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המשנה היומית של היום

קידושין ג׳:ח׳ - ג׳:ט׳

The Mishnah Yomi for Monday, July 29, 2024 is קידושין ג׳:ח׳ - ג׳:ט׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Kiddushin Perek 3 Mishnah 8

קידושין פרק ג׳ משנה ח׳

8
If a father says: I betrothed my minor daughter to someone, or: I betrothed her to someone and accepted her divorce when she was a minor girl, and she is still a minor girl at the time of this statement, he is deemed credible to render her forbidden to all other men as a married woman, or to a priest as a divorced woman. But if he says: I betrothed her to someone and accepted her divorce when she was a minor, and she is an adult woman at the time of his declaration, his statement is not deemed credible. Likewise, if he says: She was taken captive and I redeemed her, he is not deemed credible to disqualify her from marrying a priest whether she was a minor girl or an adult woman. With regard to one who said at the time of his death: I have children, in which case his wife does not require levirate marriage after his death, he is deemed credible. But if he said on his deathbed: I have brothers, indicating that it is prohibited for her to marry anyone else until one of his brothers performs ḥalitza with her after his death, he is not deemed credible. In the case of one who betroths his daughter to a man without specification, i.e., without specifying which daughter he meant, the grown women are not included among those who might be betrothed, since he does not have the right to betroth them.
קִדַּשְׁתִּי אֶת בִּתִּי, קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא קְטַנָּה, נֶאֱמָן. קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. נִשְׁבֵּית וּפְדִיתִיהָ, בֵּין שֶׁהִיא קְטַנָּה בֵּין שֶׁהִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. מִי שֶׁאָמַר בִּשְׁעַת מִיתָתוֹ, יֶשׁ לִי בָנִים, נֶאֱמָן. יֶשׁ לִי אַחִים, אֵינוֹ נֶאֱמָן. הַמְקַדֵּשׁ אֶת בִּתּוֹ סְתָם, אֵין הַבּוֹגְרוֹת בִּכְלָל:
ח׳
ברטנורא

וגרשתיה – I received her Jewish bill of divorce.

והרי היא קטנה – now when I said this about her.

נאמן – to make her disqualified from the priesthood [through marriage]. He is believed about his daughter all the time that she is a minor, as it is written (Deuteronomy 22:16): “[And the girl’s father shall say to the elders,] ‘I gave this man my daughter to wife…” When he said “[this] man, he prohibited her to everyone else, for we do not know to whom [it was that he was talking about], and when he returned and said to this one, he made her permissible to him.

והרי היא גדולה – and if he said this after she had grown [into adulthood], but did not say this when she was still a minor, he is not believed.

נשבית ופדיתיה וכו' אינו נאמן – to disqualify her from the priesthood, for regarding marriage, the All-Merciful (i.e., the Torah) believes the father; regarding her being taken captive, he is not believed.

יש לי בנים – and my wife will not be dependent upon her brother-in-law (who in the case of his brother dying without issue enters into his estate and marries his wife).

יש לי אחים – and my wife will be dependent upon her brother-in-law, but up until now, she was in the status that she would not be dependent.

אין הבוגרות בכלל – because they are not in the domain of the father to become betrothed, and even though he had made the adult daughter an agent to receive her betrothal, we say (Kiddushin 64b) that a person does not put aside a Mitzvah which [primarily] rests on him [to see to the betrothal of his daughter] and perform one which is not incumbent upon him [concerning his adult daughter]. But minors and girls between the ages of twelve and twelve-and-one-half require a Jewish bill of divorce, out of doubt, for we don’t know which of them he (i.e., the father) had betrothed.

וגרשתיה. קבלתי את גטה:

והרי היא קטנה. עכשיו כשאמר עליה כך:

נאמן. לפסלה מן הכהונה. שהאב נאמן על בתו כל זמן שהיא קטנה, דכתיב (דברים כ״ב:ט״ז) את בתי נתתי לאיש הזה, כשאמר לאיש, אסרה על הכל, שאין אנו יודעים למי. כשחזר ואמר לזה, התירה לו:

והרי היא גדולה. ואם לאחר שגדלה אמר כך, ובקטנותה לא אמר, אינו נאמן:

נשבית ופדיתיה וכו׳ אינו נאמן. לפסלה מן הכהונה. דבנשואין הימניה רחמנא לאב. לשבויה לא הימניה:

יש לי בנים. ואין אשתי זקוקה ליבם:

יש לי אחים. ואשתי זקוקה ליבם. ועד עכשיו היתה בחזקת שאינה זקוקה:

אין הבוגרות בכלל. לפי שאינן ברשות האב לקדשן. ואף על פי שעשאתו הבוגרת שליח לקבל קדושיה, אמרינן לא שביק אינש מצוה דרמיא עליה ועביד מצוה דלא רמיא עליה. אבל הקטנות והנערות כולן צריכות גט מספק. דלא ידעינן איזו מהם קידש:

משנה ב

Mishnayos Kiddushin Perek 3 Mishnah 9

קידושין פרק ג׳ משנה ט׳

9
With regard to one who has two groups of daughters from two women, i.e., one group of daughters from each wife, and he said: I betrothed my elder daughter to someone but I do not know if I meant the eldest of the older group of daughters, or the eldest of the younger group of daughters, or the youngest of the older group, who is nevertheless older than the eldest of the younger group, all the daughters are forbidden, except for the youngest of the younger group. This is the statement of Rabbi Meir. Rabbi Yosei says: Despite the uncertainty, they are all permitted except for the eldest of the older group, as one who says elder without further specification means the oldest of them all. Similarly, if one said: I betrothed my younger daughter, but I do not know if I meant the youngest of the younger group, or the youngest of the older group, or the eldest of the younger group who is younger than the youngest of the older group, they are all forbidden, except for the eldest of the older group. This is the statement of Rabbi Meir. Rabbi Yosei says: They are all permitted except for the youngest of the younger group.
מִי שֶׁיֶּשׁ לוֹ שְׁתֵּי כִתֵּי בָנוֹת מִשְּׁתֵּי נָשִׁים, וְאָמַר קִדַּשְׁתִּי אֶת בִּתִּי הַגְּדוֹלָה וְאֵינִי יוֹדֵעַ אִם גְּדוֹלָה שֶׁבַּגְּדוֹלוֹת אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת, אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת שֶׁהִיא גְדוֹלָה מִן הַגְּדוֹלָה שֶׁבַּקְּטַנּוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת. קִדַּשְׁתִּי אֶת בִּתִּי הַקְּטַנָּה וְאֵינִי יוֹדֵעַ אִם קְטַנָּה שֶׁבַּקְּטַנּוֹת אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת, אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת שֶׁהִיא קְטַנָּה מִן הַקְּטַנּוֹת שֶׁבַּגְּדוֹלוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת:
ט׳
ברטנורא

קדשתי את בתי גדולה – it was necessary for the Tanna [of our Mishnah] to teach us of the dispute of Rabbi Meir and Rabbi Yosi in the case of: “I betrothed the eldest” and “I betrothed the youngest.” For had [the Mishnah] only taught us regarding “I betrothed the eldest,” I would think that on this which Rabbi Meir is commenting upon, and since there is a younger [daughter] than her, it is to this one, “the elder” that he calls her, for it is praiseworthy for a person to call his daughter with the language of “older” even though she is “younger,” when there is younger sister younger than her. But, regarding a minor, I would say that he (i.e., Rabbi Meir) would agree with Rabbi Yosi, that all the while that he can call her “elder,” he would not call her “younger.” But if [the Mishnah only taught] that alone (i.e., the statement of Rabbi Meir), it is on that alone which Rabbi Meir is commenting upon but on this one (“I betrothed the younger”), I would say that Rabbi Yosi agrees with Rabbi Meir. Therefore, it was necessary to teach both of them. And the Halakha is according to Rabbi Yosi in both cases.

קדשתי את בתי גדולה. איצטריך תנא לאשמועינן פלוגתא דר״מ ור׳ יוסי בקדשתי את הגדולה ובקדשתי את הקטנה. דאי אשמועינן בקדשתי את הגדולה, הוה אמינא בהא קאמר ר״מ, דכיון דאיכא דזוטרא מינה, להך גדולה קרי לה, דשבח הוא לאדם לקרות בתו בלשון גדולה אע״פ שהיא קטנה, כשיש קטנה למטה ממנה. אבל קטנה אימא מודי ליה לרבי יוסי דכל שהוא יכול לקרות אותה גדולה אין קורא אותה קטנה. ואי אתמר בהא, בהא קאמר רבי יוסי, אבל בהך אימא מודי ליה לרבי מאיר, לכך הוצרכו שתיהן. והלכה כרבי יוסי בשתיהן:

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