גיטין ט׳:י׳ - קידושין א׳:א׳

אפילו הקדיחה תבשילו – she burned it by fire or by salt. For the School of Hillel explains ערות דבר/something obnoxious about her (Deuteronomy 24:1) as either obnoxious or something, that is to say, like the rest of offensive [matters] which are not unchastity.

רבי עקיבא אומר: אפילו מצא אחרת נאה ממנה – And he explains the verse in this way: if she will not find grace of beauty in his eyes, or if he found in her something unseemly, or a matter of something offensive. On each one of these three things, he can divorce her, and the Halakha is according to the School of Hillel

האשה נקנית – since a woman is not betrothed other than with her knowledge, it [the Mishnah] teaches, “a woman is acquired” and it does not teach, “the man purchases. And since the first part [of the Mishnah] teaches, “a woman is acquired,” the end [of the Mishnah] teaches, the widow of a brother who died without issue (i.e, “yevamah”), and even though the widow of a brother who died without issue is acquired by the brother of her deceased husband whether of her own knowledge or without her knowledge.

נקנית בכסף – We learn/derive [through an analogy – Gezarah Shavah – of the words] קיחה קיחה from the field of Ephron. It is written here (Deuteronomy 24:1): “A man takes a wife [and possesses her],” and it is written there (Genesis 23:13): “Let me pay the price of the land; accept it from me, [that I may bury my dead there].”

בשטר – such if he wrote it [his betrothal] on blank paper/parchment or on earthenware, and even though it does not have the value of a Perutah/penny [the words]: “your daughter is betrothed/[literally: sanctified] to me; [or] your daughter is betrothed to me; or your daughter is my wife in matrimony” and he gave it to her before witnesses, as we derive it as it is written (Deuteronomy 24:2): “she leaves [his household] and becomes [the wife of another man].” Just as leaving is with a document, as it is written (Deuteronomy 24:1): “he writes her a bill of divorcement,” so her become the wife [of another man] is with a document.

ובביאה – He comes upon her [sexually] in front of witnesses for the purposes of betrothal/sanctification, as it is written (Deuteronomy 24:1): “A man takes a wife and possesses her,” and even though one does not have explicit “betrothal/sanctification” in the Torah greater than sanctification through coition (sexual connection), the Sages state that he who sanctifies [i.e., acquires his wife] through coition, we flog him as a punishment for disobedience (which is left to the discretion of the court) in order that Israelite men would not be promiscuous/lawless.

בפרוטה – which is one-half a barley of silver

היבמה נקנית – to be the wife of her deceased husband’s brother in all matters through coition, but [through] money [or] document are not effective for her from the Torah, but the Rabbis are those who decreed that word-of-mouth by the deceased husband’s brother makes her ineligible [to marry] the rest of the brothers, but not to exempt her from the ceremony of removing the shoe of her dead husband’s brother (Deuteronomy 25:5-11), nor to become defiled to her.