Gdyby ktoś powiedział kobiecie: „Zostałaś mi zaręczona, pod warunkiem, że przemówię w Twoim imieniu do władz” lub „pod warunkiem, że będę pracował dla Ciebie jako robotnik” [dzieło jednego dnia. Nie żeby zaręczył ją płacą za pracę. Ponieważ bowiem jest orzeczeniem, że (wynagrodzenie za) pracę najemną jest (liczone) od początku (pracy) do końca, to okazuje się, że kiedy kończy swoją pracę, jego wynagrodzenie jest jej pożyczką, a jeśli ktoś zaręcza kobietę z pożyczką, nie jest zaręczona. Raczej zaręcza ją teraz p'rutah pod warunkiem, że będzie pracował dla niej później jako robotnik].—jeśli przemawiał w jej imieniu do władz lub pracował dla niej jako robotnik, zostaje zaręczona. Jeśli nie, nie jest zaręczona. „Pod warunkiem, że mój ojciec wyrazi na to zgodę”—jeśli jego ojciec wyraził zgodę, zostaje zaręczona; jeśli nie, to nie jest zaręczona. [Gemara wyjaśnia („że mój ojciec się zgadza”) jako: „aby mój ojciec nie protestował”, z ustaleniem terminu na taki protest, jak wtedy, gdy mówi do niej: „pod warunkiem, że mój ojciec nie zaprotestuje w ciągu trzydziestu dni. " Dlatego jeśli jego ojciec wyraził zgodę, tj. Jeśli minęło trzydzieści dni bez jego protestu, zostaje zaręczona. Jeśli on nie wyraził zgody, tj. Jeśli zaprotestował w ciągu trzydziestu dni, nie jest zaręczona.] Jeśli ojciec umarł [w ciągu trzydziestu dni], jest zaręczona, [bo mówimy: „Kto zaprotestuje?”] Jeśli syn umarła [w ciągu trzydziestu dni], powiedziano ojcu, że nie zgadza się, [aby nie wpadła w mimikę].
Bartenura on Mishnah Kiddushin
ואעשה עמך כפועל – with the labor of one day [as the betrothal monies], and not that he is betrothing her with the salary of the work for since we hold that there regarding hiring there is from the beginning to the end, hence it is found that when he completes his work, his hire is like a loan to her, and one who betroths with a loan is not betrothed, but he betroths her now with a Perutah/penny , on the condition that afterward, he will act with her like a [day] laborer.
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English Explanation of Mishnah Kiddushin
Introduction
The first section of the mishnah teaches that a man may stipulate that his betrothal to a woman is contingent upon his performing for her a certain favor.
The second section of the mishnah discusses a man who makes his betrothal contingent upon his father’s approval.
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Bartenura on Mishnah Kiddushin
ע"מ שירצה אבא – In the Gemara (Kiddushin 63b), it explains that the father will not protest, and when they established the time for his protest, such as if he (i.e. the potential husband) said if the father will not protest all thirty days. Therefore, the father desired it, if the thirty days passed and he did not protest, then she is betrothed. If he didn’t want it (i.e., the betrothal to take place), that he protested within the thirty day [period], she is not betrothed.
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English Explanation of Mishnah Kiddushin
If he says to a woman, “Behold you are betrothed to me on condition that I speak to the government on your behalf”, or “That I work for you as a laborer”, if he speaks to the government on her behalf or works for her as a laborer, she is betrothed; if not, she is not betrothed. This mishnah is fairly straightforward. We should note that the favor is not the money for kiddushin itself. Rather it is a condition upon which the betrothal is contingent. In addition to the act which he must perform, according to halakhah he would also need to give her money to effect the kiddushin.
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Bartenura on Mishnah Kiddushin
מת האב – within the thirty day [period], she is betrothed, for as we said, who is protesting?
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English Explanation of Mishnah Kiddushin
[If he says,] “[Behold you are betrothed to me] on condition that [my] father consents,” if his father consents, she is betrothed; if not, she is not betrothed. If his father dies, she is betrothed; if the son dies, the father is instructed to say that he does not consent. The first part of this section is straightforward. Slightly more complicated is the second part. If the father dies, he cannot consent to the betrothal. Nevertheless, the mishnah rules that she is betrothed. The assumption is that when the man said “on condition that my father consents” he really meant to say, “on condition that my father does not disapprove.” Since after his death the father cannot disapprove, the betrothal is valid. If the son dies, the mishnah finds a convenient way for the woman to avoid the need for yibbum (levirate marriage to her husband’s brother). The court would instruct the father to state that he did not approve of the marriage and he would thereby annul the betrothal. If the betrothal was annulled, the woman would not be liable for yibbum.
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Bartenura on Mishnah Kiddushin
מת הבן – within the thirty day [period], we teach the father that he should protest so that she would not be in need of her brother-in-law (i.e., the husband’s brother – in the case of his dying without issue, enters his estate and marries his wife).
