Talmud su Yevamot 13:2

אֵיזוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמָאֵן, כֹּל שֶׁהִשִּׂיאוּהָ אִמָּהּ וְאַחֶיהָ לְדַעְתָּהּ. הִשִּׂיאוּהָ שֶׁלֹּא לְדַעְתָּהּ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כָּל תִּינוֹקֶת שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר קִדּוּשֶׁיהָ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַעֲשֵׂה קְטַנָּה כְלוּם, אֶלָּא כִמְפֻתָּה. בַּת יִשְׂרָאֵל לְכֹהֵן, לֹא תֹאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בַּתְּרוּמָה:

Chi è un minore che richiede miun? Uno di cui madre e fratelli l'hanno sposata con le sue conoscenze. Se l'hanno sposata a sua insaputa, miun non è richiesto. R. Chanina b. Antignos dice: qualsiasi ragazza che non è in grado di prendersi cura del suo fidanzamento (denaro o azione) non ha bisogno di miun. R. Eliezer dice: L'atto di un minore non ha alcun significato; è come se [non fosse stata sposata, ma] sedotta—la figlia di un israelita di un Cohein non mangia teruma; la figlia di un Cohein di un israelita mangia la teruma. [L'halachah non è conforme a R. Eliezer, ma a R. Chanina b. Antignos. E si presume che uno che abbia meno di sei anni non sia in grado di prendersi cura del suo fidanzamento e non abbia bisogno di miun. Se ha più di dieci anni, si presume che sia in grado di prendersi cura del suo fidanzamento, sebbene sia estremamente sciocca. Dalle sei alle dieci si deve accertare se è in grado o meno di prendersi cura del proprio fidanzamento. Può esercitare l'opzione miun fino a quando non raggiunge l'età di dodici anni e un giorno e mostra segni (puberali). Dopo ciò non può rifiutare, anche se non ha convissuto con lei. E se vivesse con lei dopo dodici anni e un giorno, anche se lei non mostrava segni, ci intratteniamo per la paura che i segni siano caduti e che l'abbia acquisita.]

Jerusalem Talmud Terumot

¹⁰⁶This and the next paragraph are also in Yebamot 13:2 (fol. 13 c/d). It was stated in the name of Rebbi Meїr: His heave is never heave unless he grew two pubic hairs¹⁰⁷As a sign of puberty. Growing pubic hair is the accepted standard of the onset of puberty, the end of childhood, and the start of responsibility to keep all religious obligations (Bar Miẓwah). In all matters of biblical commandments, this standard cannot be relaxed.. Rebbi Abba bar Cahana in the name of the rabbis (Num. 18:27): “Your heave will be credited to you.¹⁰The root both of “thought”, מחשבה, and “being accounted for”, נחשב, is חשב.” Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for a Gentile, and he may give heave¹⁰⁸Since a Gentile is not bound by the laws of the Torah (except for the commandments given to Noah), no verse requiring intent can apply to a Gentile. On the other hand, Mishnah 3:9 states that voluntary heave given by a Gentile is heave and subject to all its laws and requirements.! Rebbi Jehudah¹⁰⁹He is Rebbi Yudan. in the name of Rebbi La (Num. 18:32): “You should not carry guilt because of it.¹¹⁰The verse refers to the heave of the tithe. The Levites will be free of guilt if they give heave of the tithe before eating their part of the tithe. The rule established here is then also transferred to the Great Heave.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt¹¹¹His heave is purely voluntary; even if he gives heave but mishandles it, he will not incur guilt. This shows that the second argument cannot be true; in this respect, the laws of the Great Heave cannot be derived from those of the heave of the tithe since no Gentile possibly can give heave of the tithe. One is stuck with the first explanation., and he may give heave! And did not Rebbi Hoshaia state that Gentiles have no “thought”? That is for preparation, here we talk about heave¹¹²Since a Gentile cannot become impure in biblical law, he cannot make anything impure in biblical law, and his intentions are irrelevant and inactive in preparing food for impurity, cf. Notes 7,9. But since heave must be declared, we must hold that the Gentile may validly declare some of his produce to be heave. This proves that the first objection is invalid: Even though the intentions of the Gentile are never required by biblical law, his voluntary intentions are accepted for heave..

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Jerusalem Talmud Gittin

⁷⁶This paragraph is explained by R. Nissim Gerondi, Commentary to Alfasi Chapter 6, #510. If she is definitively married, she but not her father⁷⁷The Mishnah which gives the father the right to receive the bill of divorce of his adolescent, preliminarily married daughter, excludes the definitively married daughter over which the father has no power and who can be divorced only by direct delivery of the bill to her.. An underage girl, her father but not she⁷⁸To divorce a preliminarily married underage girl, the bill must be delivered to the father.; if she is definitively married, both she and her father⁷⁹The definitively married underage girl who lacks understanding (as defined in this paragraph by R. Joḥanan) cannot be divorced since her standing is the same as her father’s. Since her father cannot receive her bill of divorce because by definitive marriage she became emancipated from him, so she cannot receive her bill of divorce, as explained in the Mishnah.. If she has understanding, she but not her father. Who is an underage girl who needs to be divorced [by herself]? Rebbi Joḥanan said, any female who is given her bill of divorce together with something else and she produces it after some time.

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