קידושין ג׳:י׳ - ג׳:י״א

האומר לאשה קדשתיך וכו' – it is necessary for us to mention the case of when he says, “I have betrothed you,” and [the case] when she says, “you have betrothed me.” For if it (i.e., the Mishnah) [only] taught when he says to the woman: “I have betrothed you,” he is forbidden to her relatives while she is permitted to his relatives, I would think that the law is that she does not make herself forbidden to his relatives, for if he were to tell a lie, as a man doesn’t care [and hence speaks thus] if he forbids himself to her relatives for no reason, and he lies when he says, “I have betrothed you,” even though he has not [in reality] betrothed her, but she, when she states “You have betrothed me,” prohibits herself to the entire world until he gives her a Jewish bill of divorce, for if he had not established this for her, she would not have said it, and through her mouth he would be forbidden to all of her relatives, and even if he gave her a Jewish bill of divorce; this is what it comes to tell us, [that this is not the case]. (see Kiddushin 65a)

קדשתיך והיא אומרת לא קדשת אלא בתי וכו' – because you might think to say that since according to the Torah, the father is believed about his daughter, that the mother would be believed about her daughter, according to the Rabbis, but what it comes to tell us is that she is not believed.

קדשתי את בתך וכו' – Since the [Mishnah] taught above these clauses above [in the previous Mishnah], it (i.e., the Mishnah) also teaches this, and even though it is a Mishnah that is not necessary, and in all of these [sections] when she says: “You have betrothed me,” we request from him that he give [her] a Jewish bill of divorce in order that it will permit her [to marry others]. And if he gave a Jewish bill of divorce on his own accord, we force him to give [her] the Ketubah [settlement].