Rif Kiddushin 9a {24a-b}

9a

{Kiddushin 24a}

תנא עבד יוצא בשן ועין ובראשי אברים שאינן חוזרין
בשלמא שן ועין כתיבי אלא ראשי אברים שאינן חוזרין מנא לן
כשן ועין מה שן ועין מומין שבגלוי ואינן חוזרין אף כל מומין שבגלוי ואינן חוזרין:

A tanna taught: A {Canaanite} servant goes free with a tooth {knocked out}, an eye, and with the extremal limbs which do not grow back.
All is fine in regard to the tooth and eye -- they are written. But the extremal limbs which do not grow back, from where for us? They are like tooth and eye. Just as the tooth and eye, they are blemishes which are obvious and they do not grow back, so too all obvious blemishes which do not grow back.

(תנו רבנן) עשרים וארבעה ראשי אברים באדם שכולן אינן מטמאין במחיה ואלו הן ראשי אצבעות ידים ורגלים וראשי אזנים וראש החוטם וראש הגויה וראשי הדדין שבאשה
רבי יהודה אומר אף באיש
ותאני עלה וכולן עבד יוצא בהן לחירות
רבי אומר אף הסירוס
בן עזאי אומר אף הלשון:

(* The Sages learnt {in a brayta} *:) {See Kiddushin 25a} There are 24 extremal limbs in a person, where all of them to not become ritually impure when quick {, raw} flesh {see Vayikra 13:10}, and these are they: the tips of the fingers and toes, the tips of the ears, the tip of the nose, the tip of the penis, and the tips of the breasts on a woman. Rabbi Yehuda says: Even for a man.

And they taught upon it: And all of them, a servant goes out for them to freedom. Rabbi Yehuda said: Even castration. Ben Azzai said: Even the tongue.

{Kiddushin 24b}

ת"ר וכולן עבד יוצא בהן לחירות וצריך גט שחרור דברי ר"ש
ר"מ אומר אינו צריך
ר' אלעזר אומר צריך
ר' טרפון אומר א"צ
ר"ע אומר צריך
המכריעין לפני חכמים אומרים נראין דברי ר"ט בשן ועין שהתורה זכתה לו ודברי ר"ע בשאר אברים הואיל ומדרש חכמים הוא

והלכתא כר"ע
דר"ט חבירו הוא וקי"ל הלכה כר"ע מחבירו
ואע"ג דמכריעין לפני חכמים אמרו נראין דברי ר"ט בשן ועין לא סמכינן אהא דלא אמרינן כ"מ ששנים חולקין ואחר מכריע הלכה כדברי המכריע אלא במתני' אבל בברייתא לא

The Sages learnt {in a brayta}: And all of them, a servant goes out for them to freedom. And he requires a deed of manumission. These are the words of Rabbi Shimon. Rabbi Meir says: He does not need it. Rabbi Eleazar says: He does need it. Rabbi Tarfon says: He does not need it. Rabbi Akiva says: He needs it.
These who are machria {/decide amongst opinions -- or quite likely, compromise} before the Sages say: The words of Rabbi Tarfon appear true by tooth and eye, for the Torah {itself} gives it to him. And the words of Rabbi Akiva by the remainder of the limbs, since it is a midrash of the Sages.

And the halacha is like Rabbi Akiva. For Rabbi Tarfon is his colleague, and we establish that the halacha is like Rabbi Akiva over his colleague. And even though those who are machria before the Sages said "the words of Rabbi Tarfon appear true by tooth and eye," we do not rely upon this, for we do not say that any place that two {people} argue and one is machria, the halacha is like the words of the machria, except by a Mishna, but in a brayta, no.

דגרסי' בפ' כירה בענין הא דתניא לא ישתטף אדם כל גופו בין בחמין בין בצונן דברי ר' מאיר
ר"ש מתיר
ר' יהודה אומר בחמין אסור בצונן מותר

אמר רבה בר בר חנה אמר ר' יוחנן הלכה כרבי יהודה
אמר ליה רב יוסף לרבב"ח בפירוש שמיע לך או מכללא שמיע לך
מאי כללא דא"ר תנחום א"ר יוחנן א"ר ינאי אמר רבי כ"מ ששנים חולקין ואחר מכריע הלכתא כדברי המכריע חוץ מקולי מטלניות שאע"פ שר' אליעזר מחמיר ורבי יהושע מיקל ור"ע מכריע אין הלכה כדברי המכריע דר"ע גבי ר' אליעזר ור' יהושע תלמיד הוא ועוד הא הדר ביה ר"ע לגבי רבי יהושע
ואמר ליה ואי מכללא מאי
דלמא הני מילי במתני' אבל בברייתא לא
אמר ליה אנא בפירוש שמיע לי:

For we learn in perek Kira {Shabbat 39b, here in the Rif}, in the matter of this which they learnt {in a brayta}:

A person must not souse his entire body, whether in hot or cold water. These are the words of Rabbi Meir. Rabbi Shimon permits. Rabbi Yehuda says: In hot it is forbidden, while in cold it is permitted.

Rabba bar bar Channa cited Rabbi Yochanan: The halacha is like Rabbi Yehuda.
Rav Yosef said to Rabba bar bar Chana: Did you hear this explicitly, or are you deriving this from a principle?
What principle {was he referring to}? For R' Tanchum cited Rabbi Yochanan who cited Rabbi Yannai who cited Rabbi: Any place where two people argue and one is machria, the halacha is like the words of the machria, except for the leniencies related to rags {three square tefachim used for specific purposes, whether they become tamei, as discussed on Shabbat 29a}, where even though Rabbi Eliezer is stringent, Rabbi Yehoshua is lenient, and Rabbi Akiva is machria, the halacha is not like the words of the machria. {switch to Aramaic} For Rabbi Akiva in regard to Rabbi Eliezer and Rabbi Yehoshua is a student, and furthermore, Rabbi Akiva retracted in this in regard to Rabbi Yehoshua.
And he {=Rabba bar bar Channa} said to him: and if it is derived from a principle, what of it?
{The response:} "Perhaps these words were by a Mishna, but by a brayta, no.
He said to him: I heard it explicitly.

תנו רבנן הכהו על עינו וסמאה על [אזנו] וחרשה עבד יוצא בהן לחירות כנגד עינו ואינו רואה כנגד אזנו ואינו שומע אין עבד יוצא בהן לחירות
מ"ט כיון דבר דעתא הוא איהו בעית נפשיה
דתניא המבעית את חברו פטור מדיני אדם וחייב בדיני שמים
כיצד תקע באזנו וחרשה פטור אחזו ותקע באזנו וחרשה חייב:

The Sages learnt {in a brayta}: If he smote him on his eye and blinded him, on his [ear] and made him deaf, a servant goes out for this to freedom. {a wall} opposite his eye and he cannot see, opposite his ear and he cannot hear, a servant does not go out for this to freedom.
What is the reason? Since he is someone possessing intellect, he has caused himself to be shocked.

For they learnt {in a brayta}: If one shocks his fellow, he is exempt from the laws of man and liable by the laws of Heaven. How so? If he blew {a shofar} in his ear and he became deaf, he is exempt. If he grabbed him and blew in his ear and he became deaf, he is liable.

ת"ר הכהו על עינו וכהתה על שינו ונדדה אם יכול להשתמש בהן עכשיו אין עבד יוצא בהן לחירות ואם לאו עבד יוצא בהן לחירות

תניא אידך הרי שהיתה עינו כהויה וסמאה שינו נדודה והפילה אם היה יכול להשתמש כבר עבד יוצא בהן לחירות ואם לאו אין עבד יוצא בהן לחירות:

The Sages learnt {in a brayta}: If he smote him on his eye and weakened it, or upon his tooth and loosened it, if he is able to make use of them now, the servant is not able to go out for them to freedom, and if not, the servant goes out for them to freedom.

Another brayta: One whose eye was weak and he {the master, by smiting it} blinded it; his tooth was loosened and he made it fall out, if he was able to make use of them beforehand, a servant goes out for them to freedom, and if not, the servant does not go out for them to freedom.

תנו רבנן הרי שהיה רבו רופא ואמר לו כחול לי עיני וסמאה חתור לי שיני והפילה שיחק באדון ויצא לחירות
רבן שמעון בן גמליאל אומר ושחתה עד שיתכוין לשחתה
וקיימא לן דיחיד ורבים הלכה כרבים

The Sages learnt {in a brayta}:One whose master was a doctor, and he {=the servant} said to him, "apply kohl to my eye," and he blinded it; "dig out my tooth," and he caused it to fall out, he laughs at his master and goes out to freedom. Rabban Shimon ben Gamliel says: {Shemot 21:26}:

כו וְכִי-יַכֶּה אִישׁ אֶת-עֵין עַבְדּוֹ, אוֹ-אֶת-עֵין אֲמָתוֹ--וְשִׁחֲתָהּ: לַחָפְשִׁי יְשַׁלְּחֶנּוּ, תַּחַת עֵינוֹ.

26 And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye's sake.

until he intends to destroy it.
And we establish that {in case of dispute between} an individual and the many, the halacha is like the many.

אמר רב ששת הרי שהיתה עינו סמויה וחטטה עבד יוצא בהן לחירות
מאי טעמא מחוסר אבר הוא
אמר רב חייא בר אשי אמר רב היתה לו אצבע יתרה וחתכה עבד יוצא בה לחירות
אמר רב חסדא והוא שנספרת ע"ג היד:

Rav Sheshet said: One whose eye was blind and he knocked it out, a servant goes out for it to freedom.
What is the reason? He is {now} missing a limb.
Rav Chiyya bar Ashi cited Rav: If he had an extra finger and he {=the master} cut it off, a servant goes out for it to freedom.
Rav Chisda {our gemara: Rav Huna} said: And this was where it was counted with the hand {=in line with the other fingers}.

Rif Kiddushin 8b {23a}

8b

{Kiddushin 23a}

ואין קנין לאשה בלא בעלה ולפיכך צריך שיהא הכסף משל אחרים

and there is no acquisition to a {married} woman without her husband. And therefore, the money needs to be from others.

בכסף ע"י עצמו כיצד
כגון דאקני ליה אחד מנה ואמר לו ע"מ שתצא בו לחירות דלא קני ליה רביה אלא אדעתא דמפיק ליה לחירות

With money, via himself, how so? Such that someone transfers over a maneh to him and said to him, "on condition that you go out via this to freedom," such that his master does not acquire it, except with the thought in mind to send him out to freedom.

ובכסף ע"י אחרים כיצד
כגון שנתן אחד מנה לרבו של עבד על מנת שיוציא בו העבד לחירות אף על פי שנתנו לרבו שלא מדעתו של עבד
דקי"ל זכות הוא לעבד שיצא מתחת יד רבו לחירות ותנן זכין לאדם שלא בפניו
כדתנן בגיטין האומר תנו גט זה לאשתי ושטר שחרור זה לעבדי אם רצה לחזור בשניהם יחזור דברי ר"מ וחכ"א חוזר בגיטי נשים אבל לא בשחרורי עבדים לפי שזכין לו לאדם שלא בפניו ואין חבין לאדם אלא בפניו:

And with money, via others, how so? Such that someone gives a maneh to the master of the servant on condition that the servant goes out, thereby, to freedom, even if he gave it to the master without the knowledge of the servant. For we establish that it is a merit to the servant that he go out from under the hand of his master, and we learn {in a Mishna} that we may acquire {merit} for a person {even} when not in his presence. As they learn {in a Mishna} in Gittin: One who says "give this get to me wife, and this deed of manumission to my servant, if he wishes to retract either of the two cases, he may retract. These are the words of Rabbi Meir. And the Sages say: He may retract by the get of women {to divorce} but not by {deeds of} freeing of servants, for we may acquire {merit} on behalf of a person not in his presence, and we may not acquire demerit for a person not in his presence.

ובשטר ע"י עצמו כיצד
כגון דכתב ליה הרי את בן חורין הרי את לעצמך ומסר לו השטר
דקי"ל גיטו וידו באין כאחד

And with a shtar, via himself, how so? Such that he wrote for him, "behold, you are a free man; behold you are to youself," and he gave over to him the document. For we establish that his get and his hand {to accept it} come simultaneously.

ובשטר ע"י אחרים כיצד
כגון שכתב לו רבו גט חירות וזיכה לו ע"י אחר
כיון דזכות הוא לו זכין לו לאדם שלא בפניו וכן הלכתא

And with a shtar, via others, how so? Such that his master wrote his a get of freedom, and transfers ownership of it via another person, since it is a benefit to him, and we accrue benefit for a person {even} not in his presence.
And so is the halacha.

Rif Kiddushin 8a {22b}

8a
{Kiddushin 22b}
"A Canaanite servant is acquired with money, shtar, and chazaka":
A tanna taught: Also with chalipin {handing over a handkerchief}.
And our Tanna {of our Mishna} -- methods which is not something {valid to acquire} by movable objects it teaches; methods which are something by movable objects it does not teach.

Shmuel said: A Canaanite servant is acquired with pulling.
How so? If he grabs the servant and brings him to him, he acquires him. If he calls him and he comes to him, he does not acquire him.

And if it is difficult to you this that they learnt {in a brayta}, in the matter of an animal,

How so with pulling? He calls to her and she comes, or he hits her with a stick and she runs before him, one she uproots hand and foot {front and back leg}, he acquires her,

an animal is different, for she goes based on the thoughts of her master, but a servant goes based on his own thoughts.

Rav Ashi said: A minor servant is like an animal {in this respect, so as to be acquirable with this type of acquisition}.

The Sages learnt {in a brayta}: How so with chazaka? He {=the servant} unties for him his {=the master's} shoe, or puts on his shoe, or conveys his clothing after him to the bathhouse, or undresses him, washes him, anoints him, scratches him, dresses him, puts on his shoe {yes, a repetition, though the earlier occurrence is not in our gemara}, or carries his master, he {=the master} acquires him; If his master carries him, he does not acquire him. Rabbi Shimon said: There is no greater chazaka than this, for lifting up acquires in every case.

Rav Yehuda HaNedoah was a convert who had no heirs. He was sick. Mar Zutra entered to ask after him. He was that the world was heavy upon him. He {=Mar Zutra} said to his {=Rav Yehuda HaNedoah's} servant, "remove my shoe and carry them for us to our {our gemara: the} house." Some say that he {=the servant} was an adult, and so
{Kiddushin 23a}
this one separated off to death and this one separated off to servitude. And some say he was a minor, and it was like Abba Shaul. For they learnt {in a brayta}: A convert who does and Israelites despoiled his assets, and among them were servants, whether adults or minors, they acquired themselves as free men. Abba Shaul says: Adults aquire themselves as free men, but as for minors, whoever is machzik them acquires them.

"And acquires himself with money via others and with a shtar via himself. (*These are*) the words of Rabbi Meir. And the Sages say...":
Our Mishna is that of Rabbi Shimon ben Eleazar. But the Sages say a Canaanite servantis acquired with money and shtar, whether via other people or whether via himself, so long as the money is of other people. For we establish that there is no acquisition to a servant without his master,

Rif Kiddushin 7b {17b}

7b
{Kiddushin 17b}
Gemara:
We have established for ourselves: A Hebrew servant is only in practice at a time that Yovel is in practice.

Rava said: A gentile inherits his father as a matter of Biblical law, for it is stated {Vayikra 25:50, in the case of an Israelite man who sold himself to a gentile}:

נ וְחִשַּׁב, עִם-קֹנֵהוּ, מִשְּׁנַת הִמָּכְרוֹ לוֹ, עַד שְׁנַת הַיֹּבֵל; וְהָיָה כֶּסֶף מִמְכָּרוֹ, בְּמִסְפַּר שָׁנִים, כִּימֵי שָׂכִיר, יִהְיֶה עִמּוֹ.

50 And he shall reckon with him that bought him from the year that he sold himself to him unto the year of jubilee; and the price of his sale shall be according unto the number of years; according to the time of a hired servant shall he be with him.

and not with the heirs of he that purchased him. Thus we can derive that he {=the gentile} has an heir.

And Rabbi Yochanan said, from here {Devarim 2:5}:

ה אַל-תִּתְגָּרוּ בָם--כִּי לֹא-אֶתֵּן לָכֶם מֵאַרְצָם, עַד מִדְרַךְ כַּף-רָגֶל: כִּי-יְרֻשָּׁה לְעֵשָׂו, נָתַתִּי אֶת-הַר שֵׂעִיר.

5 contend not with them; for I will not give you of their land, no, not so much as for the sole of the foot to tread on; because I have given mount Seir unto Esau for a possession.

And perhaps an apostate Israelite {such as Esav} is different? Rather from here {a bit later in the same perek}:

ט וַיֹּאמֶר ה אֵלַי, אַל-תָּצַר אֶת-מוֹאָב, וְאַל-תִּתְגָּר בָּם, מִלְחָמָה: כִּי לֹא-אֶתֵּן לְךָ מֵאַרְצוֹ, יְרֻשָּׁה--כִּי לִבְנֵי-לוֹט, נָתַתִּי אֶת-עָר יְרֻשָּׁה.

9 And the LORD said unto me: 'Be not at enmity with Moab, neither contend with them in battle; for I will not give thee of his land for a possession; because I have given Ar unto the children of Lot for a possession.--

A convert {inheriting} from a gentile is not a Biblical law, but rather from the words of the scribes, lest he {the convert} return to his bad lot. For they learnt {in a brayta}:

A convert and a gentile who inherited from their gentile father, the convert is able to say to the gentile {his brother}, "you take the idols and I the money;" "you take the wine libations and I the fruits." But once it enters the domain of the convert, it is forbidden.

And if it arose from your mind that it is Biblical, then even before they entered his domain as well {would it be forbidden}, for when he takes it {the money}, it is in place of the idols that he takes. Rather, it is Rabbinic, and a decree that the Sages made lest he return to his bad state.

A gentile {inheriting} from a convert and a convert {inheriting} from a convert, it is not a matter of Biblical law nor from the words of the scribes. For they learnt {in a brayta}: If one borrowed money from a convert whose sons converted with him, he does not return {the money} to his sons, and if he returns it, the spirit of the Sages is not pleased with him. {Rashi: that they are not particularly pleased, for there was no rquirement to do this -- not that they are displeased.}

But they learnt {in a different brayta}: The spirit of the Sages is pleased with him.

This is no difficulty. Here {where they are not pleased} is where his {=the son's} conception and birth was not in holiness, while here is where his conception was not in holiness but his birth {due to his mother converting} was in holiness.

Rif Kiddushin 7a {13b; 13a; 14b; 22b}

7a
{Kiddushin 13b}
(* Rav Pappa said: The halacha is: An oral loan, one may collect from the heirs, but may not collect from the purchasers. One may collect from the heirs because the lien is Biblical, but one may not collect from the purchasers, for their was no "voice" {to the loan}.
*)

{Kiddushin 13a}
There was a certain woman who was selling silk ribbons. A certain man came and grabbed a silk ribbon from her. She said to him, "Give it to me." He said to her, "if I give it to you, will you become betrothed to me?" She took it and was silent.
Rav Nachman said: She is able to say, "yes, I took it, and I was taking my own."
And if it is difficult to you this that they learnt {in a brayta} --

If he betrothed her with a robbery, extortion, or theft, or if he grabbed a sela from her hand and betrothed her with it, she is betrothed.

-- there, it was where he previously made an agreement to marry {shidduchin}.

And where he did not make a previous agreement to marry, as well, we do not say, except where she took it and was silent, but if she said "yes" and took it, even though they did not previously make an agreement to marry, his betrothal is a valid betrothal.

For they learnt {in a brayta}: If he said to her "Take this sela that I am obligated to you," and then turns around and says to her, "become betrothed to me with it," if at the time of the giving of the money, then if at the time of the giving of the money, then if she wishes, she is betrothed, but if she does not wish, then she is not betrothed. If after the giving of the money, then even if she wishes, she is not betrothed.

And we discussed on this: What is meant by "if she wishes," and what is meant by "if she does not wish?" If you say that "if she wishes" is that she says "yes," while "if she does not wish" is that she says "no" -- but if she were silent, it would be valid betrothal! And then, let it say "she is betrothed" plainly, just as there. Rather, is it not so that "if she wishes" means that she says "yes," while "if she does not wish" is where she is silent, and we establish it as where he did not previously arrange the marriage {shidduchin}. And still, when she says "yes," she is betrothed! Thus, where she says "yes," even though he did not arrange the marriage beforehand, her betrothal is a valid betrothal, whether with a debt of hers, or with a robbery of hers {=of her item}.
And so is the halacha.
And specificially with a robbery of hers, as we will need to say in the future, in the second perek. But in a robbery from the general world, even if he arranged the marriage beforehand, it is not a valid betrothal, unless he betrothed her after he acquired it with the abandoning of hope of the owners, for then it is like his own.

{Kiddushin 14b}
Mishna:
A Hebrew servant is acquired with money or with a shtar, and he acquires himself with years {elapsing}, with Yovel {the Jubilee year}, and with deduction of money {in accordance with the years worked}.

More than him is the Hebrew maidservant, who acquires herself with the signs of puberty.

And the nirtzah {a slave acquired "forever" at the termination of his years of servitude} is acquired with the piercing {of his ear}, and acquires himself with Yovel and the death of the master.

{Kiddushin 22b}
The Canaanite servant is acquired with money, shtar, and chazaka {demonstrating ownership}, and acquires himself with money, via others, and with a shtar via himself. These are the words of Rabbi Meir. And the Sages say: With money via himself and with shtar via others, so long as the money is from others.

Rif Kiddushin 6b {12b - 13a}

6b
{Kiddushin 12b}
and not because they hold like Shmuel. Rather because they hold like Abaye and Rava.
*)

There was a certain man who betrothed with a myrtle branch in the marketplace.
Rav Huna bar Acha sent it {the case} before Rav Yosef. He send {back to him:} He should be lashed, in accordance with Rav, and he requires a get, in accordance with Shmuel.
For Rav would lash one who betrothed in the marketplace, and one who betrothed with sexual intercourse, and one who betrothed without shidduchim {preliminary negotiations before betrothal}, and one who nullified a {that is, his} get, and one who posted a legal notification {in front of witnesses} about a get {that it was given under duress}, and one who causes distress to an agent of Bet Din, one one upon whom the shamta {ban} of the rabbis for thirty days, and a groom who dwells in the house of his father-in-law. The Nehardeans say: Rav only lashed one who betrothed with intercourse, without shidduchim -- and some {versions?} say, even with shidduchim -- because of licentiousness.

There was a certain man who betrothed with a mat of myrtle {twigs}. They said to him: But there is not in it the value of a perutah? He said to them: Let her be betrothed to me with the for zuz which are in it.
She took it and was silent {and did not give it back to him}.
Rava said: This is silence which is after {rather than during} the giving of the money, and any silence after the giving of the money does not count as anything.
Rava said: From where do I say this? For they learnt {in a brayta}: If he said to her "take this sela as a pledge," and then turned around and said "become betrothed to me with it" -- if at the time of the giving of the money, she is betrothed. After the giving of the money, if she wishes, she is betrothed, but if she does not wish, she is not betrothed.

What is meant by "if she wishes" and what is meant by "if she does not wish?" If you say "if she wishes" means that she says "yes" while "if she does not wish" means that she says "no," we may deduce that in the resha,
{Kiddushin 13a}
where she said "no," she would still be betrothed -- but why? After all, she said "no." Rather, is it not that "if she wishes" means that she says "yes" while "if she does not wish" is that she is silent? And we derive from this that silence after {rather than during} the giving of the money is not considered anything.

They ask on this in Pum Nahara {a town near Nehardea} in the name of Rav Huna son of Rav Yehoshua: Is it really comparable? There, he gave it to her under the status of a pledge, such that she thought "if I cast it {back} to him, I will be responsible for it." Meanwhile here, he gave it to her with the status of {something for} betrothal. If it is so that she is not OK with it, let her cast it to him.
Rav Achai answered {this objection}: Do all women learn the laws? {such that they are aware of the distinction? perhaps even here she thought she would be responsible?}

Rav Acha bar Rav sent before Ravina {to find out the law}. He sent {back} to him: We have not heard this of Rav Huna son of Rav Yehoshua {and need not heed it}. You, who have heard it, should be concerned for it.

Therefore, to be divorced, she requires a get. And to enter {into marriage to this one}, she needs another betrothal, and the present betrothal is not sufficient.

Rif Kiddushin 6a {19b; 19a; 12a - b}

{Kiddushin 19b}
And if not, she is not betrothed. It is an allegory to one {=the first one} who says to a woman "behold you are betrothed to me from now, after 30 days," and another one comes and betroths her within those 30 days, that she is betrothed to the first one.

{Kiddushin 19a}
Rava cited Rav Nachman: A man may say to his minor daughter "go and accept your {money for your} betrothal," from that of Rabbi Yossi bar Yehuda. For Rabbi Yossi bar Yehuda said: The first moneys {for the Hebrew maidservant} are not given for betrothal, and if he leaves over of it the value of a perutah, it is a valid betrothal. So too here, there is no difference.

And Rav Nachman said: If one betroths with a loan which has upon it a pledge, she is betrothed. Does not Rabbi Yossi beRabbi Yehuda say that "the first moneys are not given for betrothal," and it is a loan and she herself is the pledge, and where he leaves over the value of a perutah, it is a valid betrothal. So too here, there is no difference.
*)

{Kiddushin 12a}
"With money -- Bet Shammai say 'a dinar or something worth a dinar', etc.":
They learnt {in a brayta}: Six silver maah in a dinar. A maah is 2 pondions. A pondion is 2 issars. An issar is 2 mesames. A mesames is 2 contriks . A contrik is 2 perutot.
Thus, it comes out that a perutah is 1/8th of an Italian issar. And a seorah is 1/192 of a Shashrang zuz, and this is the gold dinar of the Arabs. Thus, it comes out that a perutah, based on this measure, is 1/2 a chakah. For the gold dinar is 96 chakah.

Shmuel said: If he betrothed her with a date, even if a kur of dates cost a dinar, she is betrothed. For we worry that perhaps it is worth a perutah in Media.

But we learnt {in the Mishna}: For a perutah or the value of a perutah?

This is no question. There {in the Mishna} it is dealing with certain betrothal. Whereas here it is doubtful betrothal.

(* There was a certain man who betrothed with a bluish marble. Rav Chisda sat and assessed it, whether there was in it the value of a perutah or whether there was not in it the value of a perutah.

{Interjection:} Why did he do this? But Shmuel said that we worry!?
Rav Chisdah did not hold like Shmuel.

The mother of the bride said to Rav Chisda: At that time that he betrothed her, it was worth a perutah.
He said to her: You do not have the power to make her {=your daughter} forbidden on the later one {second groom}.

{Kiddushin 12b}
Is this not like Yehudit, the wife of Rabbi Chiyya. She had pain in childbirth. She {=Yehudit} said to him {Rabbi Chiyyah}: My mother told me "your father accepted on your behalf {money for} betrothal when you were young." {Therefore, you are forbidden to me. She said this because she was upset with her for making her pregnant and therefore having to go through the labor pains.}
He said to her: You {our gemara: your mother} are not believed to forbid yourself upon me.

The Sages said to Rav Chisda: But there are witnesses abroad that know that at that time, it was worth a perutah! However, now they are not before us.
He said: Is this not that of Rabbi Chanina? For Rabbi Chanina said: {Based on a rumor that} her witnesses are to the north, shall we forbid {her to a kohen}?
Abaye and Rava do not hold by this of Rav Chisda. They say: If they were lenient by a woman who was captured, would they be lenient by a married woman?

Remnants of that family remained in Sura, and the Sages kept away from them {and did not intermarry with them}.

Rif Kiddushin 5b {9b; 19b}

5b

{Kiddushin 9b}

It was stated {by Amoraim}: If he wrote it {the shtar for betrothal} lishmah but without her consent --
Rava and Ravina said: She is betrothed.
Rav Pappa and Rav Sharavia said: She is not betrothed.
And the halacha is like Rav Pappa and Rav Sharavia, from the fact that they object to Rava and Ravina from this which is taught {in the Mishna} "we only write shtar for betrothal with both of their consent." And even though they establish this as referring to documents of commitment.

(* And like Rav Gidel. For Rav Gidel cited Rav: "How much are you giving for your son?" "Such and such. How much are you giving to your daughter?" "Such and such." These are matters which are acquired with speech. *)

{Even so,} this is just a weak push off {shinuya}, and we do not rely upon it. [For Rav Ashi, who was] later {batra}, so establishes it in perek hanosei et haIsha {102b} as referring to actual shtar of betrothal, like Rav Pappa and Rav Sharavia. That is to say that the halacha is like them.

(* We learn later on in the gemara {Kiddushin 19b}:
The Sages learnt {in a brayta}: How so the precept of yiud {which is the marriage of the Hebrew maidservant to the owner or his son}? He says to her before two {witnesses}, "behold you are meyuedet to me"; "behold you are betrothed to me"; "behold you are dedicated to me" -- even at the end of the six {th year}, and even close to the setting of the sun, and he conducts himself to her in the manner of marriage and does not conduct with her the manner of servitude. Rabbi Yossi beRabbi Yehuda says: If there is enough time in the day such that he could have her perform the value of a perutah of work {and now he does not}, she is betrothed.

Rif Kiddushin 5a {9a-b}

5a

{Kiddushin 9a}

איבעיא להו הב אשקיאן שדי מהו
אמר רב סמא בר רקתא תגא דמלכא אי שדי לה אינה מקודשת
והלכתא אינה מקודשת:

It was a question to them: "Give"; "give to drink"; "send" {only one time}, what is the law?
Rav Sama bar Rikta, the crown of the king, said: If he sent to her, she is not betrothed.
And the halacha is that she is not betrothed.

אמר רבא אמר רב נחמן כתב לו על הנייר או על החרס אע"פ שאין בו שוה פרוטה בתך מקודשת לי בתך מאורסת לי בתך לי לאנתו בין על ידי אביה בין על ידי עצמה מקודשת מדעתו והוא שלא בגרה
כתב לה על הנייר או על החרס אע"פ שאין בו שוה פרוטה הרי את מקודשת לי הרי את מאורסת לי הרי את לי לאנתו בין על ידי אביה בין ע"י עצמה מקודשת מדעתה והוא שבגרה:

Rava cited Rav Nachman: If he wrote for him upon paper or a shard of clay, even though it was not worth a perutah, "your daughter is dedicated to me; your daughter is betrothed to me; your daughter is to me as a wife," whether via her father or herself but with her father's consent, she is betrothed. And this is where she had not matured.
If he wrote for her upon paper or a shard of clay, even though it was not worth a perutah, "behold you are dedicated to me; behold you are betrothed to me; behold you are to me as a wife," whether via herself or via her father with her consent, she is betrothed. And this is where she has matured.

{Kiddushin 9b}

שטר אירוסין שכתבו שלא לשמה אינה מקודשת
דאתקש הויה ליציאה דכתיב ויצאה והיתה
מה יציאה בעינן לשמה אף הויה בעינן לשמה:

A shtar of betrothal which they wrote not lishmah, she is not betrothed. For entering was connected to divorce. For it is written {Devarim 24:2}

ב וְיָצְאָה, מִבֵּיתוֹ; וְהָלְכָה, וְהָיְתָה לְאִישׁ-אַחֵר.

2 and she departeth out of his house, and goeth and becometh another man's wife,

Just as for going out, we require lishmah, so too becoming {betrothed} we require lishmah.

Rif Kiddushin 4b {8b - 9a}

4b

{Kiddushin 8b}

מנה אין כאן משכון אין כאן
והא דתניא קדשה במשכון מקודשת במשכון דאחרים וכדר' יצחק
דא"ר יצחק מנין לבעל חוב שקונה משכון
שנאמר ולך תהיה צדקה
אם אינו קונה צדקה מנין מכאן לבעל חוב שקונה משכון
בני רב הונא בר אבין זבין ההיא אמתא בפריטי ולא הוו בידייהו זוזי אותיבו נסכא עילווה לסוף אייקר אמתא אתו לקמיה דרב אמי א"ל פריטי אין כאן נסכא אין כאן

For the maneh is not here and the pledge is not here. And this that they learnt {in a brayta} that if he betrothed her with a pledge, she is betrothed, is with a pledge of others, and in accordance with R' Yitzchak. For R' Yitzchak said: From where that a creditor acquires a pledge? For it is stated {Devarim 24:13}

יג הָשֵׁב תָּשִׁיב לוֹ אֶת-הַעֲבוֹט כְּבוֹא הַשֶּׁמֶשׁ, וְשָׁכַב בְּשַׂלְמָתוֹ וּבֵרְכֶךָּ; וּלְךָ תִּהְיֶה צְדָקָה, לִפְנֵי ה אֱלֹהֶיךָ. {ס}

13 thou shalt surely restore to him the pledge when the sun goeth down, that he may sleep in his garment, and bless thee; and it shall be righteousness unto thee before the LORD thy God. {S}

If he did not acquire, why should it be counted as righteousness? From here that a creditor acquires the pledge.
The children of Rav Huna bar Avin bought a certain maidservant for perutot, and they did not have money in their hands. They gave some cast metal upon it {as a pledge}. In the end, the maidservant was worth more. They came before Rav Ami. He said to them: The perutot are not here and the cast metal is not here.

(תנו רבנן התקדשי לי במנה נטלתו וזרקתו לים או לאור או לכל דבר האבד אינה מקודשת והוא הדין אם השליכתו לפניו אינה מקודשת)

(* The Sages learnt {in a brayta}: Become betrothed to me for a maneh, and she took it and threw it into the sea, or to anywhere it will be lost, she is not betrothed. And the law is the same if she threw it before him, she is not betrothed.
*)

תנו רבנן התקדשי לי במנה תנם לאבא ולאביך אינה מקודשת (על מנת) שיקבלום לי מקודשת
התקדשי לי במנה תנם לפלוני אינה מקודשת (על מנת) שיקבלם לי מקודשת

The Sages learnt {in a brayta}: "Become betrothed to me for a maneh," {and she said} "give it to my father" or "to your father," she is not betrothed. (* on condition {=so that} *) "that they should accept them for me," she is betrothed.
"Become betrothed to me for a maneh," {and she said} "give it to Ploni," she is not betrothed. ("on condition" *) "that they should accept them for me," she is betrothed.

ת"ר התקדשי לי במנה תנם על גבי הסלע אינה מקודשת ואם היה סלע שלה מקודשת
בעי רב ביבי סלע של שניהם מהו
תיקו

The Sages learnt {in a brayta}: "Become betrothed to me for a maneh," {and she said} "Place it on the rock," she is not betrothed. And if the rock belonged to her, she is betrothed.

Rav Bibi inquired: If it was a rock belonging to both of them, what is the law?
The question stands.

התקדשי לי בככר תנהו לכלב אינה מקודשת ואם היה כלב שלה מקודשת
בעי רב מרי כלב הרץ אחריה מאי
תיקו

"Become betrothed to me for a loaf," {and she said} "give it to a dog," she is not betrothed. And if it was her dog, she is betrothed.
Rav Mari inquired: A dog which was chasing after her, what {is the law}?
The question stands.

וכל תיקו דקדושין צריכה גט דהוה ליה ספקא דאורייתא ולחומרא עבדינן:

And any teku {the question standing} by betrothal requires a get, for it is a doubt in a Biblical matter, such that we act stringently.

התקדשי לי בככר תנהו לעני אינה מקודשת ואפילו לעני הסמוך עליה
מאי טעמא דאמרה ליה כי היכי דמחייבנא ביה אנא הכי נמי מחייבת ביה את

"Become betrothed to me for a loaf," {and she said} "give it to a pauper," she is not betrothed. And even to a pauper who relies upon her {for food}.
What is the reason? For she is saying to him, "just as I am obligated to him {to give him food}, so too are you obligated to him."

{Kiddushin 9a}

ההוא גברא דהוה מזבין חומרי פתכייתא
אתיא ההיא איתתא אמרה ליה הב לי חד שוכא
אמר לה אי יהיבנא לך מקדשת לי אמרה ליה הב מיהבא
אמר רב חמא כל הב מיהבא ולא כלום הוא

There was a certain man who was selling buttons beaded on strings. A certain woman came and said to him "give me one string." He said to her "if I give it to you, will you become betrothed to me?" She said to him, "give it, indeed give it."
Rav Chama said: Any "give it, indeed give it" is not considered anything.

ההוא גברא דהוה קא מזיג חמרא
אתיא ההיא איתתא אמרה ליה אשקיאן
אמר לה אי יהיבנא לך מקדשת לי
אמרה ליה אשקיאן אשקויי
אמר רב חמא כל אשקיאן אשקויי לאו כלום היא

There was a certain man who was mixing {cups of} wine. A certain woman came and said to him "give me to drink." He said to her, "if I give it to you, will you become betrothed to me?" She said to him "Give me to drink, indeed give me to drink."
Rav Chama said: Any "give me to drink, indeed give me to drink" is not considered anything.

ההוא גברא דהוה שדי תמרי מדיקלא
אתיא ההיא איתתא אמרה ליה שדי לי תרתי
אמר לה אי שדינא לך מקדשת לי אמרה ליה שדי מישדא
אמר רב זביד כל שדי מישדא ולא כלום הוא

There was a certain man who was knocking down dates from a palm tree. A certain woman came and said to him "send me a date." He said to her, "if I send you one, will you become betrothed to me?" She said to him, "send it, indeed send it."
Rav Zevid said: Any ""send it, indeed send it" is not considered anything.

Rif Kiddushin 4a {8a}

4a

{Kiddushin 8a}

אמר רבי אלעזר התקדשי לי במנה ונתן לה דינר הרי זו מקודשת וישלים
מאי טעמא דכיון דאמר לה מנה ויהיב לה דינר כמאן דאמר לה ע"מ דמי
ואמר רב אסי א"ר אלעזר כל האומר ע"מ כאומר מעכשיו דמי
וכן הילכתא
והני מילי היכא דאמר לה מנה סתם אבל אם א"ל מנה זה והיה מונה והולך ורצה אחד מהן לחזור בו ואפילו בדינר האחרון הרשות בידו:

Rabbi Eleazar said: {If a man said} "Become betrothed to me with a maneh {=100 dinar} and he gave her a single dinar, she is betrothed, and then he pays her the remainder.
What is the reason? Since he said to her "a maneh" and gave her a dinar, he is like one who said to her "on condition." And Rav Assi cited Rabbi Eleazar: Whoever says "on condition" is like one who says "from now."
And so is the halacha.
And these words are where he said to her simply "maneh". But if he said to her "this maneh," and he is continuing to count it out {to her}, and one of them wishes to retract, even on the last dinar, the permission is in his hands {to do so}.

תוספתא
התקדשי לי במנה זו ונמצא מנה חסר דינר אחד או דינר נחושת אינה מקודשת
היה בו דינר רע יחליף
היה מונה ומשליך לתוך ידה ראשון ראשון יכולה היא שתחזור בה עד שעה שיגמור.
זה אומר במנה וזה אומר במאתים והלך זה לביתו וזה לביתו ואחר כך תבעו זה את זה וקידשו אם האיש תבע את האשה יעשו דברי האשה ואם האשה תבעה את האיש יעשו דברי האיש
וכן המוכר חפץ לחברו זה אומר במנה וזה אומר במאתים והלך זה לביתו וזה לביתו ואחר כך תבעו זה את זה אם הלוקח תבע את המוכר יעשו דברי המוכר ואם המוכר תבע את הלוקח יעשו דברי הלוקח

Tosefta:
"Become betrothed to me with this maneh" and it is found that it is a maneh missing a dinar, or that one of them is a copper dinar, she is not betrothed.
If there was a bad dinar, he switches it.
If he was counting out {100 dinar} and casting into her hand one at a time, she is able to retract until such time as he completes.
This one says "for a maneh {=100 dinar}" and this one says "for 200", and then one goes home and the other one goes home, and afterwards one seeks out the other and they become betrothed -- if the man sought out the woman, they do in accordance with the words of the woman. And if the woman sought out the man, they do in accordance with the words of the man.
And so too someone who sells an item to his friend. This one says "for a maneh {=100 dinar}" and this one says "for 200", and then one goes home and the other one goes home, and afterwards one seeks out the other -- if the purchaser sought out the seller, they act in accordance with the words of the seller. And if the seller sought out the purchaser, they act in accordance with the words of the purchaser.

{Kiddushin 8a}

אמר רבא אמר רב נחמן אמר לה התקדשי לי במנה והניח לה משכון עליהם אינה מקודשת

Rava cited Rav Nachman: If he said to her "become betrothed to me for a maneh," and he left her a pledge upon them {the 100 dinar}, she is not betrothed.

Rif Kiddushin 3b {7b}

3b

{Kiddushin 7b}

ההוא גברא דקדיש בשיראי
רבה אמר לא צריכי שומא ורב יוסף אמר צריכי שומא
אי אמר לה בכל דהו כולי עלמא לא [פליגי דלא] צריכי שומא
ואי אמר לה בחמשין ולא שוו חמשין הא לא שוו חמשין
כי פליגי דאמר לה בחמשין ושוו חמשין
רבה אמר לא צריכי שומא דהא שוו חמשין
ורב יוסף אמר צריכי שומא דכיון דאיתתא לא בקיאה בשומא לא סמכה דעתה
והלכתא שיראי לא צריכי שומא

There was a certain man who betrothed with silk. Rabba said this does not require appraisal {to determine its value}. And Rav Yosef said that this requires appraisal.
If he told her it was worth any amount {perhaps a tiny amount; or perhaps as Rashi -- whatever it is worth, for whatever its value, it is not less than a perutah}, the entire world does not [dispute that it does not] require appraisal. And if he told her it was worth fifty and it was not worth fifty, behold it is not worth 50 {and so it is not a valid betrothal}. Where do they argue? Where he told her it was worth 50 and it was indeed worth 50.
Rabba said it does not require appraisal, for behold it is worth 50. And Rav Yosef said that it requires appraisal, for since the woman is not an expert in appraisal, her mind does not rely.
And the halacha is that silk does not require

Rif Kiddushin 3a {7a}

3a

{Kiddushin 7a}

אמר רבא תן מנה לפלוני ואקדש אני לך מקודשת מדין ערב ערב לאו אף על גב דלא מטי הנאה לידיה קא משעבד נפשיה האי איתתא נמי אע"ג דלא מטי הנאה לידה קא מקניא נפשה

Rava said: {If the woman says} Give a maneh to Ploni and I will be betrothed to you, she is betrothed. From the law of guarantor. A guarantor, is it not the case that even though the benefit does not reach his hand, he subjugates himself {to be a guarantor} -- this woman as well, even though the benefit does not reach her hand, she gives herself over.

הא לך מנה והתקדשי לפלוני מקודשת מדין עבד כנעני עבד כנעני לאו אע"ג דלא חסר מידי קא קני נפשיה האי גברא נמי אע"ג דלא חסר מידי קא קני להך איתתא
ואמר רבא תן מנה לפלוני ואקדש אני לו מקודשת מדין שניהם מדין ערב ומדן עבד כנעני
בעי רבא הילך מנה ואקדש אני לך מהו
מר זוטרא משמיה דרב פפא אמר מקודשת והני מילי באדם חשוב דבההיא הנאה דקא מקבל מתנה מינה קא מקניא נפשה
(אמר רבא וכן לענין ממונא)א

{If a man says}: Take this maneh and be betrothed to Ploni, she is betrothed. From the law of the Canaanite servant. A Canaanite servant {who is freed by others paying money on his behalf}, is it not the case that even though he is not losing anything {since he does not pay the money}, he acquired himself? This man {Ploni} as well, even though he does not lose anything, he acquires this woman.
And Rava said: {If she said} Give a maneh to Ploni and I will betrothed to him {to Ploni}, she is betrothed, from the law of both of them -- from the law of guarantor and from the law of the Canaanite servant.
Rava inquired: {If she said} Take this maneh and I will be betrothed to you, what is the law?
Mar Zutra in the name of Rav Pappa said: She is betrothed. And these words are by an important man {adam chashuv}, for by the pleasure she gets from the fact that he accepted a gift from her, she transfers over herself.
(* Rava said: And so too in the matter of money {sales}. *)

Rif Kiddushin 2b {6b}

2b

{Kiddushin 6b}

אמר אביי המקדש במלוה אינה מקודשת בהנאת מלוה מקודשת ואסור לעשות כן מפני הערמת רבית

Abaye said: One who betroths with a loan, she is not betrothed. With the benefit of a loan, she is betrothed. Yet it is forbidden to do this, because of trickery of ribbit {taking interest}.

הנאת מלוה היכי דמיא כגון דמטא זימניה למגבא מינה וארוח לה זימנא ואמר לה בההיא הנאה דארווחנא ליך עד זמן פלוני מיקדשת לי
ואי קשיא לך היכי אלימא הנאת מלוה ממלוה גופה לא קשיא הנאת מלוה איתא ולהכי מתקדשת בה ומלוה גופה ליתא דתתקדיש בה דקיימא לן מלוה להוצאה ניתנה:

The benefit of a loan, how so? Such that the time to collect arrives and he extends for her the time and says to her, "with that benefit that I am benefiting you until such-and-such a time, you should be betrothed to me."
And if it is difficult to you -- how can the benefit of a loan be stronger than the loan itself, this is no question. The benefit of the loan exists, and therefore she can be betrothed with it. Meanwhile, the loan itself does not exist such that she could be betrothed with it, for we establish that a loan is given to be expended.

אמר רבא אמר רב נחמן המקדש במלוה שיש עליה משכון מקודשת
ואמר רבא המקדש במלוה ופרוטה דעתיה אפרוטה ומקדושת
ואמר רבא הילך מנה על מנת שתחזירהו לי במכר לא קנה ובאשה אינה מקודשת בפדיון הבן אין בנו פדוי בתרומה יצא ידי נתינה ואסור לעשות כן מפני שנראה ככהן המסייע בבית הגרנות
והאמר רבא מתנה על מנת להחזיר שמה מתנה אלא אמר רב אשי בכולהו קנה לבר מאשה לפי שאין אשה נקנית בחליפין
אמר ליה רב הונא מר בריה דרב נחוניא לרב אשי הכי אמרינן משמיה דרבא כותיך:

{19a}
Rava cited Rav Nachman: If one betrothed with a loan which has a surety on it, she is betrothed.
{46a}
And Rava said: If one betrothed with a loan and a perutah, his mind is on the perutah and she is betrothed.
{Kiddushin 6b}
And Rava said: Take this maneh {100 zuz} on condition that you return it to me, by a purchase he does not aquire and by a woman, she is not betrothed. By redemption of the son {pidyon haben}, his son is not redeemed. By terumah, he fulfills the requirement of giving, yet it is forbidden to do this, because it appears like the kohen assisting in the threshing floor.
But Rava said that a gift on condition it is returned is called a gift?!
Rather, Rav Ashi said: In all of them he acquires, except for by a woman, for a woman is not "acquired" via chalipin.
Rav Huna, Mar son of Rav Nechunia said to Rav Ashi: So do we say in the name of Rava, in accordance with your position.

Rif Kiddushin 2a {5b - 6a}

2a

{Kiddushin 5b}

ואם נתן הוא ואמרה היא חיישינן מדרבנן וצריכה גט

And if he gave and she said, we worry about it on a Rabbinic level and require a get.

אמר שמואל בקידושין נתן לה כסף או שוה כסף וא"ל הרי את מקודשת לי הרי את מאורסת לי הרי את לי לאנתו הרי זו מקודשת הריני אישך הריני בעליך הריני ארוסיך אין כאן בית מיחוש דכתיב כי יקח איש ולא שיקח את עצמו
וכן בגרושין הרי את משולחת הרי את מגורשת הרי את מותרת לכל אדם הרי זו מגורשת איני אישך איני ארוסיך איני בעליך אין כאן בית מיחוש דכתיב ושלחה ולא שישלח את עצמו

Shmuel said: By betrothal, he gives her the money or the item of equal value, and says to her, "behold you are dedicated to me"; "behold you are betrothed to me"; "behold you are to me as a wife," she is betrothed.
"Behold I am your husband"; "behold I am your baal {another expression for husband}"; "behold I am your {male} betrothed," there is no basis for worry, for it is written {Devarim 24:1}

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

{emphasis on isha} and not that he takes himself.
And so too by divorce. "Behold you are sent away"; "behold you are driven away"; "behold you are permitted to any man," she is divorced. "I am not your husband"; "I am not your betrothed"; "I am not your baal" -- there is no basis for concern. For it is written

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

and not that he sends himself out.

{Kiddushin 6a}

תנן התם במסכת מעשר שני היה מדבר עם האשה על עסקי גיטה וקדושיה ונתן לה גיטה וקדושיה ולא פירש רבי יוסי אומר דיו רבי יהודה אומר צריך לפרש
אמר רב הונא אמר שמואל הלכה כרבי יוסי והוא שעסוקין באותו ענין
(ר' אלעזר ב"ר שמעון אומר אע"פ שאין עסוקין באותו ענין מנא ידעינן מאי קאמר לה אמר (ליה) אביי מענין לענין באותו ענין)א

They learnt {in a Mishna} there in masechet maaser sheni: If he was speaking with the woman about matters pertaining to her get or her kiddushin, and then gave her her get or her kiddushin, and did not elaborate: Rabbi Yossi says this is sufficient. Rabbi Yehuda says that he needs to elaborate.
Rav Huna cited Shmuel: The halacha is like Rabbi Yossi, and this is where they were engaged in that topic matter.

(* Rabbi Eleazar beRabbi Shimon says: even if they were not engaged in that topic.
{And if they were not engaged in that topic and he gave her money,} how do we know what he is saying to her?
Abaye said: From one topic to another topic, within the overall general topic matter.
*)

Rif Kiddushin 1b {3b - 5b}

1b

{Kiddushin 3b}

מנינא דסיפא [למעוטי מאי]
למעוטי חליצה ס"ד אמינא תיתי בקל וחומר מיבמה ומה יבמה שאינה יוצאה בגט יוצאה בחליצה אשה שיוצאה בגט אינו דין שתצא בחליצה קמ"ל דלא
ואימא הכי נמי
אמר קרא וכתב לה ספר כריתות ספר כורתה ואין דבר אחר כורתה:

The count in the sefa to exclude what exactly? To exclude chalitzah. I would have thought to say that it comes out via a kal vachomer from yevama: If a yevama who does not go out via get goes out via chalitza, a {regular married} woman who goes out with a get, should she not certainly be able to go out via chalitza? Therefore it informs us that this is not so. And say that indeed it should be so? {The answer:} Scriptures states {Devarim 24:1}:

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

A sefer divorces her and something else does not divorce her.

בכסף מנא לן
אמר רב יהודה אמר רב אמר קרא ויצאה חנם אין כסף אין כסף לאדון זה אבל יש כסף לאדון אחר ומאן ניהו אב:
ותנא מייתי לה מהכא כי יקח איש אשה אין קיחה אלא בכסף וכן הוא אומר נתתי כסף השדה קח ממני:

Via money, how do we know?
Rav Yehudah cited Rav: The verse stated {by Amah Ivriyah, in Shemot 21:11}

יא וְאִם-שְׁלָשׁ-אֵלֶּה--לֹא יַעֲשֶׂה, לָהּ: וְיָצְאָה חִנָּם, אֵין כָּסֶף.

11 And if he do not these three unto her, then shall she go out for nothing, without money. {S}

"There is no money" for this master, but there is money for another master. And who is this? The father {of a minor daughter}.
And a tanna {relater or tannaitic statements} derived it from here {Devarim 24:1}:

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

There is no "taking" {kicha} except with money. And so it states {by the field of Ephron, in Bereishit 23:12}:

יג וַיְדַבֵּר אֶל-עֶפְרוֹן בְּאָזְנֵי עַם-הָאָרֶץ, לֵאמֹר, אַךְ אִם-אַתָּה לוּ, שְׁמָעֵנִי: נָתַתִּי כֶּסֶף הַשָּׂדֶה, קַח מִמֶּנִּי, וְאֶקְבְּרָה אֶת-מֵתִי, שָׁמָּה.

13 And he spoke unto Ephron in the hearing of the people of the land, saying: 'But if thou wilt, I pray thee, hear me: I will give the price of the field; take it of me, and I will bury my dead there.'

{Kiddushin 5a}

בשטר מנא לן
דכתיב ויצאה והיתה מקיש הויה ליציאה מה יציאה בשטר אף הויה בשטר

Via a shtar {legal deed}, how do we know?
For it is written {Devarim 24:3}

ב וְיָצְאָה, מִבֵּיתוֹ; וְהָלְכָה, וְהָיְתָה לְאִישׁ-אַחֵר.

2 and she departeth out of his house, and goeth and becometh another man's wife,

The becoming {another man's wife} is connected to the departing. Just as the departing was with a shtar, so is the becoming with a shtar.

Yerushalmi:

ירושלמי
הדא דתימא בשטר שאין בו שוה פרוטה אבל אם יש בו ש"פ כסף הוא:

This that you said was regarding a shtar which is not worth a peruta, but if it is worth a perutah, it falls under the category of money.

בביאה מנא לן
דכתיב ובעלה מלמד שנקנית בביאה:

With intercourse, how do we know? For it is written {Devarim 24:1}:

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her {lit. this can be read as "and has intercourse with her"} ,then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

This teaches that she is "acquired" with intercourse.

{Kiddushin 5b}

ת"ר כיצד בכסף
נתן לה כסף שהוא אחד משמונה באיסר האיטלקי או שוה כסף ואמר לה הרי את מקודשת לי הרי את מאורסת לי הרי את לי לאנתו הרי זו מקודשת
אבל היא שנתנה לו ואמרה לו הריני מקודשת לך הריני מאורסת לך הריני לך לאנתו אינה מקודשת וכן אם נתנה היא ואמר הוא לא הוו קדושין

The Sages learnt {in a brayta}: How so with money? He gives her the money, which is {in accordance with Bet Hillel} 1/8th of an Italian issar, or something worth that amount, and he says to her, "Behold you are dedicated {a language of betrothal} to me"; "behold you are betrothed to me"; "you are to me as a wife" -- this one is betrothed.
But if she gives him and says to him, "Behold I am dedicated to you"; "behold I am betrothed to you"; "behold I am to you as a wife," she is not betrothed.
And so too if she gives and he says, it is not {valid} betrothal.

Rif Kiddushin 1a {2a - 3a}

1a

{Kiddushin 2a}
Mishna:

האשה נקנית בשלש דרכים וקונה את עצמה בשתי דרכים
נקנית בכסף בשטר ובביאה
בכסף בית שמאי אומרים בדינר ובשוה דינר ובית הלל אומרים בפרוטה ובשוה פרוטה
וכמה היא פרוטה אחד משמונה באיסר האיטלקי
וקונה את עצמה בגט ובמיתת הבעל והיבמה נקנית בביאה וקונה את עצמה בחליצה ובמיתת היבם

A woman is "acquired" in three ways and "acquires" herself in two ways.
She is "acquired" with money, with a legal document, and with intercourse.
With money -- Bet Shammai say: with a dinar or something worth a dinar; and Bet Hillel say: with a perutah {a smaller amount} or something worth a perutah.
And how much is a perutah? 1/8th of an Italian issar.
And she "acquires" herself with a get or with the death of the husband.
And the yevama is "acquired" with intercourse {that is, yibbum} and "acquires" herself with chalitza or with the death of the levir.

{Kiddushin 2b}
Gemara:

וניתני האיש קונה
אי תנא האיש קונה הוה אמינא אפילו בעל כרחה תנא האשה נקנית מדעתה אין בעל כרחה לא

And let it instead teach "the man acquires"?
If it had taught "the man acquires," I would have thought that even against her will. It teaches "the woman is 'acquired,'" such that with her will yes, but against her will, no.

{Kiddushin 3a}

מניינא דרישא למעוטי מאי למעוטי חליפין
סלקא דעתך אמינא הואיל וגמירנא קיחה קיחה משדה עפרון מה שדה נקנה בחליפין אף אשה נמי מקניא בחליפין
קמשמע לן דלא
ואימא ה"נ
חליפין איתנהו בפחות משוה פרוטה ואשה בפחות משוה פרוטה לא מקניא נפשה

The count in the resha comes to exclude what, exactly? To exclude chalipin {a kinyan sudar}. It would have arisen in my mind to say that since we learn {a gezera shava of} kicha-kicha from the field of Ephron, then just as as a field is acquired with chalipin, so to a woman would give herself over in chalipin. Therefore it informs us that no. And say that it would indeed work? Chalipin taken effect {even} with less than the value of a perutah, and a woman would not give herself over for less than the value of a perutah.

Rif Gittin 51a {90b}

51a

{Gittin 90b}

והלכה והיתה לאיש אחר
הכתוב קראו אחר שאין זה בן זוגו של ראשון שזה הוציא רשעה מתוך ביתו וזה הכניס רשעה לתוך ביתו
זכה השני משלחה שנא' ושנאה האיש האחרון
לא זכה קוברתו שנאמר או כי ימות האיש האחרון
כדי הוא במיתה שזה הוציא רשעה מתוך ביתו וזה הכניס רשעה לתוך ביתו:

{Devarim 24:2}

ב וְיָצְאָה, מִבֵּיתוֹ; וְהָלְכָה, וְהָיְתָה לְאִישׁ-אַחֵר.

2 and she departeth out of his house, and goeth and becometh another man's wife,

Scriptures called him "another," for this one is not the match to the first one. For this one {=the first husbnad} sent out evil from his house and this one took in evil into his house.
If the second one merits, he will send her out, as it is stated {next verse}

ג וּשְׂנֵאָהּ, הָאִישׁ הָאַחֲרוֹן, וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ; אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן, אֲשֶׁר-לְקָחָהּ לוֹ לְאִשָּׁה.

3 and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;

If he does not merit, she will bury him, as it is stated {same pasuk}:

ג וּשְׂנֵאָהּ, הָאִישׁ הָאַחֲרוֹן, וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ; אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן, אֲשֶׁר-לְקָחָהּ לוֹ לְאִשָּׁה.

3 and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;

He is fitting for death, for this one sent out evil from his house, and this one took in evil into his house.

וגרסינן בפרק הבא על יבמתו אמר רבא אשה רעה מצוה לגרשה שנאמר גרש לץ ויצא מדון:

And we learn in perek Haba al Yevimto:
Rava said: An evil woman, it is a mitzvah to divorce her, as it is stated {Mishlei 22:10}

י גָּרֵשׁ לֵץ, וְיֵצֵא מָדוֹן; וְיִשְׁבֹּת, דִּין וְקָלוֹן.

10 Cast out the scorner, and contention will go out; yea, strife and shame will cease.

{with a pun on gareish and possibly yeitzei}

{Gittin 90b}

כי שנא שלח
אמר רב יהודה אם שנאת שלח
ורבי יוחנן אמר שנוי המשלח
ולא פליגי הא בזוג ראשון הא בזוג שני
דאמר ר"א כל המגרש את אשתו ראשונה אפילו מזבח מוריד עליו דמעות שנאמר וזאת שנית תעשו כסות דמעה את מזבח ה' [וגו'] ואמרתם על מה על כי ה' העיד בינך ובין אשת נעוריך

{Malachi 2:16}:

טז כִּי-שָׂנֵא שַׁלַּח, אָמַר ה אֱלֹהֵי יִשְׂרָאֵל, וְכִסָּה חָמָס עַל-לְבוּשׁוֹ, אָמַר יְהוָה צְבָאוֹת; וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם, וְלֹא תִבְגֹּדוּ. {פ}

16 For I hate putting away, saith the LORD, the God of Israel, and him that covereth his garment with violence, saith the LORD of hosts; therefore take heed to your spirit, that ye deal not treacherously. {P}

Rav Yehuda said: If you hate her, you should send her away.
And Rabbi Yochanan said: He that sends away is hated.
{And the gemara harmonizes:} And they do not argue. This is for the first match and this is for the second match. For Rabbi Eleazar said: Whoever divorces his first wife, even the altar sheds tears upon it, as is stated {Malachi 2:13-14}:

יג וְזֹאת, שֵׁנִית תַּעֲשׂוּ--כַּסּוֹת דִּמְעָה אֶת-מִזְבַּח ה, בְּכִי וַאֲנָקָה; מֵאֵין עוֹד, פְּנוֹת אֶל-הַמִּנְחָה, וְלָקַחַת רָצוֹן, מִיֶּדְכֶם.	13 And this further ye do: ye cover the altar of the LORD with tears, with weeping, and with sighing, insomuch that He regardeth not the offering any more, neither receiveth it with good will at your hand.
יד וַאֲמַרְתֶּם, עַל-מָה: עַל כִּי-יְהוָה הֵעִיד בֵּינְךָ וּבֵין אֵשֶׁת נְעוּרֶיךָ, אֲשֶׁר אַתָּה בָּגַדְתָּה בָּהּ, וְהִיא חֲבֶרְתְּךָ, וְאֵשֶׁת בְּרִיתֶךָ.	14 Yet ye say: 'Wherefore?' Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously, though she is thy companion, and the wife of thy covenant.

וגרסינן בפ' החולץ תניא ר' אליעזר בן יעקב אומר לא ישא אדם אשה ודעתו לגרשה שנאמר אל תחרוש על רעך וגו':

And we learn in perek HaCholetz:
They learnt {in a brayta}: Rabbi Eliezer ben Yaakov says: A man should not marry a woman with intent to divorce her, as is stated {and here it cites the same verse as before, Mishlei 3:29}:

כט אַל-תַּחֲרֹשׁ עַל-רֵעֲךָ רָעָה; וְהוּא-יוֹשֵׁב לָבֶטַח אִתָּךְ.

29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee.

תנו רבנן האוהב את אשתו כגופו והמכבדה יותר מגופו והמדריך בניו בדרך ישרה והמשיאן נשים סמוך לפרקן עליו הכתוב אומר וידעת כי שלום אהלך ופקדת נוך ולא תחטא:

The Sages learnt {in a brayta}: One who loves his wife like he loves himself, and who honors her more than himself, and who directs his sons in the straightforward path, and marries them off to women close to when they come of age, upon him the Scriptures states {Iyov 5:24}:

כד וְיָדַעְתָּ, כִּי-שָׁלוֹם אָהֳלֶךָ; וּפָקַדְתָּ נָוְךָ, וְלֹא תֶחֱטָא.

24 And thou shalt know that thy tent is in peace; and thou shalt visit thy habitation, and shalt miss nothing.

הדרן עלך פרק המגרש וסליקא לה מסכת גיטין
END PEREK AND END MASECHET

Rif Gittin 50b {89b-90b}

50b

{Gittin 89b}

ואמר רב אשי כל קלא דבתר נישואין לא חיישינן ליה
הא דבתר אירוסין חיישינן ליה
רב חביבא אמר אפילו לבתר אירוסין נמי לא חיישינן ליה
והילכתא לא חיישינן ליה:

And Rav Ashi said: Any report after marriage {nisuin}, we do not worry about it.
{The implication is} -- thus, after betrothal, we do worry about it.
Rav Chaviva said: Even after betrothal, we also do not worry about it.
And the halacha is that we do not worry about it.

א"ר ירמיה בר אבא שלחו מבי רב לשמואל ילמדנו רבינו יצא קול ובא אחר וקידשה קידושי מעליא מהו
שלח להו תצא והעמידו דבר על בוריו והודיעני מאי היא דאי מיגליא מילתא דקידושי קמא קידושי מעליא נינהו לא צריכה גט משני.
לא מצאו דבר על בוריו מהו
אמר רב הונא מגרש ראשון ונושא שני אבל מגרש שני ונושא ראשון לא
מ"ט אתי למימר מחזיר גרושתו מן האירוסין
רב שישא בריה דרב אידי אמר אף מגרש שני ונושא ראשון מ"ט אמרי עיינו רבנן בקידושיה וקידושי טעות הוו.

Rabbi Yirmeyah bar Abba said: They sent from the academy of Rav to Shmuel: Let our master teach us -- if a rumor went out {that a woman was betrothed} and then another man came and betrothed her with a fine betrothal, what is the law?
He sent to them: She should leave {her husband}, but {first} ascertain the facts and let me know what they are.
{To explain}: For if the matter is revealed that the first betrothal was a perfectly fine betrothal, she does not require a get from the second one.
If they did not {or were unable} to ascertain the facts, what is the law?
Rav Huna said: The first one divorces and the second could marry her, but for the second one to divorce and the first one to marry, no.
What is the reason? They will come to say that he was remarrying his divorcee from betrothal.
Rav Shisha son of Rav Iddi said: It is even so that the second one may divorce and the first one may marry.
What is the reason? They will say that the Sages looked into his betrothal and it was an erroneous betrothal.

יצא עליה קול מזה ומזה מהו
אמר רב פפא אף זו מגרש ראשון ונושא שני
אמימר אמר מותרת לשניהן
והלכתא מותרת לשניהן

ומדאמר רב פפא אף זו מגרש ראשון ונושא שני שמעינן דהך קמייתא נמי הכין היא ולאו כדקאמר רב שישא בריה דרב אידי

If a report went out about this one and that one {that she betrothed each of them}, what is the law?
Rav Pappa said: Even this one, the first one divorces and the second one may marry.
Amemar said: She is permitted to either of them {for them to marry}.
{Gittin 90a}
And the halacha is that she is permitted to either of them.

{Rif:} And from the fact that Rav Pappa said: Even in this case, the first one divorces and the second may marry, we deribe that that first one as well is such, and not as Rav Shisha son of Rav Iddi said.

Mishna:

בית שמאי אומרים לא יגרש אדם את אשתו אא"כ מצא בה ערות דבר שנאמר כי מצא בה ערות דבר
ובית הלל אומרים אפי' הקדיחה תבשילו שנאמר כי מצא בה ערות דבר
ר"ע אומר אפי' מצא אחרת נאה הימנה שנאמר והיה אם לא תמצא חן בעיניו:

BET SHAMMAI SAY: A MAN SHOULD NOT DIVORCE HIS WIFE UNLESS HE HAS FOUND HER GUILTY OF SOME UNSEEMLY CONDUCT, AS IT SAYS {Devarim 24:1}:

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

{with emphasis on ervat.}
BET HILLEL, HOWEVER, SAY [THAT HE MAY DIVORCE HER] EVEN IF SHE HAS MERELY SPOILT HIS FOOD, SINCE IT SAYS, {Devarim 24:1}:

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

{with emphasis on davar.}
RABBI SAYS, [HE MAY DIVORCE HER] EVEN IF HE FINDS ANOTHER WOMAN MORE BEAUTIFUL THAN SHE IS, AS IT SAYS, {Devarim 24:1}:

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

Gemara:

א"ל רב פפא לרבא לא מצא בה לא דבר ולא ערוה מהו
א"ל מדגלי רחמנא גבי אונס לא יוכל לשלחה כל ימיו [כל ימיו] בעמוד והחזיר קאי מכלל דהכא מאי דעבד עבד.
ש"מ דהיכא דלא מצא בה לא דבר ולא ערוה לכתחלה לא יגרש
א"ל רב משרשיא לרבא חישב בלבו לגרשה ויושבת תחתיו ומשמשתו מהו קרי עליה אל תחרוש על רעך רעה וגו'

Rav Pappa said to Rava: If he did not find in her a davar {as per Bet Hillel} nor erva {as per Bet Hillel and Bet Shammai, and yet he divorced her} what is the law {in accordance with Bet Hillel}?
He {=Rava} said to him: From the fact that the All-Merciful revealed by a raped woman {Devarim 22:19}

יט וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף, וְנָתְנוּ לַאֲבִי הַנַּעֲרָה--כִּי הוֹצִיא שֵׁם רָע, עַל בְּתוּלַת יִשְׂרָאֵל; וְלוֹ-תִהְיֶה לְאִשָּׁה, לֹא-יוּכַל לְשַׁלְּחָהּ כָּל-יָמָיו. {ס}

19 And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days. {S}

That [all his days] he stands to be required to take her back; we may then derive that here, what he did was done.
We derive from this that where he did not find in her either davar nor erva, ab initio he should not divorce.

Rav Mesharshia said to Rava: If he decided in his heart to divorce her, yet she is still living with him and waits upon him {ומשמשתו}, what? {The reply:} We apply to him the verse {Mishlei 3:29}:

כט אַל-תַּחֲרֹשׁ עַל-רֵעֲךָ רָעָה; וְהוּא-יוֹשֵׁב לָבֶטַח אִתָּךְ.

29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee.

תניא היה ר"מ אומר כשם שהדעות במאכל כך הדעות בנשים
יש לך אדם שזבוב נופל לתוך כוסו וזורקו ואינו שותהו וזו היא מדת פפוס בן יהודה שנועל דלת בפני אשתו ויוצא
ויש לך אדם שזבוב נופל לתוך כוסו וזורקו ושותהו זו היא מדת כל אדם שרואה את אשתו מדברת עם כל שכניה ועם קרוביה ומניחה
ויש לך אדם שזבוב נופל לתוך התמחוי מוצצו ואוכלו וזו היא מדת אדם רע שרואה את אשתו יוצאת וראשה פרוע ופרומה משני צדדיה ורוחצת עם בני אדם
עם בני אדם סלקא דעתך אלא במקום שבני אדם רוחצין
ואינו חושש
זו מצוה מן התורה לגרשה שנאמר
כי מצא בה ערות דבר
וכתיב ויצאה מביתו

They learnt {in a brayta}: Rabbi Meir would say: Just as there are different attitudes in consumption of food, so are there different attitudes towards women.
There is a man where, if a fly falls into his cup, he throws it out and does not drink it. And this is the trait of Papus son of Yehuda, who locked his wife indoors before leaving.
And there is a man where, if a fly falls in his cup, he throws it {the fly} out and then drinks it. This is the trait of any man who sees his wife speaking with all her neighbors and all her relatives and leaves her to do it.
And there is a man where, if a fly falls into the plate, he crushes it and eats it. And this is the trait of a bad man who sees his wife go out with her head uncovered {Rif leaves out: and spins cloth in the market},
{Gittin 90b}
and open on both sides {Rashi: that he underarms are exposed} and that she bathes with the men.
{Gemara interjects: } With the men, does it enter your mind? Rather, in a place where men bathe.
And he does not worry. This is a precept in the Torah to divorce her, for it is stated {Devarim 24:1}

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

and it is written

ב וְיָצְאָה, מִבֵּיתוֹ; וְהָלְכָה, וְהָיְתָה לְאִישׁ-אַחֵר.

2 and she departeth out of his house, and goeth and becometh another man's wife,

{J: it is unclear to me whether this citation is part of this past derasha of the beginning of the next derasha.}

Rif Gittin 50a {89a-b}

50a

{Gittin 89a}

א"ר שמואל בר יהודה אמר ר' אבא אמר רב הונא אמר רב לא שישמעו קול הברה אלא כדי שיאמרו פלוני מהיכן שמע מפלוני ופלוני מפלוני והלכו להן למדינת הים:

R' Shmuel bar Yehuda cited R' Abba who cited Rav Huna who cited Rav: It is not enough that they should have merely heard a rumour; it is requisite that they should inquire, Where did So-and-so learn this, and they should be told, He heard it from So-and-so who heard it from So-and-so, and they have gone abroad.

ההיא דנפק עלה קלא דאיקדשה לבר בי רב
אייתי רב חמא לאבוה
א"ל אימא לי איזי גופא דעובדא היכי הוה
אמר ליה על תנאי קדיש אדעתא דלא אזיל לבי חוזאי ואזל
אמר ליה כיון דבעידנא דהוה קלא לא הוה אמתלא לאו כל כמינך דמחזקת אמתלא

A certain woman was reported to have become engaged to a Rabbinical student. Rav Chama went to her father and said to him, "tell me the substance of the matter, how it was." He said to him: He betrothed her on condition, that he would not go to Bei Chozai, and he went there. He {=Rav Chama} said to him: Since at the time when the report was first spread there was no qualification, it is not in your power to add one now.

אמר רבא יצא לה שם מזנה בעיר אין חוששין לה
כתנאי אכלה בשוק גרגרה בשוק הניקה בנה בשוק על כולן אמר ר"מ תצא רבי עקיבא אומר משישאו ויתנו בה מוזרות בלבנה אמר לו רבי יוחנן בן נורי א"כ לא הנחת בת לאברהם אבינו שיושבת תחת בעלה והתורה אמרה כי מצא בה ערות דבר ולהלן הוא אומר על פי שנים עדים או על פי שלשה עדים יקום דבר מה להלן דבר ברור אף כאן דבר ברור:

Rava said: If there was a report about her in town that she had illicit intercourse, we are not concerned with this.
This is a matter of Tannaitic dispute. 'If she ate in the market, if she quaffed {as per Jastrow; Rashi: walked with outstretched neck} in the market, if she suckled in the market -- upon all of them Rabbi Meir says she must leave {her husband}. Rabbi Akiva says: {She must leave} as soon as gossips who spin in the moon begin to talk about her. Rabbi Yochanan ben Nuri said to him: If so, you will not leave our father Abraham a single daughter who can stay with her husband; and the Torah said {Devarim 24:1}

א כִּי-יִקַּח אִישׁ אִשָּׁה, וּבְעָלָהּ; וְהָיָה אִם-לֹא תִמְצָא-חֵן בְּעֵינָיו, כִּי-מָצָא בָהּ עֶרְוַת דָּבָר--וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ.

1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,

{and the word davar is there}
And elsewhere it states {Devarim 19:15}

טו לֹא-יָקוּם עֵד אֶחָד בְּאִישׁ, לְכָל-עָו‍ֹן וּלְכָל-חַטָּאת, בְּכָל-חֵטְא, אֲשֶׁר יֶחֱטָא: עַל-פִּי שְׁנֵי עֵדִים, אוֹ עַל-פִּי שְׁלֹשָׁה-עֵדִים--יָקוּם דָּבָר.

15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established.

{and the word davar is there}
Just as elsewhere the "matter" {davar} must be clear, so too here the "matter" must be clear.

ת"ר יצא עליה קול שהיא בעולה אין חוששין לה חלוצה אין חוששין לה שהיא נשואה אין חוששין לה ארוסה אין חוששין לה שנתקדשה בעיר אחרת אין חוששין לה שהיא ממזרת אין חוששין לה שהיא שפחה אין חוששין לה שהקדיש פלוני את נכסיו או שהפקיר את נכסיו אין חוששין לו:

The Sages learnt {in a brayta}: If there is a report that she is not a virgin, we pay it no heed; that she has undergone chalitza, we pay it no heed; that she is married {nisuin}, we pay it no heed; that she is betrothed, we pay it no heed; that she was betrothed in another city, we pay it no heed; that she is a bastard, we pay it no heed; that she is a {non-Jewish} maidservant, we pay it no heed; that Ploni consecrated his possessions, or that he declared his possessions ownerless, we pay it no heed.

{Gittin 89b}

ובלבד שלא יהא שם אמתלא:
אמר רבה בר רב הונא אמתלא שאמרו אפילו מכאן ועד י' ימים
ורב זביד אמר במקום אמתלא חוששין לאמתלא והאי דקתני ובלבד שלא יהא שם אמתלא מקום אמתלא קאמרינן
ומסתברא כוותיה דהא דרבה כבר דחאה רבי יוחנן לעילא:

"PROVIDED THE REPORT HAS NO QUALIFICATION":
Rabba bar Rav Huna said: The qualification about which they spoke is even "from now until 10 days."
And Rav Zevid: Where there is room {a possibility} for a qualification, we worry that there is a qualification. And this that the Mishna taught "PROVIDED THE REPORT HAS NO QUALIFICATION" means to say "provided the report has no room for a qualification."
And it is logical in accordance with him, for behold, this of Rabba, Rabbi Yochanan already pushed it off above.

א"ר אשי כל קלא דלא איתחזק בב"ד לאו קלא הוא

Rav Ashi said: Any report which was not confirmed in bet din {and found to have some substance} is not a report.