Se uno (un Cohein) promette sposa a una donna con la sua parte [di ciò che divide con i suoi compagni Cohanim], che sia santo di santi o offerte di ordine inferiore, non è promessa sposa. [Per Cohanim appropriato da "la tavola in alto" e gli stati della Scrittura (Numeri 18: 9): "Questo sarà per te dal santo dei santi, dal fuoco"— Proprio come il fuoco è usato per il consumo, quindi questi doni devono essere usati solo per il consumo.] (Se uno promette sposa a una donna) con ma'aser sheni, inconsapevolmente o inconsapevolmente, non è promessa sposa [essendo scritto a tal proposito (Levitico 27:30): "È la L-seconda" —deve rimanere così.] Queste sono le parole di R. Meir. R. Yehudah dice: Senza volerlo, non la promette sposa; intenzionalmente, la promette sposa [con ma'aser sheni, poiché diventa profana (al contrario della consacrata) mediante la redenzione; e lo rese banale da questo fidanzamento. E R. Meir sostiene che questa non è la modalità di redenzione.] E con hekdesh [proprietà per la manutenzione del tempio], intenzionalmente, promette [poiché, sapendo che è hekdesh, e usando deliberatamente per uno scopo banale, la sua santità è profanata ]; e, inconsapevolmente, non promette sposa. [Poiché non sapendo che è hekdesh e non desiderando che hekdesh sia profanato attraverso di lui, non è profanato e non è promessa sposa.] Queste sono le parole di R. Meir. R. Yehudah dice [il contrario]: inconsapevolmente, si fidanzerà; intenzionalmente, non promette sposa. [L'halachah è conforme a R. Meir rispetto a ma'aser e conforme a R. Yehudah rispetto a hekdesh.]
Bartenura on Mishnah Kiddushin
המקדש בחלקו – [the portion] that he divided with his brothers who are Kohanim.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Kiddushin
Introduction
This mishnah deals with attempts to betroth using various different types of sanctified property. The real question is, does the property belong to the one using it such that his betrothal is effective?
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Kiddushin
אינה מקודשת – because the Kohanim became worthy from the table of “On-High” (i.e., God), and Scripture states (Numbers 18:9): “This shall be yours from the most holy sacrifices: the gifts….” Just as fire you cannot use other than for eating, so too, these gifts you shall not use them other then for eating. And regarding tithes, it is written that they are for God, and it shall remain in his status.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Kiddushin
If he [a priest] betroths [a woman] with his portion, whether it is of higher holiness or of lower holiness, she is not betrothed. Portions of many sacrifices go to the priests who eat them. However, a priest cannot use them as his betrothal money because these portions are not considered to be his possessions. Rather, the priest’s right to them is limited to his or other priests eating. Since for kiddushin to be effective the man must own that which he gives to the woman, the priest’s portion in sacrifices may not be used.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Kiddushin
רבי יהודה אומר מזיד קידש – Second Tithe, for it goes out to become non-sacred produce through redemption, and it was removed to non-sacred produce via this sanctification (i.e., betrothal). And Rabbi Meir there is no path of redemption in this manner.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Kiddushin
[If one betroths] with second tithe, whether unwittingly or deliberately, he has not betrothed [her]: the words of Rabbi Meir. Rabbi Judah says: if unwittingly, he has not betrothed [her]; if deliberately, he has betrothed [her]. Second tithe must be taken to Jerusalem and there it may be eaten by its owner. According to Rabbi Meir, second tithe does not belong to its owners. It is sanctified property “kadosh” and just as portions of sacrifices cannot be used for kiddushin, so too second tithe cannot be used. Rabbi Judah says that second tithe does belong to its owner. Therefore if he deliberately did kiddushin with it, she is betrothed. However, if he unwittingly uses the second tithe for kiddushin then she is not betrothed for this was a mistaken act of kiddushin.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Kiddushin
ובהקדש – of keeping the Temple in repair.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Kiddushin
[If] with sanctified property, if deliberately, he has betrothed her; if unwittingly, he has not betrothed [her], the words of Rabbi Meir. Rabbi Judah says: if unwittingly, he has betrothed her; if deliberately, he has not betrothed her. Sanctified property can become non-sanctified property if it is redeemed. However, if it is not redeemed then it remains sanctified and cannot be used for betrothal. According to Rabbi Meir, if the man intentionally uses sanctified property as his betrothal money, he is in essence redeeming it. The betrothal is valid and the man will owe to the Temple the value of that which he gave to the woman. However, if he does so unwittingly, then the sanctified property is not redeemed and therefore the betrothal is invalid. Rabbi Judah disagrees on both counts. He holds that one who intentionally uses the sanctified property for betrothal does not thereby redeem it, therefore the betrothal is invalid. However, if he unwittingly uses the sanctified property this is considered “me’ilah” improper use of sacred property. In such cases the object which was misappropriated loses its sacred status and the person who misappropriated the property owes the Temple the value of the object plus one-fifth and must bring a guilt offering. The key for our purposes is that the object is no longer sacred, and therefore the betrothal is valid.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Kiddushin
מדיד קידש – for since he new that it was dedicated to the Temple and he removed it to non-sacred status on purpose, his holiness became profaned.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Kiddushin
ובשוגג – that he did not know that it was dedicated Temple property and he did not like it that dedicated Temple property would become profaned by his hand, his holiness was not profaned, and she is not betrothed. But Rabbi Yehuda held the opposite, and the Halakha is according to Rabbi Meir in tithing, and according to Rabbi Yehuda as regarding objects dedicated to the Temple worship.
