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פרק ב משנה ו
המקדש שתי נשים

One who betroths two women

בשוה פרוטה

with [something that is] the value of a prutah

או אשה אחת

or one woman

בפחות משוה פרוטה

with [something that is] less than the value of a prutah

אף על פי ששלח סבלונות

even though he sent wedding gifts

לאחר מכאן

after that

אינה מקדשת

she is not betrothed,

שמחמת קידושין הראשונים שלח

as he sent them because of the original betrothal;

וכן קטן שקדש

and similarly by a minor that betroths (which was invalid, as he is not competent to enter into a marriage, and he sent, after reaching the age of majority, gift worth more than a prutah)



פרק ב משנה ז
המקדש אשה ובתה

One who betroths a woman and her daughter

או אשה ואחותה

or a woman and her sister



אינן מקדשות

they are not betrothed;

ומעשה בחמש נשים

And there was an incident with five women,

ובהן שתי אחיות

and among them was two sisters,

וליקט אחד כלכלה של תאנים

and someone gathered a basket of figs

משלהן היתה

that belonged to them

ושל שביעית היתה

and it was of shmittah

ואמר הרי כולכם מקדשות לי

and he said "you are all betrothed to me

בכלכלה זו

with this basket"

וקבלה אחת מהן

and one of them accepted it

על ידי כלן

on behalf of all of them,

ואמרו חכמים

and the Sages said

אין האחיות מקדשות

the sisters are not betrothed [but the others are].



משנה ו

In both of the first two cases of the mishna, we do not say that when he sent the סבלונות he had in mind to use that for the קידושין, even in the second case, where the קידושין were so clearly invalid, as it was attempted with less than a פרוטה.

משנה ז

כאחת - If not done simultaneously, than it would be  חל for the first one he did.  This is based on the פסוק in (ויקרא (יח:יח which reads ואשה אל אחותה לא תקח לצרור and applies to all other עריות as well..

משלהן היתה - Ordinarily, one cannot use stolen goods, as done here, to consummate a קידושין (at least not prior to ייאוש).  However since it was of  שביעית and therefore הפקר, it worked for the three women he could marry together.  

הרי כולכם מקדשות לי - The גמרא further explains that he actually said הראויה מכם, that only those who are eligible should be betrothed, as otherwise the entire transaction is premised on all of them being betrothed to him, and since that was impossible, the entire transaction fails and none would be betrothed.


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