איך בחורה גומרת נשים גומרות

If he gave the money and he said the formula, she is betrothed. If she gave the money and she said the formula, she is not betrothed at all. If he gave the money and she said the formula, the ruling is uncertain, and by rabbinic law we are concerned that this might actually be a betrothal.

The Gemara continues to discuss the language of betrothal. With regard to betrothal, if he gave her money or an item worth money, and said to her: You are hereby betrothed [ mekuddeshet ], or: You are hereby as a wife, then she is betrothed. I am hereby your man, or: I am hereby your husband, or: I am hereby your betrothed, then there is no room for concern here. And similarly, with regard to divorce, if a husband gave his wife a bill of divorce and said to her: You are hereby sent away, or: You are hereby divorced, or: You are hereby permitted to marry any man, then she is divorced.

I am not your man, or: I am not your husband, or: Rav Pappa said to Abaye: Is this to say that Shmuel holds that ambiguous intimations, i. In the cases listed by Shmuel, the woman is betrothed despite the fact that the man did not say: You are hereby betrothed to me, but merely: You are hereby betrothed. The statement itself does not include the detail that the speaker intends to betroth her to himself, and yet Shmuel maintains that the betrothal is valid.

I shall be, is a nazirite? And we discussed this ruling: But perhaps he meant to say: I will be in a fast? And Shmuel said that this mishna is referring to a particular set of circumstances, that he said: I shall be, when a nazirite was passing before him.

In that context it is clear the individual meant that he too will be a nazirite. Rav Pappa analyzes this statement: The reason that he is a nazirite is only due to the fact that a nazirite passes before him.

But if this were not the case, no, his statement would not be considered a naziriteship vow. This indicates that according to Shmuel, ambiguous intimations are not considered like unambiguous intimations. With what are we dealing here? Shmuel is referring to a case where he said the formulation and added the phrase: For example, he said to a woman: You are hereby betrothed to me. If so, what is Shmuel teaching us?

If the man stated the full formula it is obvious that she is betrothed, as he used the standard expression of betrothal. With regard to a guarantor, is it not the case that he commits himself to repaying the debt even though he receives no benefit, as the money from the loan is given to the debtor?

And with regard to this woman too, even though she receives no benefit, as the one hundred dinars are given to someone else, nevertheless she commits and transfers herself to the man who gives the money. The Gemara discusses a similar case: If a man gives one hundred dinars to a woman and says to her: Here are one hundred dinars for you, and with this money you become betrothed to so-and-so, she is betrothed, as derived from the halakha of emancipating a Canaanite slave.

With regard to a Canaanite slave, is it not the case that he acquires himself and is freed when someone gives his master money to emancipate the slave, even though he loses nothing of his own?

With regard to this man too, i. A woman says to a man: Give one hundred dinars to so-and-so and I will be betrothed to him. If he gives the money, she is betrothed, as is derived from a combination of the halakha of both of these cases, that of a guarantor and a Canaanite slave. With regard to a guarantor, is it not the case that he commits himself to repaying the debt even though he receives no benefit? With regard to this woman too, even though she receives no benefit, nevertheless she commits and transfers herself.

This consideration alone is insufficient, as one could still ask: Are these cases comparable? In the case of a guarantor, the one who acquires the item in question, which in this case is the commitment of the guarantor, is the one who loses money when he gives the loan. By contrast, in the situation at hand, this man, the third party, acquires the woman and loses nothing of his own.

Therefore, the Gemara comments: The emancipating of a Canaanite slave can prove it, as he does not lose his own money and nevertheless he acquires himself. There, with regard to a slave, the one who transfers ownership is the one who acquires it, as the master transfers ownership of the slave to the slave, and he himself acquires the money from the donor.

Here, this woman transfers herself and she does not acquire anything. Rather, in this regard the case of a guarantor can prove it, as even though he receives no benefit from the creditor, nevertheless, he commits himself, just like the woman in this case. In this manner one can derive that the woman is betrothed in this case from a combination of those two halakhot.

Rava raises a dilemma: If a woman said to a man: Here are one hundred dinars and I will be betrothed to you, what is the halakha? Mar Zutra said in the name of Rav Pappa: Rav Ashi said to Mar Zutra: If so, this is an example of a case in which property that serves as a guarantee is acquired with property that is not guaranteed.

Land is property that serves as a guarantee, and, as derived by way of a verbal analogy, the same applies to people. Money is property that does not serve as a guarantee.

Through his acquisition of the money, this man acquires the woman as well. But we learned the opposite in a mishna 26a: Property that does not serve as a guarantee can be acquired with property that serves as a guarantee through giving money, through giving a document, or through taking possession of them.

By contrast, property that serves as a guarantee cannot be acquired by means of acquiring property that does not serve as a guarantee. Mar Zutra said to Rav Ashi: Do you maintain that she wants her acquisition to be performed by means of money, i.

Not so, as here we are dealing with an important man, as, due to the benefit she receives from the fact that he consents to accept a gift from her, she agrees to transfer herself to him.

The Gemara reverts back to the earlier discussion with regard to the derivation from the cases of a guarantor and a Canaanite slave. It was also stated in the name of Rava: And similarly, with regard to monetary matters, one can conduct a valid acquisition in the modes derived from the cases of a guarantor and a Canaanite slave.

And it is necessary to state this halakha with regard to both betrothal and monetary acquisitions. As, had he taught us only the case of betrothal, one would have said that this halakha applies specifically in that case, because a woman is amenable to be betrothed with any form of benefit, in accordance with the statement of Reish Lakish.

As Reish Lakish said: There is a popular saying among women: It is better to sit as two bodies, i. A woman prefers any type of husband to being left alone. Consequently, she would be willing to commit herself to betrothal by any form of benefit. But with regard to monetary matters, one might say that these types of unusual acquisitions are not effective. And conversely, if he had taught us only that this is the halakha with regard to monetary matters, one might have said that it applies solely to a case of this kind, because a monetary claim can be waived.

But with regard to betrothal, which does not entirely depend on the will and agreement of the woman, as she must actually receive her betrothal money, one might say that the halakhot of a guarantor and a Canaanite slave are not comparable to this case.

Therefore, it is necessary to state that this is the halakha in both cases. Be betrothed to half of me, she is betrothed. But if he said to her: Half of you is betrothed to me, she is not betrothed. Abaye said to Rava: What is different between the two cases that if he says: Half of you is betrothed to me, she is not betrothed? Is it because the Merciful One states: So too, the Merciful One states: Rava said to Abaye: How can these cases be compared?

There, a woman is not eligible for two men. If one attempts to betroth half a woman it means he wants to leave her other half for someone else. This is impossible, as a woman cannot be married to two men. And when he declares: Be betrothed to half of me, this is what he is saying to her: If I wish to marry another woman, I will marry another woman. Mar Zutra, son of Rav Mari, said to Ravina: But in a case where he says to her: Half of you is betrothed to me, let the betrothal spread through all of her, and she will be completely betrothed.

It is possible for an animal to survive the removal of a leg. The Gemara rejects this opinion: There, in the case of the animal, it involves a creature without intellectual capacity.

Here, the issue depends on another mind, that of the woman herself. The woman must indicate that she wants the betrothal to be effective. With regard to an animal that belongs to two partners, if one of them consecrated the half of it that belonged to him, and he goes back and acquires the other half from his partner and consecrates the other half, it is consecrated, despite the fact that it was consecrated on two separate occasions.

But although it is consecrated, it may not be sacrificed, because when he first sanctified it the animal was not fit to be sacrificed. The consecration does not spread throughout the entire animal without the consent of the other partner. This flaw cannot be remedied and the animal is permanently disqualified from being sacrificed as an offering.

But, as it is consecrated now, this is enough to render a non-sacred animal that is exchanged with it a substitute.

If one exchanges this animal with another, non-consecrated, animal, the second animal becomes consecrated as well. And yet its substitution is like it, i. One can learn from the statement three halakhot. Or perhaps we juxtapose the different modes of becoming betrothed to each other and say: Just as we do not require that becoming betrothed with money must be carried out with coins minted for her sake, so too, we do not require that becoming betrothed with a document must be with a document written for her sake.

After he raised the dilemma, Rabbi Shimon ben Lakish then resolved it. We juxtapose becoming betrothed to leaving a marriage, as the verse states: This shows that the halakhot of a betrothal document are derived from those of a bill of divorce, and therefore a document of betrothal must also be written for her sake. If a man wrote a document of betrothal for her sake but without her consent, i.

Rav Pappa and Rav Sherevya say: She is not betrothed. I will say their reason and I will say my reason. I will state their reason, as it is written: Just as a bill of divorce, written for leaving a marriage must be written for her own sake but can be written without her consent, so too, a document written for becoming betrothed must be written for her own sake and can even be without her consent.

And I will say my reason: Just as with regard to a bill of divorce, written for leaving a marriage, we require the consent of the one transferring ownership, i. The Gemara raises an objection from a mishna Bava Batra b against the opinion that she is betrothed if the document was written without her consent. One writes documents of betrothal and marriage only with the consent of both the man and woman.

The Gemara rejects this proof: No, this is referring to documents of stipulation, which contain the details of the dowry. And this statement is in accordance with that which Rav Giddel says that Rav says. As Rav Giddel says that Rav says: If the father of one member of the couple says to the father of the other: How much are you giving to your son? Such and such, and adds: How much are you giving to your daughter? And the other responds: Such and such, then if they, the couple, subsequently arose and became betrothed, they acquire everything that was promised.

These are the matters that are acquired through speech, and they do not require an act of acquisition. From where do we derive this? Is this other proof, taught by Rabbi Yehuda HaNasi, unacceptable: This verse teaches that she can be acquired through intercourse.

This is the only valid mode of betrothal, and intercourse alone is not enough. Rabbi Abba bar Memel objects to this: The above suggestion, that both money and sexual intercourse are required for betrothal, cannot be the correct interpretation of the verse: Rabbi Abba bar Memel elaborates: If this is referring to a case where he betrothed her with money and then engaged in sexual intercourse with her, she is a non-virgin, and the punishment of stoning applies only to one who engages in intercourse with a betrothed young virgin.

If it is referring to a case where he betrothed her with money and did not engage in intercourse with her, this is nothing, as the betrothal has not been completed. The Rabbis said before Abaye: You find it in a case where he betrothed her with money and then the betrothed man engaged in intercourse with her in an atypical manner, i.

Despite the fact that she is still a virgin, the betrothal has taken effect by means of this type of sexual intercourse. Abaye said to those Sages: The verse cannot be explained in that manner, as Rabbi Yehuda HaNasi and the Rabbis disagree only with regard to another man, i. But with regard to her husband, everyone agrees that if he engages in intercourse in an atypical manner with her he has rendered her a non-virgin. If so, she is no longer considered a virgin with regard to the halakha of a betrothed young woman.

What is the dispute to which Abaye refers? As it is taught in a baraita Tosefta , Sanhedrin If ten men engaged in sexual intercourse with a betrothed young woman, and she is still a virgin, as they engaged in anal intercourse with her, they are all punished by stoning. Rabbi Yehuda HaNasi says: You definitely have good writings. Thanks a lot for sharing your web page. I just want to say I am new to blogs and really enjoyed your web page.

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איך בחורה גומרת נשים גומרות Rabbi Yehuda HaNasi says: Today bloggers publish just about gossip and web stuff and this is really annoying. Nowadays bloggers publish only about gossip and web stuff and this is actually irritating. Such clever work and reporting! How do I copy Firefox bookmarks between users on the same computer?

איך בחורה גומרת נשים גומרות -

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Hi hityashva leyad psanter Latet chaim lamesiba Hitchila lenagen Velo haita leze kol hatzdaka Chashva hi menagenet Ach beetzem metakenet Et hatauyot beemtza hanegina Ani mibchinati eini mavdil Bein kol lepatifon Ach kol hanochechim amru Sheze nishma kol kach ayom Shehi stam menagenet Vebeetzem metakenet Et hatauyot beemtza hanegina Amarti la: Sheat lach menagenet Vebeetzem metakenet Et hatauyot beemtza hanegina Az hi amra: Nir'e otcha psantran ata!

Veim ata kol kach gaon Az afane et hamakom Veaz ta'tenagen li Vechalila tetaken li Et hatauyot beemtza hanegina Amarti la: Psantran etzli ze mileida Ulenagen ani yachol Bere mi la vesi bemol Velo ihye shum tzorech Letaken lechol haorech Et hatauyot beemtza hanegina Az hi amra: Danny Sanderson , Gazoz. Hi lo teda sheani ohev ota Ohev ota kol chayai Hi lo teda sheani ohev ota Ohev ota kol chayai Bein kirotai bechadri hakatan Yoshev vechoshev aleha Meir kochav menatznetz mealai Tfilati lavetach shomea Darki shketa veavuda Laila veyom nimtza bechalom Shehi lo teda Hi lo teda Hi rak tmuna shetluya al hakir Einaim chumot, gan eden Li kvar barur sheota lo akir Velibi shokea kaeven Kol yom ani roe ota Chomer beyad cholem boded Ach hi lo teda Hi lo teda Newer Posts Older Posts Home.

Adif kishalon mefoar Michalomot bamegira Dirat cheder bapina shel hapina Ani lo yachol lehipaga Nishbar li hazain Leesof nashim ptzuot besof halaila Adif hateruf, hashigaon Rak lo hapachad hu gomer oti Dirat cheder bapina shel hapina Ani lo yachol lehiraga Nishar ktzat avir lesivuv acharon Veani lo roe eich ani yotze mize Eich ani hofech et ze leahava Adif hateruf, hashigaon Rak lo hapachad hu gomer oti Kosot rekot, dmaot zolot Melech, beleyatzer chaim Chazarti mitzaid Kitmei hadam neelamim im bo hashemesh Veani lo roe Nora, kama ze nora Basof mitraglim lehakol.

Tzaar lach vetzaar li Al kach meidot haeinaim Bo'i, isha, beyom ze evili Laaruchat tzaharaim Neshev, nesocheach al da veal ha Al i hashokea bemaim Al avinu Adam, al imenu Chava Veal mal'achim bashamaim Veim mal'achim lo hayu veeinam Nashuv nedaber al Chava veAdam.

Ulai omed lo bait rachok, rachok mikan Meal gago afot yonim rachok, rachok mikan Leyad chalon habait - rachok, rachok mikan Ulai omedet naara - rachok, rachok mikan Ulai beiti sheli hu ze - rachok, rachok mikan Al ken libi noded achshav rachok, rachok mikan Ulai azuv habait - rachok, rachok mikan Veyaldati toa achshav rachok, rachok mikan Ulai charav habait, hashvil elav nishkach Veeich uchal ladaat, ani rachok kol kach Aval beiti sheli hu ze - rachok, rachok mikan Al ken libi noded achshav rachok, rachok mikan.

Kol echad, lif'amim, shorek bachoshech Ze naim, ze tamim lishrok bachoshech Gam ani leatzmi, gam acher bimkomi Kol echad ktzat poched levad bachoshech Kol echad ktzat boded betoch hachoshech Shum davar beemet, rak tipa lo shaket Techef ze yaavor Techef yadliku or Machshavot lo tovot baot bachoshech Lo marpot, lo ozvot otcha bachoshech Al ruchot veshedim vedvarim mafchidim Techef ze yaavor Techef yadliku or Gam ani leatzmi, gam ata Al ruchot veshedim mafchidim Techef ze yaavor Techef yadliku or.

Isso me aconteceu numa festa Faz meio ano Ze kara li bemesiba Lifnei chatzi shana Beemet chaver kol hakavod Ach bo naazov ta'diburim Nishma dugma mehaklidim Sheba ta'menagen li Ubatuach metaken li Et hatauyot beemtza hanegina Az hityashavti mechayech Beineinu lo yad'ati eich Uchal latzet mehainyan Shanim ani kvar lo psantran Veech uchal lehatzliach Letaken bli shetashgiach Et hatauyot beemtza hanegina Pitom hitchalti lenagen Et hatshiit shel Beethoven Umisvivi machu kapaim Afilu Arthur Rubinstein Velo rak sheniganti Af lerega lo tikanti Et hatauyot beemtza hanegina Hagiveret lo amra mila Yashva besheket bimkoma Uvli lachshov al hakavod Pitom hichnisa li egrof Veaz ani hevanti Shetaiti kshetikanti la Et hatauyot beemtza hanegina.

The number serves to exclude acquisition through symbolic exchange, i. Although a woman can be betrothed by means of money or an item of monetary value, she is not betrothed if she is given an item by symbolic exchange. The Gemara explains why this needs to be excluded: It might enter your mind to say that since the Sages derive the acquisition of a woman by verbal analogy between the term expressing taking stated with regard to betrothal from the term expressing taking with regard to the field of Ephron, it can be suggested that just as a field can be acquired through symbolic exchange, so too, a woman can be acquired through symbolic exchange.

Therefore, the tanna teaches us that this is not the case. And perhaps one should say that so too, it is possible to betroth a woman by means of symbolic exchange.

This cannot be the case, as symbolic exchange is effective using an item worth less than the value of one peruta , and with an item worth less than the value of one peruta , a woman. The number in the latter clause of the mishna, that a woman acquires herself in two ways, serves to exclude what? Without this exclusion it might enter your mind to say that this can be derived through an a fortiori inference from the halakha of a yevama , as follows: And perhaps one should say that so too, this is the case, i.

The verse states with regard to divorce: From where do we derive that a woman can be acquired through money? And furthermore, with regard to that which we learned in a mishna Ketubot 46b: Rav Yehuda said that Rav said: The reason is that the verse states with regard to a Hebrew maidservant acquiring freedom from her master: Without money, indicates that there is no money for this master, i.

And who is the other master who can transfer her to someone else and receives money for her? This is her father. But why not say that this money is given to her? The Gemara rejects this: How can one suggest this? Her father receives her betrothal, i. Since he is the one who marries her off, he is certainly entitled to the money of her betrothal. But why not say that this halakha applies only when she is a minor girl, as she does not have the power to receive her betrothal. Since she lacks the intellectual capacity, she likewise does not have the legal right to conduct this transaction.

But with regard to a young woman, who does have the power to receive her betrothal, as a female older than twelve years is considered an adult, let her betroth herself and take the money. The Gemara answers that the verse states: Any profit she gains in her youth belongs to her father. The Gemara questions this explanation: But with regard to that which Rav Huna says that Rav says: From where is it derived that the earnings of a daughter, i.

As it is stated: This comparison between a daughter and a Hebrew maidservant teaches the following: Just as with regard to a Hebrew maidservant, her earnings belong to her master, so too, with regard to a daughter, her earnings belong to her father. The Gemara now asks: Why does Rav Huna need this derivation? Rather, Rav Huna maintains that that verse is written with regard to the nullification of vows, and it is not referring to the halakhot of acquisition.

If that is so, then so too, with regard to her betrothal money, one can say that this verse is written only with regard to the nullification of vows and does not apply to betrothal money. And if you would say: Let us derive the halakha of her betrothal money from the halakha of the nullification of vows, i.

We do not derive monetary matters from ritual matters. Let us derive this halakha of the betrothal of a young woman from the halakha of fines, as it is stated explicitly in the Torah that a man who rapes a young woman must pay a fine to her father, there is another principle that is applicable here: We do not derive monetary matters from fines, as the imposition of a fine is considered a unique case from which ordinary monetary rights cannot be derived. Let us derive this halakha from the reimbursements for the humiliation and degradation of a young woman who was raped, which are also given to the father, one can answer that the following distinction applies: Reimbursement for humiliation and degradation are different, as her father has an interest in them.

The father has the ability to derive benefit from her humiliation and degradation in other ways, e. Therefore, one cannot derive from the fact that the father receives the reimbursements for the humiliation and degradation of a young woman who was raped that he receives other monies due to her. As for the question why the money does not belong to her, the Gemara answers that it is reasonable that when the verse excludes another situation and indicates that there is no money for this master but there is money for a different master,.

The Gemara rejects this claim: What is unique about money is that it can effect acquisition in many contexts, as one can redeem with it consecrated property and second tithe. This is not so with regard to a wedding canopy, which is ineffective in effecting any acquisition other than marriage. Therefore, in the case of betrothal, money can effect betrothal while a wedding canopy cannot. The halakha of sexual intercourse proves otherwise, as this act serves to effect acquisition of a woman despite the fact that it is not a valid mode of acquisition in any other case.

What is unique about sexual intercourse is that it effects acquisition of a yevama , whereas a yavam does not acquire her via a wedding canopy.

Money proves otherwise, as money cannot be used to acquire a yevama , and yet it is a valid mode for acquiring a woman.

And the derivation has reverted to its starting point: The aspect of this mode, money, is not like the aspect of that mode, intercourse, and the aspect of that mode, intercourse, is not like the aspect of this mode, money. Their common denominator is that they generally effect acquisition, and they effect acquisition here, with regard to betrothal. Likewise, I will bring the mode of a wedding canopy, which generally effects acquisition, rendering a woman as married, and therefore it should also effect acquisition here.

What about the fact that the common denominator of money and intercourse is that their benefit, i. The case of a document proves otherwise, as no great pleasure is derived from receiving a document, and yet it can be used to acquire a woman.

What is unique about a document is that it can release a Jewish woman from her husband in the form of a bill of divorce. Money and intercourse prove otherwise, as they do not release a woman and yet they are valid modes of acquisition for betrothal. And once again, the derivation has reverted to its starting point: The aspect of this mode is not like the aspect of that mode, and the aspect of that mode is not like the aspect of this mode.

Their common denominator is that they generally effect acquisition and they effect acquisition here, with regard to betrothal. Likewise, I will bring the mode of a wedding canopy, which generally effects acquisition, and therefore it should also effect acquisition here.

The Gemara again rejects this claim: What about the fact that the common denominator of all three modes of acquisition is that they are effective in certain situations against her will? A bill of divorce, sexual intercourse in the case of a yevama , and money with regard to a Hebrew maidservant all effect acquisition of a woman against her will.

Therefore, the mode of a wedding canopy cannot be derived from these methods, as a wedding canopy is effective only when the woman enters it willingly. And in response to this claim Rav Huna would answer: In any event, with regard to marriage, we have not found a case in which a woman can be acquired through money against her will. Consequently, it is possible to learn from the modes of money, a document, and intercourse that a wedding canopy likewise effects betrothal.

There are two refutations of this matter, i. One opinion is that we learned in the mishna that a woman can be acquired through three modes of acquisition, and we did not learn that there are four modes. This indicates that there are no other ways to acquire a woman apart from the three listed in the mishna. And furthermore, Rava disagrees with the main point of the proof, which was based on the fact that a wedding canopy completes a marriage: And can one derive that entering a wedding canopy effects acquisition without betrothal from the case of entering a wedding canopy that effects acquisition by means of betrothal?

Consequently, entering a wedding canopy alone cannot effect a betrothal. Abaye said to Rava in response to his two claims: With regard to that which you said, that we learned in the mishna three modes and we did not learn that there are four modes, this is no proof, as the tanna teaches only a matter that is explicitly written in the Torah, and does not teach a matter that is not explicitly written in the Torah, such as a wedding canopy. And with regard to that which you said: If money, which does not complete a marriage after money, i.

The Sages taught in a baraita Tosefta 1: How is betrothal performed through money? If a man gave a woman money or an item worth money, and he said to her: You are hereby betrothed [ mekuddeshet ] to me, or: You are to me as a wife, then she is betrothed. But if she is the one who gave the money to him, and she said: I am hereby betrothed [ mekuddeshet ] to you, or: I am hereby to you as a wife, then she is not betrothed. Rav Pappa objects to this: This baraita contains an internal contradiction.

The first part of the baraita states: If a man gave a woman money and said to her: You are hereby betrothed to me, from which it may be inferred that the reason the woman is betrothed is that he gave her money and he said the appropriate formula. This leads to the conclusion that if he gave her money and she said the formula, she is not betrothed. Now say the latter clause of the baraita: I am hereby betrothed to you, then it is not a valid betrothal.

The reason that it is not a valid betrothal is that she gave money to him and she said the appropriate formula, from which it may be inferred that if he gave money to her and she said the appropriate formula, then this is a valid betrothal. The first clause of the baraita is exact, and therefore it is correct to infer that which was not explicitly stated from this ruling.

By contrast, the latter clause of the baraita was cited for no reason, i. Therefore, one should not analyze this clause too carefully and infer halakhot from it. And would the baraita teach in the latter clause a matter that contradicts the first clause?

Rather, the Gemara retracts the previous explanation in favor of the following. This is what the baraita is saying: If he gave the money and he said the formula, it is obvious that it is a valid betrothal. If he gave the money and she said the formula, it is considered as though she gave the money and she said the formula, and therefore it is not a valid betrothal.

And if you wish, say a different explanation of the baraita: If he gave the money and he said the formula, she is betrothed. If she gave the money and she said the formula, she is not betrothed at all. If he gave the money and she said the formula, the ruling is uncertain, and by rabbinic law we are concerned that this might actually be a betrothal.

The Gemara continues to discuss the language of betrothal. With regard to betrothal, if he gave her money or an item worth money, and said to her: You are hereby betrothed [ mekuddeshet ], or: You are hereby as a wife, then she is betrothed.

I am hereby your man, or: I am hereby your husband, or: I am hereby your betrothed, then there is no room for concern here. And similarly, with regard to divorce, if a husband gave his wife a bill of divorce and said to her: You are hereby sent away, or: You are hereby divorced, or: You are hereby permitted to marry any man, then she is divorced. I am not your man, or: I am not your husband, or: Rav Pappa said to Abaye: Is this to say that Shmuel holds that ambiguous intimations, i.

In the cases listed by Shmuel, the woman is betrothed despite the fact that the man did not say: You are hereby betrothed to me, but merely: You are hereby betrothed.

The statement itself does not include the detail that the speaker intends to betroth her to himself, and yet Shmuel maintains that the betrothal is valid. I shall be, is a nazirite? And we discussed this ruling: But perhaps he meant to say: I will be in a fast? And Shmuel said that this mishna is referring to a particular set of circumstances, that he said: I shall be, when a nazirite was passing before him. In that context it is clear the individual meant that he too will be a nazirite.

Rav Pappa analyzes this statement: The reason that he is a nazirite is only due to the fact that a nazirite passes before him. But if this were not the case, no, his statement would not be considered a naziriteship vow. This indicates that according to Shmuel, ambiguous intimations are not considered like unambiguous intimations. With what are we dealing here? Shmuel is referring to a case where he said the formulation and added the phrase: For example, he said to a woman: You are hereby betrothed to me.

If so, what is Shmuel teaching us? If the man stated the full formula it is obvious that she is betrothed, as he used the standard expression of betrothal. With regard to a guarantor, is it not the case that he commits himself to repaying the debt even though he receives no benefit, as the money from the loan is given to the debtor?

And with regard to this woman too, even though she receives no benefit, as the one hundred dinars are given to someone else, nevertheless she commits and transfers herself to the man who gives the money. The Gemara discusses a similar case: If a man gives one hundred dinars to a woman and says to her: Here are one hundred dinars for you, and with this money you become betrothed to so-and-so, she is betrothed, as derived from the halakha of emancipating a Canaanite slave.

With regard to a Canaanite slave, is it not the case that he acquires himself and is freed when someone gives his master money to emancipate the slave, even though he loses nothing of his own?

With regard to this man too, i. A woman says to a man: Give one hundred dinars to so-and-so and I will be betrothed to him. If he gives the money, she is betrothed, as is derived from a combination of the halakha of both of these cases, that of a guarantor and a Canaanite slave. With regard to a guarantor, is it not the case that he commits himself to repaying the debt even though he receives no benefit?

With regard to this woman too, even though she receives no benefit, nevertheless she commits and transfers herself. This consideration alone is insufficient, as one could still ask: Are these cases comparable? In the case of a guarantor, the one who acquires the item in question, which in this case is the commitment of the guarantor, is the one who loses money when he gives the loan. By contrast, in the situation at hand, this man, the third party, acquires the woman and loses nothing of his own.

Therefore, the Gemara comments: The emancipating of a Canaanite slave can prove it, as he does not lose his own money and nevertheless he acquires himself. There, with regard to a slave, the one who transfers ownership is the one who acquires it, as the master transfers ownership of the slave to the slave, and he himself acquires the money from the donor.


איך בחורה גומרת נשים גומרות · 22.11.2016 at 04:22

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