פרק ב משנה ד | |
האומר לשלוחו |
If a man says to his agent |
צא וקדש לי אשה פלונית |
"Go and betroth to me so-and-so |
במקום פלוני |
in such-and-such a place" |
והלך וקדשה במקום אחר |
and he goes and betroths her in a different place |
אינה מקדשת |
she is not betrothed; |
הרי היא במקום פלוני |
[but if he said] "she is in a certain place" |
והלך וקדשה במקום אחר |
and he goes and betroths her in a different place |
הרי זו מקדשת |
she is betrothed. |
|
|
פרק ב משנה ה | |
המקדש את האשה |
One who betroths a woman |
על מנת שאין עליה נדרים |
on condition that she not subject to any vows |
ונמצאו עליה נדרים |
and she is found to be subject to vows, |
אינה מקודשת |
she is not betrothed. |
כנסה סתם |
If he marries her without any qualifications |
ונמצאו עליה נדרים |
and she is found to be subject to vows |
תצא שלא בכתבה |
she may be divorced without [his having to pay] her kesuba. |
על מנת שאין בה מומין |
[If the betrothal] was on condition that she not have any physical blemishes |
ונמצאו בה מומין |
and she is found to have physical blemishes |
אינה מקודשת |
she is not betrothed. |
כנסה סתם |
If he marries her without any qualifications |
ונמצאו בה מומין |
and she is found to to have physical blemishes |
תצא שלא בכתבה |
she may be divorced without [his having to pay] her kesuba, |
שכל המומין הפוסלין בכהנים |
as all physical blemishes which disqualify a kohen [from performing the avoda] |
פוסלין בנשים |
disqualify women. |
NOTES
משנה ד
In the first case of this משנה, we presume, based on the language used, that the man wants the agent to attempt to betroth her only in a certain place (perhaps because he will have better references there). In the second case, the language used tells us that he was only telling the שליח where to find her, but he was not מקפיד as to where the קידושין were done.
משנה ה
ונמצאו עליה נדרים - This refers to vows, such as those prohibiting her from wearing nice garments or eating certain foods, that a husband could find objectionable.
תצא שלא בכתבה - She does require a גט as a matter of ספק קידושין, but as we say המוציא מחבירו עליו הראיה, she cannot meet the burden of proof in collecting her כתובה, as the husband can say that the marriage was never חל and it was a מקח טעות.