Eine Frau wird auf drei Arten erworben [Da eine Frau nur mit ihrer Zustimmung verlobt wird, wird gelehrt: "Eine Frau wird verlobt" und nicht: "Ein Mann verlobt". Und da am Anfang gelehrt wird: "Eine Frau wird erworben", wird am Ende gelehrt: "Eine Yevamah wird erworben", obwohl eine Yevamah vom Yavam entweder mit oder ohne ihre Zustimmung erworben wird.] Und sie erwirbt sich auf zwei Arten. Sie wird durch Geld erworben [Dies wird (durch Identität) "Nehmen" - "Nehmen" aus dem Feld von Efron abgeleitet, was hier geschrieben steht (5. Mose 24: 1): "Wenn ein Mann eine Frau nimmt" und dort (Genesis) 23: 3): "Ich habe das Geld für das Feld gegeben; nimm es von mir."], Durch Schreiben, [als ob er ihr auf Papier oder auf einer Scherbe schreibt, obwohl es keine p'rutah wert ist: "Ihre Tochter ist mit mir verlobt (mekudesheth)", "Ihre Tochter ist mit mir verlobt (me'ureseth)", "Ihre Tochter soll mir als Frau sein" und gibt sie ihr in Gegenwart von Zeugen. Dies leitet sich aus (5. Mose 24: 2) ab: "Und sie wird ausgehen ... und sie wird es sein." Genauso wie das Ausgehen mit einem Schreiben ist, nämlich. (Ebd. 1): "Und er wird ihr eine Scheidungsurkunde schreiben", so ist "Sein" mit einer Urkunde.] Und durch Zusammenleben [Zusammenleben mit ihr in Gegenwart von Zeugen zum Zweck der Verlobung, nämlich. (Ebd.): "Wenn ein Mann eine Frau nimmt und mit ihr zusammenlebt, usw." Und obwohl es in der Thora keine Verlobung gibt, die expliziter ist als die des Zusammenlebens, erklärten die Weisen, dass man, wenn man durch das Zusammenleben verlobt, "Streifen der Rebellion" erhalten soll, damit die Kinder Israel nicht promiskuitiv sind.] Mit Geld: Beth Shammai sagen: Mit einem Dinar oder mit dem Wert eines Dinar. Beth Hillel sagt: Mit einer p'rutah [einem halben "Gerstenkorn" aus Silber] oder mit dem Wert einer p'rutah. Und wie viel kostet eine p'rutah? Ein Achtel eines italienischen Issars.] Und sie erwirbt sich mit einem Get und mit dem Tod ihres Mannes. Eine Yevamah wird [vom Yavam, um in jeder Hinsicht seine Frau zu sein] durch Zusammenleben erworben. [Aber Geld und Schrift nützen ihr nach dem Tora-Gesetz nichts. Die Weisen ordneten jedoch an, dass Ma'amar (Mundpropaganda) dazu dient, sie den anderen Brüdern zu verbieten, sie jedoch nicht von der Chalitzah zu befreien und sie nicht für sie unrein zu machen, und sie erwirbt sich mit Chalitzah und mit dem Tod des Yavam.
Bartenura on Mishnah Kiddushin
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.
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English Explanation of Mishnah Kiddushin
Introduction
The first mishnah of Kiddushin teaches how a woman is “acquired” in marriage and how she “acquires” herself, that is to say, how she becomes free to marry another man. The mishnah also teaches how a “yevamah” is “acquired.” A “yevamah” is a woman whose husband has died without any children (see the intro to tractate Yevamoth). According to the Torah she must either marry her husband’s brother or perform halitzah, the release from the obligation to her brother-in-law.
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Bartenura on Mishnah Kiddushin
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].”
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English Explanation of Mishnah Kiddushin
A woman is acquired in three ways and acquires herself in two: She is acquired by money, by document, or by intercourse. “By money”: (1) Bet Shammai says: a denar or the equivalent of a denar; (2) Bet Hillel says: a perutah or the equivalent of a perutah. ( And how much is a perutah? ( An eighth of an Italian issar. A man can betroth his wife in any one of three ways. The first is by giving her a small amount of money and saying to her “Behold you are betrothed to me with this money.” Bet Shammai and Bet Hillel debate how much money is needed to effect betrothal. What is crucial is that both a denar and a perutah are small amounts of money; a perutah is almost valueless. These are not representative of a woman’s true value, which is clearly much greater. Rather they are symbolic, especially in Bet Hillel’s opinion. To this day, nearly all betrothals are effected through money. Since the Middle Ages and perhaps earlier, Jews have used rings to effect betrothal. This custom was originally a Christian custom. In the Talmud rings are never used. The second way is for the husband to write her a document in which it is stated, “Behold you are betrothed to me.” This document is not to be confused with a ketubah, although some scholars posit that they are both derived from common origins and that originally they were written together. The thirds means of betrothal is sexual relations. This act must be done with the intent of betrothal. No one holds that casual intercourse can effect betrothal. The thornier problem is whether or not sexual relations between a couple “living together” can effect betrothal. Most modern halakhists rule that it does not, although there are some who hold that couples who live together with the intent to form a familial type of unit do require a get in order to separate.
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Bartenura on Mishnah Kiddushin
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.
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English Explanation of Mishnah Kiddushin
And she acquires herself by divorce or by her husband's death. A woman becomes halakhically separated from her husband either by divorce or by death. Without one of the two, any relations that she has with another man will be considered adultery.
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Bartenura on Mishnah Kiddushin
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.
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English Explanation of Mishnah Kiddushin
A yevamah is acquired by intercourse. The dead husband’s brother-in-law “acquires” his brother’s widow through sexual intercourse. As we learned in Yevamot, the yevamah is not acquired by money, as a woman would be in cases of normal betrothal. However, the rabbis added on that before the couple has sexual relations, the yavam should perform an act of betrothal through money, as is done in normal cases. This act of betrothal does not have toraitic (deoraita) legal consequences.
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Bartenura on Mishnah Kiddushin
בפרוטה – which is one-half a barley of silver
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English Explanation of Mishnah Kiddushin
And she acquires herself by halitzah or by the yavam’s death. The yevamah is free to marry another man if she performs halitzah with the yavam. Alternatively, if the yavam dies (in a situation where there is only one yavam) she also may marry anyone she so chooses. Note that once she is married she is considered a normal wife, and she “acquires” herself through the death of her husband or through divorce.
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Bartenura on Mishnah Kiddushin
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.
