Talmud do Eruwin 3:5
מַתְנֶה אָדָם עַל עֵרוּבוֹ וְאוֹמֵר, אִם בָּאוּ גוֹיִים מִן הַמִּזְרָח, עֵרוּבִי לַמַּעֲרָב. מִן הַמַּעֲרָב, עֵרוּבִי לַמִּזְרָח. אִם בָּאוּ מִכָּאן וּמִכָּאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא בָאוּ לֹא מִכָּאן וְלֹא מִכָּאן, הֲרֵינִי כִבְנֵי עִירִי. אִם בָּא חָכָם מִן הַמִּזְרָח, עֵרוּבִי לַמִּזְרָח. מִן הַמַּעֲרָב, עֵרוּבִי לַמַּעֲרָב. בָּא לְכָאן וּלְכָאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא לְכָאן וְלֹא לְכָאן, הֲרֵינִי כִבְנֵי עִירִי. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה אֶחָד מֵהֶן רַבּוֹ, הוֹלֵךְ אֵצֶל רַבּוֹ, וְאִם הָיוּ שְׁנֵיהֶם רַבּוֹתָיו, לִמְקוֹם שֶׁיִּרְצֶה יֵלֵךְ:
Pewien człowiek stawia zastrzeżenie co do swojej eruvu, mówiąc: „Jeśli bałwochwalcy przybywają ze wschodu, moja eruv jest na zachodzie; jeśli z zachodu, moja eruv jest na wschodzie”. [Umieszcza dwa eruvin; jeden, dwa tysiące łokci na wschód od jego domu i jeden, dwa tysiące łokci na zachód, i mówi: Jeśli bałwochwalcy przyjdą ze wschodu i będę musiał od nich uciec, niech mój eruw na zachodzie będzie skutkował mnie, tak że mam cztery tysiące łokci na zachód od mego domu. I chociaż przychodzą tylko jutro (szabat), mówimy, że istnieje breirah (oznaczenie wstecz), że ben hashmashoth jego eruv po drugiej stronie (zachodzie) dokonał dla niego nabycia.] (Mówi :) „Jeśli przychodzą z obu stron, pójdę gdziekolwiek zechcę. " „Jeśli nie przyjdą z żadnej strony, jestem jak jeden z (innych) mężów mojego miasta”. [tzn. mam dwa tysiące łokci od mego miasta ze wszystkich stron i nie muszę zyskiwać w jednym kierunku, a tracić w innym.] „Jeśli mędrzec przybywa ze wschodu, moja eruv jest na wschodzie; jeśli z zachodu, jest na zachodzie. " [(Jeśli przyjedzie) poza tchum mojego miasta i chcę się od niego uczyć— a teraz nie wiem, czy przyjdzie —a jutro usłyszę od ludzi, którzy przyjdą stąd stamtąd za pomocą eruv, itp.] „Jeśli on (tj. mędrzec) przyjdzie z którejkolwiek strony, pójdę, dokądkolwiek zechcę”. „Jeśli nie przybywa z żadnej strony, jestem jednym z (innych) ludzi w moim mieście”. R. Juda mówi: Jeśli [przybyli z obu stron i] jeden z nich był jego nauczycielem, on idzie do swego nauczyciela [a nie do drugiego, ponieważ zakładamy, że kiedy jego eruvaw doprowadził do nabycia ben hashmashoth, jego wolą było, że eruv w kierunku swojego nauczyciela, czyń to.], a jeśli obaj byli jego nauczycielami, idzie, dokąd chce. [Halacha nie jest zgodna z R. Judą, czasem faworyzując przyjaciela nad nauczyciela.]
Jerusalem Talmud Kiddushin
HALAKHAH: “If somebody preliminarily marries two women with the value of a peruṭah,” etc. It was stated132Tosephta 4:4; Babli Ketubot 73b.: “In all these cases, if they had intercourse they acquired133The invalid marriage was validated retroactively by the couple living together.. Rebbi Simeon [ben]134Reading of the parallel sources. The ms. tradition of the names in the mss. of the Babli is varied and quite uncertain. Jehudah says in the name of Rebbi Simeon: In all these cases, if they had intercourse they did acquire135In the Babylonian sources (Note 132): Did not acquire. Probably the text here should not be emended. since his intercourse was predicated on the preceding preliminary marriage.136Since preliminary marriage is a formal act of acquisition, it needs intention of the acquirer. If there is no intention because the acquirer wrongly thought that he already had acquired, there is no acquisition. This is the reasoning behind the Babylonian statements.” What did they acquire137Since the argument of R. Simeon is based on generally accepted principles, it is difficult to see what he understands by “acquiring”.? Rebbi Ḥiyya in the name of Rebbi Joḥanan: They acquired for restrictions138A single woman can be married to any man not forbidden to her by incest prohibitions. A married woman cannot be married by any other man; if another man gives her a gift for preliminary marriage and she accepts it, these actions have no consequence whatsoever in law. But a woman preliminarily married for restrictions is not married in this sense. As explained later in the Halakhah, if another man performs preliminary marriage with her, his action is potentially valid in law; the woman is forbidden to both men until at least one of them validly divorces her. But for the anonymous Tanna the marriage is unconditionally validated by intercourse.. Rebbi Ḥiyya in the name of Rebbi Joḥanan: With any condition which refers to a preceding action139If the preliminary marriage was performed unconditionally and then the husband added a condition, that condition is invalid, as stated later. But in marriage law, the condition is considered valid if it causes any trouble., she is preliminarily married for restrictions. Rebbi Mana asked before Rebbi Yudan: Who is the Tanna who stated: “Any condition which refers to a preceding action is invalid”140Mishnah Baba meṣi‘a 7:14. In contract law, an action already completed cannot retroactively be made conditional. If someone marrieda woman and after the fact declares that the marriage shall be valid only if she will support him, the marriage is valid but she has no obligation to support her husband.? This does not follow Rebbi Simeon141Since (Note 139) he accepts legal consequences of conditions attached after the act.. Rebbi Yudan in the name of Rebbi Joḥanan: She is preliminarily married for restrictions. How is that: “I am marrying you preliminarily by intercourse on condition that rains should fall.142One has to wonder why this marriage should not be invalidated as an idolatrous act or at least as rainmaking by sympathetic magic.” If rain fell, she is preliminarily married, otherwise she is not preliminarily married. Rebbi Ḥiyya in the name of Rebbi Joḥanan: In matters of a preliminary marriage by a loan143Which is invalid for R. Meïr, cf. Note 62. It is decided here that a preliminary marriage for which nothing of value changes hands is valid only as a restriction (Note 138). for restrictions, for real estate it was not acquired144If a debt be liquidated by handing over real estate without a contract, the deal is invalid., for movables one does not deliver him to “Him Who exacted retribution.145Cf. Chapter 1, Note 106. A contract for sale of movables for which no money changes hands and no action of acquisition is performed is unenforceable. (The entire statement with slight variations is quoted in Sefer Ha‘iṭṭur 1, לח b, Note 6.)” If [the buyer] insists on the deal? Let us hear from the following: “You have wine to get from me, when he had no wine.146This refers to Mishnah Baba meṣi‘a 5:1: A person made a contract for later delivery of grain at the then going rate of 25 denars a kur (30 se‘ah). The buyer demanded delivery when the going rate was 30 denars a kur, in order to sell the grain and invest the proceeds in wine. The seller told him that he was ready to take the grain at 30 denars and to give him wine instead. If the seller actually has the wine, this is a valid deal. But if the seller has no wine at that moment, the deal would be an illegal circumvention of the prohibition of interest payments.” Therefore, if he had wine he would be obligated to deliver. Rebbi Ḥiyya stated, if he has wine he is obligated to deliver. Rebbi Samuel ben Rav Isaac did (not)147It seems best to delete this word. The emendation of the standard commentaries, to read שלח for שלא does not make sense since שלח אמר “he sent (by letter) said (in person)” is a contradiction in terms. say there148“There” usually refers to Babylonia.: You should know that Rebbi Ḥiyya instructed following Rebbi Joḥanan that a preliminary marriage by a loan is for restrictions. Rebbi Ze‘ira resented it. Why? Because they were restrictive in practice and he taught them leniency149They considered preliminary marriage by cancellation of a debt as invalid. R. Samuel ben Rav Isaac gave them a handle to validate the marriage.? Rebbi Yose ben Rebbi Abun said, they were lenient in practice150They considered preliminary marriage by cancellation of a debt as valid. R. Samuel ben Rav Isaac instructed them to consider the marriage only probationary; if another man interferred between preliminary and definitive marriages, a bill of divorce would be required from at least one of the men involved. and he taught them to be restrictive, that if another man came and married her preliminarily, his marriage would hold. Rebbi Yudan ben Rebbi Ḥanan said, if there is a doubt between adultery and no adultery, decide on no adultery151This is the same statement as the preceding. In a case where it is doubtful whether a woman is married and therefore immune to all proposals of marriage by another man, or is not married and open to such proposals, one has to decide that she might be open to proposals and eventually require bills of divorce from all parties involved..
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Jerusalem Talmud Gittin
132The text is also in Qiddušin 3:2 (63d 1. 20), readings noted ק. The contract text is also in Erubin 3 (21b 1. 20), noted ע. Rebbi Abbahu in the name of Rebbi Joḥanan: The following is the contract text133Greek τὸ σύμφωνον “(written) agreement”. In general, a preliminary marriage was concluded by an act of the male, with passive acceptance by the female. Since a preliminary marriage can also be effected by contract (Mishnah Qiddušin 1:1), in certain circles in Galilee this was the preferred course of action (it is not mentioned in the Babli.) The main attraction of the contractual marriage for the woman was that it provided insurance against foot-dragging by the groom (cf. Mishnah Ketubot 13:5).: “I, X son of Y, contract a preliminary marriage with you, Z, daughter of U, on condition that I shall give you property A anddefinitively marry you by day B. If that day should pass without me having taken you in134The translation follows the parallel texts in Qiddušin and Erubin. The text here would read: “but not transfer real estate to you”., I shall have no claim on you135The preliminary marriage is conditional. If the condition is not satisfied, the marriage is non-existent and the woman may marry another man without needing a bill of divorce from the first. She may even marry a Cohen, which would be impossible if the first preliminary marriage had been valid..” If anything intervened beyond his control? Rebbi Joḥanan said, matters beyond his control are as if he were inactive136The condition is absolute. If the definitive marriage did not take place before the contracted date, the preliminary marriage is annulled.. Rebbi Simeon ben Laqish said, matters outside his control are as if he had acted137If the only reason that the definitive marriage did not take place were circumstances beyond the groom’s control, the preliminary marriage is not annulled.. In the opinion of Rebbi Simeon ben Laqish, what would be necessary? “If that day should pass without you having taken me in, I shall have no claim on you.138The condition has to be formulated not for the male, who actively has to take the woman in and therefore can claim unavoidable circumstances, but for the passive female. Since the contract is σύμφωνον, a mutual agreement, she gives her passive acceptance of the preliminary marriage only on condition that she be definitively married by a fixed date. If she refuses her agreement, no preliminary marriage is possible and no bill of divorce due.” When Rebbi Joḥanan was dying, he told his daughters to act following Rebbi Simeon ben Laqish. He said, maybe in the future there might be a court which follows him; then his descendants might be in danger of bastardy139If a woman contracts a preliminary marriage by the terms of R. Joḥanan’s formulation of the contract and is not married by the time specified because of unavoidable circumstances, and then contracts another marriage without a bill of divorce in the domain of jurisdiction of a court following R. Simeon ben Laqish, her children from the second marriage will be illegitimate if the first groom claims her as his wife..
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