משנה: הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְאָמַר כְּסָבוּר הָיִיתִי שֶׁהִיא כֹהֶנֶת וַהֲרֵי הִיא לְוִיָּה לְוִיָּה וַהֲרֵי הִיא כֹהֶנֶת עֲנִיָּה וַהֲרֵי הִיא עֲשִׁירָה עֲשִׁירָה וַהֲרֵי הִיא עֲנִיָּה הֲרֵי זוֹ מְקוּדֶּשֶׁת מִפְּנֵי שֶׁלֹּא הִטְעַתּוּ. MISHNAH: If a person contracts a preliminary marriage with a woman and then says, I was of the opinion that she was a Cohenet but she is a Levite, a Levite but she is a Cohenet, poor but she is rich, rich but she is poor, she is preliminarily married since she did not trick him137His relations with other people are not influenced by his erroneous opinions, as long as he alone is responsible for them..
הלכה: רִבִּי מֵאִיר אוֹמֵר. כָּל־תְּנַאי כול׳. רִבִּי לָֽעְזָר אוֹמֵר. מְקוּדֶּשֶׁת אֲפִילוּ בָעֵדִים. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא. מְקוּדֶּשֶׁת לָחוֹמָרִין. HALAKHAH: 109In the independent Mishnah mss. and later in the Halakhah here starts a new Mishnah 4.“Rebbi Meïr says, any condition,” etc. Rebbi Eleazar said, she138A woman preliminarily married with a condition that was not expressed in double form and was not satisfied. He holds that for R. Meïr she is married unconditionally. In the opinion of Nachmanides (reported in Sefer Hatterumot 51:6) the statement does not refer to the preceding Mishnah, but to Kiddushin 3:4:1" href="/Jerusalem_Talmud_Kiddushin.3.4.1">Mishnah 4: Even if there are witnesses who can testify that the groom told them that he was going to marry a Cohenet, as long as she did nothing to suggest that idea to him, she is validly married. is preliminarily married as if by witnesses. Rebbi Samuel in the name of Rebbi Ze‘ira: She is preliminarily married as a restriction139For him R. Meïr agrees that the woman cannot be married if the stipulation was not fulfilled. But he will hold that if a second man married her, she needs a bill of divorce from both of them since both of them have equal claim on her..
רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אִימִּי. רְאוּבֵן חַייָב לְשִׁמְעוֹן. סָֽמְכֵיהּ גַּבֵּי לֵוִי. אֶיפַּרְסָן לֵוִי. לֵית רְאוּבֵן חַייָב לְשִׁמְעוֹן. הָדָא דְאַתְּ אָמַר. בְּשֶׁלֹּא עָשׂוּ בָהּ עֲרָמָה. אֲבָל עָשׂוּ בְהַעֲרָמָה חַייָב. Rebbi Jacob bar Aḥa in the name of Rebbi Immi: Reuben owes to Simeon; he transferred [the debt] to Levi140And Simeon accepted the assignment, thinking that Levi had good credit. The case belongs here because it frees Reuben from liability as long as he did nothing to inflate Levi’s credit in Simeon’s eyes.. Levi became poor141Levy and Kohut explain as Greek ἀπορέω, “to become poor”.; then Reuben owes nothing to Simeon. That is, if it was not done in bad faith, but if it was done in bad faith, he is obligated.
כְּהָדָא חֲזָרָייָה סָֽמְכוֹן לִתְנָאֵי קְרָייָה גַבֵּי זְבוּנָה. קְרַן זְבוּנָה וָאֲזַל לֵיהּ. אָתָא עוֹבְדָא קוֹמֵי רִבִּי מָנָא אָמַר. אִין פְרִיטִין אִינּוּן אִינּוּן פָּֽשְׁעִין. אִין דֵּינָרִין אִינּוּן כֵּינִי אוֹרְחָא דִזְבוּנָה מְדַדָּייָה. Similarly, the pedlars directed the village wax chandlers to a merchant. The merchant absconded. The case came before Rebbi Mana, who said, if it is a matter of pennies, they were negligent142The wax-chandlers should have collected their debt expeditously; but for a large debt the pedlars remain obligated.. If it is a matter of denars, it is the way of merchants to move around.
חַד בַּר נַשׁ קָם עִם חַבְרֵיהּ בְּשׁוּקָא. אֲמַר לֵיהּ. הַב לִי קִיתוֹנָה דְאִית לִי גַּבָּךְ. אֲמַר לֵיהּ. הַב לִי דֵּינָרָא דְאִית לִי גַּבָּךְ. אֲמַר לֵיהּ. הַב לִי קִיתוֹנָא וְסַב דֵּינָרָא. אָתָא עוֹבְדָא קוֹמֵי רִבִּי מָנָא. אֲמַר לֵיהּ. אַתְּ אוֹדֵית לֵיהּ בְּדֵינָרָא וְהוּא לֹא אוֹדֵי לָךְ בְּקִיתוֹנָא. אֵיזִיל וָהַב לֵיהּ דֵּינָרָא. אָמַר רִבִּי יַעֲקֹב בַּר אֶָחָא. מוֹדֵי רִבִּי אִימִּי דּוּ אָמַר בְּשֶׁהַדִּין לֹא כֵן אֶלָּא בְדִיל דְּלָא יִכְפּוֹר בְּקִיתוֹנָה לֹא חִייֵב. A person met another in the market place. He said to him, give me the linen which you hold for me. The other responded, give me the denar which you hold for me. The first said, give me the linen and deduct the denar. The case came before Rebbi Mana, who said to him, you admitted that you owe him a denar; he did not admit anything about the linen. Go and give him the denar! Rebbi Jacob bar Aḥa said, Rebbi Immi143One is tempted to read “R. Mana” for “R. Immi”. will agree that this is not the law but that he obligated him lest the other deny his liability for the linen.
חַד בַּר נַשׁ הֲוָה חַייָב לְחַבְרֵיהּ מֵאָה דֵינָרִין בְּקַרְטֵיס. שָׁלַח חַמְשִׁין גַּבֵּי שְׁלִיחָא. אֲמַר לֵיהּ. אִין לָא יְהַב לָךְ קַרְטֵיסָה לֹא תִתֵּן לֵיהּ כְּלוּם. אָתָא עוֹבְדָא קוֹמֵי רִבִּי אִימִּי. אָמַר. אֵיזִיל הַב וָאֲנָן יָֽדְעִין. הַגַּע עַצְמָךְ דָּמַר רִבִּי אִימִּי עוֹשִׂין לוֹ מוֹדַע בֵּית דִּין. דְּזָכָה לְחַבְרֵיהּ. רַבָּנִין דְּהָכָא אָֽמְרִין. דְּזָכָה זָכָה. A person owed another one 100 denars on a document144Greek χάρτης, Latin charta, “papyrus, roll of papyrus”.. He sent 50 with an agent and instructed him: If he does not surrender the document, do not give him anything. The case came before Rebbi Immi. He said, go and give it, for we know. Think of it, Rebbi Immi [might die]145Reading of the Geniza fragment. It makes more sense than the reading “who said” of L. The emendation of Pene Moshe, דמת instead of דמר, is confirmed by the Genizah text as to meaning but not as to formulation.! One writes for him a proclamation of the court146The agent was not empowered to pay the 50 denars without getting the document; the creditor was not willing to give the document for less than full payment. R. Immi told him to deliver the document and receive a court document instead which documented the remaining claim.. If one accepts for another person, the rabbis here say, what he accepted, he accepted for the claimant.
דֵּלֹמָא. רִבִּי דּוֹסִתַּי בֵּירִבִּי יַנַּאי וְרִבִּי יוֹסֵי בֶּן כִּיפֶּר נַחְתּוֹן לְגָבֵיה לַחֲבֵרָיָא תַּמָּן. אִיתְאֲמַר עֲלֵיהוֹן לִישְׁנָא בִּישָׁא. הֲווֹן בְּעַייָן דְּלָא יְהִיוְייָן כְּלוּם. אֲתוֹן בְּעוֹן מִיפְקָא מִינְּהוֹן. אָֽמְרִין לוֹן. כְּבָר זָֽבְנוֹן. אָֽמְרִין לוֹן. וּמִנָּן. אָֽמְרִין לוֹן. מִנָּן בְּעֵי תְקִמִינוֹן טָבאוֹת. אָֽמְרִין לוֹן. שׁוֹמְרֵי חִינָּם אֲנַחְנוּ. אַזְלוֹן לְגַבֵּי רִבִּי דּוֹסִתַּי בֵּירִבִּי יַנַּאי. אֲמַר לוֹן. אָהֶן הוּא כוּלָּא. נַסְבּוֹן לְרִבִּי יוֹסֵי בֶּן כִּיפֶּר וְכַפְתּוֹן וְאַפְקוֹן מִינֵּיהּ. כַּד סַלְקוֹן לְהָכָא אֲתַא לְגַבֵּי אֲבוֹי. אֲמַר לֵיהּ. חֲמִי מָה עֲבַד לִי בְּרָךְ. אֲמַר לֵיהּ. מָה עֲבַד לָךְ. אֲמַר לֵיהּ. אִילּוּ אַשְׁוֵי עִימִּי לָא הֲווֹן מַפְקָה מִינָן כְּלוּם. אֲמַר לֵיהּ. מָה עַבְדָּת כֵּן. אֲמַר לֵיהּ. רָאִיתִי אוֹתָן בֵּית דִּין שָׁוֶה וְכוֹבָעֵיהֶן אַמָּה וּמַדְבְּרִין מַחַצִיִין וְיוֹסֵה אָחִי כָּפוֹת וּרְצוּעָה עוֹלָה וְיוֹרֶדֶת. וְאָמַרְתִּי. שֶׁמָּא דוֹסִתַּי אַחֵר יֵשׁ לְאַבָּא. אָמַר רִבִּי חַגַּיי. הָדָא דְאַתְּ אֲמַר בְּהַהוּא דְלָא יְכִיל מִיקְמָה גַּרְמֵיהּ טַבָּיוֹת. בְּרַם הַהוּא דִּיכִיל מִיקְמָה גַּרְמֵיהּ טַבָּאוּת נְסַב לוֹן מִן דֵּין וִיהַב לְדֵין וְיִמְחוֹל שְׁטָר לְחַבְרֵיהּ. רִבִּי חֲנָנָיָה וְרִבִּי מָנָא. חַד אָמַר מְחִיל. וָחָרָנָה אָמַר. לָא מְחִיל עַד דַּחֲזַר לֵיהּ שְׁטָרָא. 147Text and translation are from Gittin 1:5:6-7" href="/Jerusalem_Talmud_Gittin.1.5.6-7">Giṭṭin 1:6, Notes 181–199 (ט). The Genizah text simply refers to the Giṭṭin text, reserving less than one line for the entire quote. Explanation: Rebbi Dositheos ben Rebbi Yannai and Rebbi Yose ben Kipper descended to collect there for the colleagues when they were slandered. They asked but were not given anything. Then they came and wanted to take it back from them. They answered, we already acquired it. They said, we wish for you to accept it in good faith; they answered, we are unpaid trustees. They approached Rebbi Dositheos ben Rebbi Yannai who told them, there it is, all of it. They took Rebbi Yose ben Kipper, whipped him with ropes, and took it from him. When they returned here, he went to his father and told him, look what your son did to me! He asked him, what did he do to you? He answered, if he had taken my position, they could not have taken anything from us. He asked him, why did you act in such a way? He said, I saw that they were a unanimous court, their hats were a cubit wide, they were directing blows, my brother Yose was bound and the whip ascended and descended. I said, does my father have another Dositheos? Rebbi Ḥaggai said, you say that for somebody who cannot give a warranty in good faith. But if somebody gives a warranty in good faith, one takes from this one and gives to the other. If somebody forgave a bond to another person: Rebbi Ḥanania and Rebbi Mamal: one said it is forgiven; the other said it is not forgiven unless he handed over the bond.