Shulchan Aruch, Even HaEzer Siman 38

Siman 38

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א הַמְקַדֵּשׁ עַל תְּנַאי, אִם נִתְקַיֵּם הַתְּנַאי, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת, בֵּין שֶׁיִּהְיֶה הַתְּנַאי מִן הָאִישׁ בֵּין שֶׁיִּהְיֶה מִן הָאִשָּׁה:

1 One who betroths conditionally, if the condition is fulfilled, she is betrothed. And if not, she is not betrothed, whether the condition was from the man or from the woman.

ב כָּל תְּנַאי צָרִיךְ לִהְיוֹת בּוֹ אַרְבַּע דְּבָרִים, וְאֵלּוּ הֵן: שֶׁיִּהְיֶה כָּפוּל, וְשֶׁיִּהְיֶה הֵן שֶׁלּוֹ קֹדֶם לְלָאו, וְשֶׁיִּהְיֶה הַתְּנַאי קֹדֶם לַמַּעֲשֶׂה, וְשֶׁיִּהְיֶה הַתְּנַאי דָּבָר שֶׁאֶפְשָׁר לְקַיְּמוֹ. וְאִם חָסֵר הַתְּנַאי אֶחָד מֵהֶם, הֲרֵי הַתְּנַאי בָּטֵל, כְאִלּוּ אֵין שָׁם תְּנַאי כְּלָל, אֶלָּא תִּהְיֶה מְקֻדֶּשֶׁת מִיָּד, כְּאִלּוּ לֹא הִתְנָה כְּלָל. הִזְכִּיר לָאו קֹדֶם לְהֵן וְחָזַר וְהִזְכִּיר הַלָּאו אַחַר הֵן, הָוֵי תְּנַאי כְּאִלּוּ הִזְכִּיר הֵן קֹדֶם לְלָאו (הָרַ"ן פֶּרֶק מִי שֶׁאֲחָזוֹ):

2 Any condition needs to include four components, as follows: It must be two-sided, its "yes" has to precede its "no," the condition must precede the action, and the condition has to be something that is possible to fulfill. And if the condition is missing any of them, the condition is thereby nullified, as if there was no condition there at all; instead, she becomes betrothed immediately, as if he had not specified a condition at all. If he mentioned the "no" before the "yes" and went back and mentioned the "no" after the "yes," it is a [valid] condition, as if he had mentioned the "yes" before the "no" (the Ra"n on Chapter "One who Grabbed").

ג כָּל הָאוֹמֵר: "מֵעַכְשָׁו", אוֹ "עַל מְנָת", אֵינוֹ צָרִיךְ לִכְפֹּל תְּנָאוֹ וְלֹא לְהַקְדִּים תְּנַאי לְמַעֲשֶׂה, אֲבָל צָרִיךְ לְהַתְנוֹת בְּדָבָר שֶׁאֶפְשָׁר לְקַיְּמוֹ. יֵשׁ חוֹלְקִים וְאוֹמְרִים דַּאֲפִלּוּ בְּאוֹמֵר: "מֵעַכְשָׁו", אוֹ "עַל מְנָת", צָרִיךְ לִהְיוֹת בַּתְּנַאי כָּל הָאַרְבָּעָה דְּבָרִים. הַגָּה: וְיֵשׁ אוֹמְרִים דַּאֲפִלּוּ לֹא פֵּרַשׁ כָּל דִּינֵי תְּנַאי, רַק אָמַר סְתָם שֶׁמַּתְנֶה כִּתְנַאי בְּנֵי גָּד וּבְנֵי רְאוּבֵן, הָוֵי תְּנַאי גָּמוּר (הַגָּהוֹת מַיְמוֹנִי פֶּרֶק ו'):

3 Anyone who says "from now" or "on condition" does not need to make his condition two-fold or to make the condition precede the action, but he needs to make the condition on something that is possible to fulfill. There are those who disagree and say that even one who says "from now" or "on condition" needs all four aspects in the condition. Rema: And there are those who say that even if he did not specify all of the rules of the condition, but just simply said that he is making a condition like the condition of the children of Gad and the children of Reuvein, it is a complete condition (Hagahot Maymoni, Chapter 6).

ד יֵשׁ אוֹמְרִים דְּלָא בָּעֵי שֶׁיִּהְיֶה בַּתְּנַאי אַרְבָּעָה דְּבָרִים אֵלּוּ אֶלָּא בְּמָקוֹם דְּאָתֵי מִנַּיְהוּ חֻמְרָא, וְלָא הֵיכָא דְּאָתֵי מִנַּיְהוּ קֻלָּא. הַגָּה: וְיֵשׁ אוֹמְרִים עוֹד, דְּאַף עַל גַּב דְּאִכָּא כָּל הָנֵי אַרְבָּעָה דְּבָרִים, בָּעִינָן גַּם כֵּן שֶׁיִּהְיֶה הַתְּנַאי בְּדָבָר אֶחָד וְהַמַּעֲשֶׂה בְּדָבָר אַחֵר, אֲבָל אִם הַכֹּל הוּא בְּדָבָר אֶחָד, אֵינוֹ תְּנַאי (הָרֹא"שׁ וְהַטּוּר). וְיֵשׁ לָחוּשׁ לִדְבָרָיו לְחֻמְרָא. הִתְנָה עִמָּהּ שֶׁתֹּאכַל חֲזִיר אוֹ שְׁאָר אִסוּר דְּאוֹרָיְתָא, מִקְּרֵי אֶפְשָׁר לְקַיְּמוֹ (טוּר). אֲבָל הִתְנָה עִמָּהּ שֶׁתִּבָּעֵל לְאָסוּר לָהּ, מִקְּרֵי אִי אֶפְשָׁר לְקַיְּמוֹ, שֶׁאַחֵר לֹא יִתְרַצֶּה לָהּ (שָׁם). אֲבָל אִם הִתְנָה עִמָּהּ שֶׁפְּלוֹנִי יִתֵּן לוֹ חֲצֵרוֹ, אוֹ יַשִּׂיא בִּתּוֹ לִבְנוֹ, מִקְּרֵי אֶפְשָׁר לְקַיְּמוֹ, דַּהֲרֵי תּוּכַל לִתֵּן לִפְלוֹנִי מָמוֹן הַרְבֵּה עַד שֶׁיִּתְרַצֶּה לַדָּבָר (גַּם זֶה שָׁם). וְעַיֵּן לְקַמָּן סִימָן קמ"ג סָעִיף י"ב:

4 Some say the condition only needs these four things when a stringency comes out of them and not when a leniency comes out of them. Rema: And some say further, that even though there are these four things, we also require that the condition is in on matter and the action on another, but if everything is in one matter, it's not a condition (the Rosh and Tur). And you should be concerned about his words as a stringency. If he stipulated with her that she eats pig or another prohibition in the Torah, it's called "possible to fulfill it" (Tur). But if he stipulated with her that she cohabit with someone forbidden to her, that's called "impossible to fulfill" since the other person won't want her (ibid). But if he stipulated with her that so-and-so will give him his courtyard, or marry his daughter to his son, that's called "possible to fulfill" since she can give a lot of money to so-and-so until he wants the matter (this too ibid). And see later on Siman 143:12.

ה הִתְנָה בִּשְׁעַת הַקִּידוּשִׁין שֶׁלֹּא יְהֵא לָהּ שְׁאֵר וּכְסוּת, תְּנָאוֹ קַיָּם, וְאֵינוֹ מִתְחַיֵּב לָהּ בָּהֶם. אֲבָל אִם הִתְנָה שֶׁלֹּא יִתְחַיֵּב בְּעוֹנָה, תְּנָאוֹ בָּטֵל וְחַיָּב בָּהּ. הַגָּה: דְּכָל הַמַּתְנֶה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה, וְאֵינוֹ מָמוֹן, תְּנָאוֹ בָּטֵל (דַּעַת עַצְמוֹ). וְיֵשׁ אוֹמְרִים דְּכָל מַה דְּתָקוּן רַבָּנָן הָוֵי כְּמוֹ שֶׁכָּתוּב בַּתּוֹרָה (הַגָּהַת מָרְדְּכַי רֵישׁ הַכּוֹתֵב):

5 If he stipulated with her at the time of the marriage that she will not have food and clothing, his condition is established and he's not obligated in them to her. But if aahe stipulated that he won't be obligated in "time" (marital relations), his condition is void and he's obligated in it. Rema: Since anyone who stipulates against that which is written in the Torah, and it's not monetary, his condition is void (Rama's own opinion). And some say that anything the Rabbis decreed is as if it was written in the Torah (the note of the Mordechai).

ו נָתַן לָהּ פְּרוּטָה וְאָמַר לָהּ: הִתְקַדְּשִׁי לִי בְּזֶה עַל מְנָת שֶׁאֶתֵּן לִיךְ מָנֶה, כְּשֶׁיִּתְקַיֵּם הַתְּנַאי יָחוּלוּ הַקִּדּוּשִׁין לְמַפְרֵעַ, אַף עַל פִּי שֶׁלֹּא אָמַר: "מֵעַכְשָׁו", שֶׁכָּל הָאוֹמֵר: "עַל מְנָת", כְּאוֹמֵר: "מֵעַכְשָׁו", דָּמֵי. וְאִם קִבְּלָה קִדּוּשִׁין מֵאַחֵר קֹדֶם שֶׁיִּתְקַיֵּם הַתְּנַאי, וְאַחַר כָּךְ נִתְקַיֵּם הַתְּנַאי, אֵין קִדּוּשֵׁי הַשֵּׁנִי כִּלוּם. וְאִם אָמַר לָהּ: עַל מְנָת שֶׁאֶתֵּן לִיךְ מָנֶה תּוֹךְ שְׁלֹשִׁים יוֹם, אִם נָתַן לָהּ תּוֹךְ שִׁלֹשִׁים יוֹם, הֲווֹ קִדּוּשִׁין לְמַפְרֵעַ; וְאִם לֹא נָתַן תּוֹךְ שְׁלֹשִׁים יוֹם, אֵינָהּ מְקֻדֶּשֶׁת, וְאִם קִבְּלָה קִדּוּשִׁין מֵאַחֵר תּוֹךְ שְׁלֹשִׁים יוֹם, מְקֻדֶּשֶׁת וְאֵינָהּ מְקֻדֶּשֶׁת עַד שְׁלֹשִׁים יוֹם, וְכִי שָׁלְמוּ שְׁלֹשִׁים יוֹם, אִם לֹא קִיֵּם רִאשׁוֹן תְּנָאוֹ, פָּקְעוּ קִדּוּשֵׁי קַמָּא וְגָמְרוּ קִדּוּשֵׁי בָּתְרָא וְאֵינָהּ צְרִיכָה גֵּט מֵרִאשׁוֹן. וְאִם קִיֵּם רִאשׁוֹן תְּנָאוֹ, אֵינָהּ צְרִיכָה גֵּט מִשֵּׁנִי:

6 If a he gave her a perutah and said, "Become betrothed to me through this on the condition that I will give you a manah," the betrothal takes effect retroactively when he fulfills the condition, even though he did not say, "from now." Anyone who says, "on the condition" is considered to have said, "from now." If she accepted betrothal from someone else before he fulfilled his condition, and then the condition was fulfilled, the second betrothal is worthless. If he said, "on the condition that I will give you a manah during the next 30 days," the betrothal takes effect retroactively if he gave it to her during the 30 days. If he did not give it to her during the 30 days, she is not betrothed. If she accepted betrothal from another during the 30 days, she is partially betrothed to him during the 30 days. After the 30 days passed, if the first man did not fulfill his condition, his betrothal is removed and the second betrothal is finalized, and she does not need a writ of divorce from the first. If the first man did fulfill his condition she does not need a writ of divorce from the second.

ז לֹא אָמַר לָהּ: עַל מְנָת, אֶלָּא אָמַר: אִם אֶתֵּן לִיךְ מָנֶה תּוֹךְ שְׁלֹשִׁים יוֹם תְּהֵא מְקֻדֶּשֶׁת לִי בִּפְרוּטָה זוֹ, אֵין הַקִּדּוּשִׁין חָלִים אֶלָּא מִשָּׁעָה שֶׁנְּתָנוֹ לָהּ. לְפִיכָךְ, אִם קִדְּשָׁהּ אַחֵר קֹדֶם שֶׁיִּתְקַיֵּם הַתְּנַאי, מְקֻדֶּשֶׁת לַשֵּׁנִי. וְעַיֵּן לְקַמָּן סוֹף סָעִיף ט', בְּסָמוּךְ:

7 If he didn't say to her "on condition that..." but said "If I give you a maneh (quantity of money) within thirty days, you will be mekudeshet (betrothed) to me with this pruta (small quantity of money)" The kiddushin (betrothal) is valid from the moment that he gives it to her. Therefore, if another is mekadesh (betroths) her before the stipulation is fulfilled, then she is mekudeshet to the second. --Italics: see below the end of the upcoming subsection 9, [located] close.

ח הָאוֹמֵר לְאִשָּׁה: הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁיִּרְצֶה אָבִי, רָצָה הָאָב, מְקֻדֶּשֶׁת; לֹא רָצָה, אוֹ שֶׁשָּׁתַק אוֹ שֶׁמֵּת קֹדֶם שֶׁיִּשְׁמַע הַדָּבָר, אֵינָהּ מְקֻדֶּשֶׁת:

8 One who says to a woman: "You are mekudeshet (betrothed) to me on condition that my father desires [it]," if the father desires [it], she is mekudeshet. If he does not desire, or he stayed silent, or he died before he heard the word [of this stipulation], she is not mekudeshet.

ט עַל מְנָת שֶׁלֹּא יִמְחֶה אָבִי, וְשָׁמַע וּמִחָה, אֵינָהּ מְקֻדֶּשֶׁת; לֹא מִחָה, אוֹ שֶׁמֵּת, הֲרֵי זוֹ מְקֻדֶּשֶׁת. וְעַיֵּן בְּסָמוּךְ סוֹף סָעִיף י'. מֵת הַבֵּן וְאַחַר כָּךְ שָׁמַע הָאָב, מְלַמְּדִין אֶת הָאָב שֶׁיֹּאמַר: אֵינִי רוֹצֶה, כְּדֵי שֶׁלֹּא יִהְיוּ קִידוּשִׁין וְלֹא תִּפֹּל לִפְנֵי הַיָּבָם. וְיֵשׁ אוֹמְרִים, דְּאוֹמֵר: עַל מְנָת שֶׁיִּרְצֶה, דִּינוֹ כְּאוֹמֵר: עַל מְנָת שֶׁלֹּא יִמְחֶה. וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁדִּינוֹ כְּאוֹמֵר: עַל מְנָת שֶׁיִּשְׁתֹּק:

9 [I will betroth you] on the condition that my father does not object, and when he hears he does object, she is not betrothed. If he did not object, or he died, she is betrothed. Rema: See the end of (Shulchan Arukh, Even HaEzer 38:10). If the son died before the father heard, we instruct the father to say, "I do not want it," so that there will be no betrothal and she will not need to perform a levirate marriage. Some authorities say that one who says, "on the condition that he want it" is judged identically to saying, "on the condition that he does not object." Other authorities say that is is judged as one who says, "on the condition that he is silent."

י אָמַר: עַל מְנָת שֶׁיֹּאמַר הֵן, אַף עַל פִּי שֶׁאָמַר בִּתְחִלָּה: אֵינִי רוֹצֶה, כָּל שֶׁחָזַר וְאָמַר: הֵן, נִתְקַיֵּם הַתְּנַאי. וְלָכֵן לְעוֹלָם הָוֵי סָפֵק, עַד שֶׁיָּמוּת הָאָב. וְהָאוֹמֵר: עַל מְנָת שֶׁיִּשְׁתֹּק, אִם שָׁתַק בִּשְׁעַת שְׁמִיעָה, מְקֻדֶּשֶׁת, אַף עַל פִּי שֶׁחָזַר וּמִחָה. הַגָּה: מִיהוּ, אִם לֹא הָיָה בְּבֵיתוֹ כְּשֶׁשָּׁמַע, וּכְשֶׁבָּא לְבֵיתוֹ מִחָה, הָוֵי מְחָאָה, דְּמַה שֶּׁשָּׁתַק בִּתְחִילָה מִשּׁוּם שֶׁלֹּא הָיָה בְּבֵיתוֹ (כָּךְ מַשְׁמַע לְרִיבָ"שׁ סִימָן י"ד וְקצ"ג). וְאִם מִחָה בִּשְׁעַת שְׁמִיעָה, אֲפִלּוּ חָזַר וְנִתְרַצָּה, אֵינָהּ מְקֻדֶּשֶׁת. מֵת הָאָב עַד שֶׁלֹּא שָׁמַע, מְקֻדֶּשֶׁת. וְהָאוֹמֵר: עַל מְנָת שֶׁלֹּא יִמְחֶה, כָּל זְמַן שֶׁמִּחָה נִתְבַּטֵּל הַתְּנַאי, אֲפִלּוּ נִתְרַצָּה בִּשְׁעַת שְׁמִיעָה. וְיֵשׁ אוֹמְרִים, דְּאִם אָמַר: "הֵן" פַּעַם אַחַת, שׁוּב אֵינוֹ יָכוֹל לִמְחוֹת (טוּר):

10 If he said, "on the condition that he says 'yes'," even if he first said, "I do not want it" but he then said, "yes", the condition has been fulfilled. It is therefore always in doubt until the father dies. One who says, "on the condition that he is silent" - if he is silent at the time that he hears about it, she is betrothed, even though he later objected. Rema: Nevertheless, if he was not in his home when he heard, and when he cam home he objected, it is considered an objection, and his initial silence was due to his not being home. If he did object when he heard and later acquiesced, she is not betrothed. If the father died before he heard she is betrothed. One who says, "on the condition that he does not object," any time the father objects the condition is rendered unfulfilled, even if he was willing when he heard. Some authorities say that if he said, "yes" one time, he may not then object later.

יא מֵת הַבֵּן, מְלַמְּדִין אֶת הָאָב שֶׁיִּמְחֶה, כְּדֵי שֶׁלֹּא תִּזָּקֵק לְיָבָם:

11 If the son died, they instruct the father to object, so that she will not be required for the yavam.

יב אָמַר לָהּ: הִתְקַדְּשִׁי בִּפְרוּטָה עַל מְנָת שֶׁאֶעֱשֶׂה עִמָּךְ כְּפוֹעֵל אוֹ אֲדַבֵּר עָלַיִךְ לַשִּׁלְטוֹן, אִם יֵשׁ עֵדִים שֶׁעָשָׂה עִמָּהּ כְּפוֹעֵל אוֹ דִּבֵּר עָלֶיהָ לַשִּׁלְטוֹן, מְקֻדֶּשֶׁת בְּוַדַּאי; וְאִם אֵין עֵדִים, מְקֻדֶּשֶׁת מִסָפֵק:

12 If he said to her, "become betrothed to me with this perutah on the condition that I will work for you as a laborer, or that I will speak to a government official on your behalf," if there are witnesses that attest that he did work as a laborer for her or he did speak to the government official on her behalf, she is certainly betrothed. If there are no witnesses, she is doubtfully betrothed.

יג לֹא נָתַן לָהּ כְּלוּם, וְאָמַר לָהּ: הִתְקַדְּשִׁי לִי בִּשְׂכַר שֶׁאֶעֱשֶׂה עִמָּךְ כְּפוֹעֵל אוֹ שֶׁאֲדַבֵּר עָלַיִךְ לַשִּׁלְטוֹן, אֵינָהּ מְקֻדֶּשֶׁת, שֶׁיֶּשְׁנָהּ לִשְׂכִירוּת מִתְּחִלָּה וְעַד סוֹף וַהֲוָה לֵהּ מְקַדֵּשׁ בְּמִלְוֶה:

13 If he gave her nothing and said, "become betrothed to me with the wages [that you would give me] for working for you as a laborer or speaking to the government official on your behalf," she is not betrothed, because wages are considered to accrue throughout the period of labor, and it is like using a loan for betrothal.

יד עַל מְנָת שֶׁיֵּשׁ לִי מָנֶה, אִם יָדוּעַ בְּעֵדִים שֶׁיֵּשׁ לוֹ מָנֶה, מְקֻדֶּשֶׁת בְּוַדַּאי; וְאִם אֵין יָדוּעַ, מְקֻדֶּשֶׁת מִסָפֵק, אֲפִלּוּ הוּא אוֹמֵר: אֵין בְּיָדִי:

14 "On the condition that I have a manah," if it is known with witnesses that he has a manah, she is certainly married. If it is not known she is considered doubtfully betrothed, even if he says, "I don't have it."

טו עַל מְנָת שֶׁיֵּשׁ לִי מָנֶה בְּיַד פְּלוֹנִי, אִם יָדוּעַ בֵּעֵדִים שֶׁיֵּשׁ לוֹ מָנֶה בְּיַד פְּלוֹנִי, מְקֻדֶּשֶׁת בְּוַדַּאי; וְאִם אֵין יָדוּעַ, מְקֻדֶּשֶׁת מִסָפֵק, אֲפִלּוּ אוֹמֵר אוֹתוֹ פְּלוֹנִי: אֵין לוֹ בְּיָדִי:

15 "On the condition that such-and such has a manah that belongs to me." If it is known with witnesses that such-and-such does possess his manah, she is certainly betrothed. If it is not known she is doubtfully betrothed, even if such-and-such say, "I don't have it."

טז עַל מְנָת שֶׁיֹּאמַר פְּלוֹנִי שֶׁיֵּשׁ לִי מָנֶה בְּיָדוֹ, אָמַר: יֵשׁ לוֹ בְּיָדִי, מְקֻדֶּשֶׁת; לֹא אָמַר: יֵשׁ לוֹ בְּיָדִי, אֵינָהּ מְקֻדֶּשֶׁת:

16 On condition that so and so will say that I have a Maneh in his possession, if he said he has in my possession she is engaged, if he did not say he has in my possession she is not engaged.

יז עַל מְנָת שֶׁיֵּשׁ לִי מָנֶה בְּמָקוֹם פְּלוֹנִי, אִם יֵשׁ לוֹ בְּאוֹתוֹ מָקוֹם, הֲרֵי זוֹ מְקֻדֶּשֶׁת; וְאִם אֵין לוֹ בְּאוֹתוֹ מָקוֹם שֶׁאָמַר, הֲרֵי זוֹ מְקֻדֶּשֶׁת מִסָפֵק, שֶׁמָּא יֵשׁ לוֹ בְּאוֹתוֹ מָקוֹם וְהוּא מִתְכַּוֵּן לְקַלְקְלָהּ:

17 "On the condition that I have a manah in such-and-such place." If he has it in that place she is betrothed. If he does not have it in the place that he said she is doubtfully betrothed, [for we say] perhaps he does have it in that place and he intends to do her harm.

יח עַל מְנָת שֶׁאַרְאֵךְ מָנֶה, אֵינָהּ מְקֻדֶּשֶׁת עַד שֶׁיַּרְאֶנָּה מָנֶה שֶׁלּוֹ. וַאֲפִלּוּ הֶרְאָה לָהּ מָנֶה שֶׁיֵּשׁ לוֹ בְּעִסְקָא מֵאֲחֵרִים, אֵינָהּ מְקֻדֶּשֶׁת. הַגָּה: וְיֵשׁ אוֹמְרִים דַּאֲפִלּוּ הִגִּיעַ מֵחֶלְקוֹ מִן הָרֶוַח מָנֶה, אֵינָהּ מְקֻדֶּשֶׁת, מֵאַחַר שֶׁעֲדַיִן לֹא חִלְּקוּ (רַ"ן פֶּרֶק הָאוֹמֵר). הֶרְאָה לָהּ מָנֶה מִשֶּׁלּוֹ, וְהִיא מְשֻׁעְבֶּדֶת לְבַעַל חוֹב, מְקֻדֶּשֶׁת (ר"י בְּשֵׁם הָרַמָ"ה). לֹא הָיָה לוֹ בִּשְׁעַת קִדּוּשִׁין, וְהִרְוִיחַ אַחַר כָּךְ וְהֶרְאָה לָהּ, יֵשׁ אוֹמְרִים דִּמְקֻדֶּשֶׁת (טוּר). אֲבָל בְּאוֹמֵר לָהּ: עַל מְנָת שֶׁיֵּשׁ לִי, לְכֻלֵּי עָלְמָא בִּכְהַאי גַּוְנָא אֵינָהּ מְקֻדֶּשֶׁת (סְבָרַת הָרַב), וְלָא חַיְשִׁינָן דִּילְמָא מַרְאֶה לָהּ בָּתַר הָכִי לְמֶהֱוֵי סְפֵק קִדּוּשִׁין (טוּר). אָמַר לָהּ: עַל מְנָת לְהָבִיא לָהּ מָאתַיִם זוּז, דִּינוֹ כְּמוֹ בְּעַל מְנָת שֶׁאַרְאֵךְ מָנֶה, וְצָרִיךְ לִהְיוֹת מִשֶּׁלּוֹ (הָרַשְׁבָּ"א בִּתְשׁוּבָה, הוּבְאָה בְּבֵית יוֹסֵף):

18 "[You are betrothed to me] on condition that I show you a maneh." She is not betrothed until he shows her his maneh. And even if he shows her his maneh that he has in business with others, she is not betrothed. Rema: And some say that even if his portion of the profits [from the business with others] totals a maneh, she is not betrothed, since they have not yet split [the profits] (Ran Ch. HaOmer). If he showed her his own maneh, but it [ maneh ] is mortgaged to a creditor, she is betrothed (Ri in the name of the Ramah). If he did not have it at the time of the betrothal, but made it [the maneh ] afterwards and showed it to her, some say she is betrothed (Tur). But if he says to her, "[You are betrothed to me] on condition that I have it," everyone agrees in this case that she is not betrothed (Svarat HaRav) and we do not suspect that maybe if he shows it to her afterwards, the betrothal will be in doubt (Tur). If he said to her [that she would be betrothed to him] on condition that he brought her two hundred zuz [a coin worth 1/100 th of a maneh [200 zuz = 2 maneh ]], the law is like one who made the condition that he would show her a maneh, and [the 200 zuz ] need to be his (Rashba in a response brought by the Beit Yoseif).

יט עַל מְנָת שֶׁיֵּשׁ לִי בֵּית כּוֹר עָפָר, אִם יֵשׁ עֵדִים שֶׁיֵּשׁ לוֹ, הֲרֵי זוֹ מְקֻדֶּשֶׁת; וְאִם לָאו, הֲרֵי זוֹ מְקֻדֶּשֶׁת מִסָפֵק, שֶׁמָּא יֵשׁ לוֹ, וְהוּא אוֹמֵר: אֵין לִי, כְּדֵי לְקַלְקְלָהּ:

19 "On the condition that I have a beit kur of unplanted land." If witnesses attest that he has it, she is certainly betrothed. If not, she is doubtfully betrothed, [because we say] perhaps he has it and he said that he did not in order to damage her.

כ הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי בָּזֶה עַל מְנָת שֶׁיֵּשׁ לִי בֵּית כּוֹר עָפָר בְּמָקוֹם פְּלוֹנִי, אִם יֵשׁ לוֹ בְּאוֹתוֹ מָקוֹם, מְקֻדֶּשֶׁת בְּוַדַּאי; וְאִם לָאו, מְקֻדֶּשֶׁת מִסָפֵק, שֶׁמָּא יֵשׁ לוֹ שָׁם וְהוּא מִתְכַּוֵּן לְקַלְקְלָהּ:

20 "You are betrothed to me on the condition that I have a beit kur or unplanted land in such-and-such a place." If he has it in that place she is certainly betrothed, and if not she is doubtfully betrothed, [for we say] perhaps he does have it there and he intends to cause her harm.

כא עַל מְנָת שֶׁאַרְאֵךְ בֵּית כּוֹר עָפָר, הֲרֵי זוֹ מְקֻדֶּשֶׁת, וְיַרְאֶנָּה; וְאִם הֶרְאָהּ שֶׁשָּׂכַר מֵאֲחֵרִים, אוֹ שֶׁלָּקַח בַּאֲרִיסוּת, אֵינָהּ מְקֻדֶּשֶׁת. הַגָּה: אֲבָל יֵשׁ לוֹ קַרְקַע שֶׁמַּעֲלֶה מִמֶּנּוּ מַס, הֲרֵי הִיא מְקֻדֶּשֶׁת, דְּהָא הַקַּרְקַע שֶׁלּוֹ, וּבִלְבַד שֶׁיְּהֵא לוֹ בִּכְדֵי בֵּית כּוֹר עָפָר שֶׁאֵינוֹ מַעֲלֶה מַס, דְּעַל מְנָת שֶׁיְּהֵא לוֹ בֵּית כּוֹר עָפָר שֶׁלּוֹ גָּמוּר מַשְׁמָע (הָרַ"ן פֶּרֶק הָאוֹמֵר):

21 "On the condition that I will show you a bit kur of unplanted land." She is betrothed, and he must show it to her. If he shows her [land] that is rented from others, or [land on which] he is a sharecropper, she is not betrothed. Rema: If he has land from which he must pay tribute, she is betrothed, as the land is still his, so long as there is a beit kur's worth of land that is not collected as tribute, [because we judge his words to mean] on the condition that he has a beit kur of land that is completely his.

כב הָיָה לוֹ בֵּית כּוֹר עָפָר וְהָיוּ בּוֹ בְּקָעִים עֲמֻקִּים עֲשָׂרָה טְפָחִים אוֹ סְלָעִים גְּבוֹהִים עֲשָׂרָה טְפָחִים, אִם הָיוּ הַבְּקָעִים מְלֵאִים מַיִם, הֲרֵי הֵן כִּסְלָעִים וְאֵין נִמְדָּדִין עִמּוֹ, מִפְּנֵי שֶׁאֵינָם רְאוּיִים לִזְרִיעָה; וְאִם אֵינָם מְלֵאִים מַיִם, נִמְדָּדִים עִמּוֹ, מִפְּנֵי שֶׁהֵן רְאוּיִים לִזְרִיעָה. וּבוֹר מָלֵא מַיִם, אַף עַל פִּי שֶׁאֵינוֹ בַּר זְרִיעָה, נִמְדָּד עִמּוֹ:

22 If he has a beit kur of unplanted land that contains holes deeper than ten handbreadths or boulders higher than ten handbreadths, if the holes are filled with water, they are seen as boulders and are not counted toward the total [measurement of the land], as they are unfit for planting. If they are not filled with water they are measured with it, as they are fit for planting. A cistern that is filled with water, even though it is unfit for planting, is measured with it.

כג בֵּית כּוֹר עָפָר שֶׁאָמְרוּ, צָרִיךְ שֶׁיִּהְיֶה בְּמָקוֹם אֶחָד. וּסְלָעִים וּבְקָעִים אֵינָן מַפְסִיקִין, אַף עַל פִּי שֶׁאֵינָן נִמְדָּדִים עִמּוֹ (הָרַ"ן פֶּרֶק הָאוֹמֵר בְּשֵׁם הָרַשְׁבָּ"א). אֲבָל אִם הָיָה בִּשְׁנַיִם אוֹ בִּשְׁלשָׁה מְקוֹמוֹת מְחֻלָּקִים לְגַמְרֵי, אֵין מִצְטָרְפִין:

23 The beit kur in question must be contiguous. Rema: Boulders and holes do not disrupt the contiguity, even though they are not part of the measurement. If he has [smaller plots] in two or three totally separate places, they do not combine [to the total beit kur].

כד עַל מְנָת שֶׁאֲנִי עָשִׁיר, וְנִמְצָא עָנִי, אוֹ עָנִי וְנִמְצָא עָשִׁיר; עַל מְנָת שֶׁאֲנִי כֹּהֵן וְנִמְצָא לֵוִי, אוֹ לֵוִי וְנִמְצָא כֹּהֵן; נָתִין וְנִמְצָא מַמְזֵר, אוֹ מַמְזֵר וְנִמְצָא נָתִין; בֶּן עִיר וְנִמְצָא בֶּן כְּרַךְ, בֶּן כְּרַךְ וְנִמְצָא בֶּן עִיר; עַל מְנָת שֶׁבֵּיתִי קָרוֹב לַמֶּרְחָץ וְנִמְצָא רָחוֹק, רָחוֹק וְנִמְצָא קָרוֹב; עַל מְנָת שֶׁיֵּשׁ לִי שִׁפְחָה אוֹ בַּת גְּדוֹלָה אוֹ אוֹפָה וְאֵין לוֹ, עַל מְנָת שֶׁאֵין לוֹ וְיֵשׁ לוֹ; עַל מְנָת שֶׁיֵּשׁ לוֹ אִשָּׁה וּבָנִים וְאֵין לוֹ, עַל מְנָת שֶׁאֵין לוֹ וְיֵשׁ לוֹ; בְּכָל אֵלּוּ, אוֹ שֶׁאָמַר: הִתְקַדְּשִׁי לִי בְּכוֹס זֶה שֶׁל יַיִן וְנִמְצָא שֶׁל דְּבַשׁ, אוֹ דְּבַשׁ וְנִמְצָא מַיִם, כְּגוֹן שֶׁהָיָה מְכֻסֶה וְלֹא הִכִּירָה בּוֹ עַד אַחַר כָּךְ, בְּכָל אֵלּוּ וְהַדּוֹמֶה לָהֶם, אֲפִלּוּ אָמְרָה: בְּלִבִּי הָיָה לְהִתְקַדֵּשׁ לוֹ אֲפִלּוּ לֹא יִתְקַיֵּם הַתְּנַאי, אֵינָהּ מְקֻדֶּשֶׁת, לֹא שְׁנָא אִם קִבְּלָה הִיא הַקִּדּוּשִׁין, לֹא שְׁנָא אָמְרָה לְשָׁלִיחַ לְקַבְּלָם בִּתְנַאי וְשִׁנָּה הַשָּׁלִיחַ. וְכֵן אִם הִיא הִטְעַתּוּ, אֲפִלּוּ אָמַר: בְּלִבִּי הָיָה לְקַדְּשָׁהּ אַף עַל פִּי שֶׁהִטְעַנִי, אֵינָהּ מְקֻדֶּשֶׁת. הַגָּה: אֶלָּא אִם כֵּן אָמְרָה כֵּן בְּפֵרוּשׁ בִּשְׁעַת הַקִּדּוּשִׁין וְשָׁמַע הַבַּעַל וְשָׁתַק (טוּר). וְכֵן אִם הִיא הִטְעַתּוּ (וְאָמַר בְּפֵרוּשׁ וְאַף עַל פִּי שֶׁלֹּא יִהְיֶה כֵּן), קִדּוּשָׁיו קִדּוּשִׁין. אֲבָל אִם כְּנָסָהּ סְתָם וְאָמַר: כְּסָבוּר הָיִיתִי שֶׁהִיא כֹּהֶנֶת, וְהִיא לְוִיָּה, אוֹ לְוִיָּה וְהִיא כֹּהֶנֶת, עֲשִׁירָה וְהִיא עֲנִיָּה, עֲנִיָּה וְהִיא עֲשִׁירָה, הֲרֵי זוֹ מְקֻדֶּשֶׁת:

24 "On the condition that I am wealthy" and he is found to be poor, or "On the condition that I am poor" and he is found to be wealthy, or "On the condition that I am a Kohen" and he is found to be a Levi, or "a Levi" and he is found to be a Kohen, "a Natin" and he is found to be a mamzer, or "a Mamzer" and he is found to be a Natin, "a town dweller" and he is found to be a city dweller, or "a city dweller" and he found to be a town dweller, "On the ondition that may house is close to the bathhouse" and it is found to be far, "far [from the bathhouse]" and it is found to be close; "on the condition that I have a maid-servant, or an older daughter, or a baker" and he does not have one, "on the condition that I do not have any of these" and he does, in all these cases, or if he said, "Become betrothed to me with this cup of wine," and it is found to be honey, or "honey" and it is found to be water, (if it was covered and she could not discern what was inside until later, in all these cases, and those similar to them, even if she said, "I intended to become betrothed even if the condition was not fulfilled," she is not betrothed. It is not relevant if she received the betrothal herself or if it was received by an emissary who was instructed to receive it with the condition and the emissary did changed to terms. Similarly, if she deceived him, even if he said, "I intended to betroth her even if she deceived me," she is not betrothed. Rema: Unless she said explicitly at the time of the betrothal, and the husband heard and was silent. Also, if she deceived him (and he explicitly said, "even if it is not the case") the betrothal is valid. However, if he married her without stating a condition and then he said, "I thought she was a Kohenet and she is a Leviah" or "a Leviah" and she is a Kohenet, "she was wealthy" and she is poor, "she was poor" and she is wealthy, she is betrothed.

כה עַל מְנָת שֶׁאֲנִי יוֹדֵעַ לִקְרוֹת, צָרִיךְ שֶׁיִּקְרָא הַתּוֹרָה וִיתַרְגֵּם אוֹתָהּ תַּרְגּוּם אֻנְקְלוֹס הַגֵּר. וְיֵשׁ אוֹמְרִים דְּאִם יוֹדֵעַ לִקְרוֹת וּלְתַרְגֵּם שְׁלשָׁה פְּסוּקִים, סָגֵי. וְאִם אָמַר לָהּ: עַל מְנָת שֶׁאֲנִי קָרָאָה, צָרִיךְ לִהְיוֹת יוֹדֵעַ תּוֹרָה נְבִיאִים וּכְתוּבִים בְּדִקְדּוּק יָפֶה:

25 "On the condition that I know how to read." He must be able to read from the Torah and translate with the translation of Onkelos the Proselyte. Rema: Some authorities say that it is sufficient if he knows how to read and translate thee verses. If he said to her, "on the condition that I have read it," he must known the Torah, Prophets, and Ketuvim with good precision.

כו עַל מְנָת שֶׁאֲנִי יוֹדֵעַ לִשְׁנוֹת, צָרִיךְ לִהְיוֹת יוֹדֵעַ הַמִּשְׁנָה. וְיֵשׁ אוֹמְרִים דְּאִם יוֹדֵעַ מִדְרְשֵׁי הַתַּלְמוּד, מְקֻדֶּשֶׁת (טוּר בְּשֵׁם הָרֹא"שׁ). וְאִם אָמַר: עַל מְנָת שֶׁאֲנִי תַּנָּאָה, צָרִיךְ לִהְיוֹת יוֹדֵעַ לִקְרוֹת הַמִּשְׁנָה וְסִפְרָא וְסִפְרִי וְתוֹסֶפְתָּא שֶׁל רַבִּי חִיָּא:

26 "On the condition that I know how to learn." He must be know the mishnah. Rema: Some authorities say that if he is familiar with legal hermeneutics, she is betrothed. If he said, "I the condition that I am learned," he must know to read mishna, Sifra, Sifrei, and the Tosefta of Rabbi Chiyya.

כז עַל מְנָת שֶׁאֲנִי תַּלְמִיד, כָּל שֶׁשּׁוֹאֲלִין אוֹתוֹ דָּבָר אֶחָד בְּתַלְמוּדוֹ, וְאוֹמְרוֹ, וַאֲפִלּוּ בְּהִלְכוֹת הֶחָג שֶׁמְּלַמְּדִים אוֹתָן בָּרַבִּים מִדְּבָרִים הַקַּלִּים סָמוּךְ לֶחָג כְּדֵי שֶׁיִּהְיוּ כָּל הָעָם בְּקִיאִין בָּהֶם:

27 "On the condition that I am a student." If he is asked on some aspect of his study and he can answer, even if it is in the simple laws of the holidays that are taught publicly during the holiday season so that the populace will be knowledgeable in them.

כח עַל מְנָת שֶׁאֲנִי חָכָם, כָּל שֶׁשּׁוֹאֲלִים אוֹתוֹ דְּבַר חָכְמָה, דְּהַיְנוּ דָּבָר הַתָּלוּי בִּסְבָרָא, בְּכָל מָקוֹם, וְאוֹמְרָהּ:

28 "On the condition that I am a sage," anyone who when asked some matter of wisdom, that is, something that requires reason, in any domain, can answer it.

כט עַל מְנָת שֶׁאֲנִי גִּבּוֹר, כָּל שֶׁחֲבֵרָיו מִתְיָרְאִים מִמֶּנּוּ מִפְּנֵי גְּבוּרָתוֹ:

29 "On the condition that I am mighty," anyone whose friends are afraid of him because of his might.

ל עַל מְנָת שֶׁאֲנִי עָשִׁיר, כָּל שֶׁבְּנֵי עִירוֹ מְכַבְּדִים אוֹתוֹ מִפְּנֵי עָשְׁרוֹ:

30 "On the condition that I am wealthy," anyone who is given honor by the people in his city on account of his wealth.

לא עַל מְנָת שֶׁאֲנִי צַדִּיק, אֲפִלּוּ רָשָׁע גָּמוּר, הֲרֵי זוֹ מְקֻדֶּשֶׁת מִסָפֵק, שֶׁמָּא הִרְהֵר תְּשׁוּבָה בְּלִבּוֹ:

31 "On the condition that I am righteous," even if is genuinely wicked, she is doubtfully betrothed, for perhaps he may have privately contemplated repentance.

לב עַל מְנָת שֶׁאֲנִי רָשָׁע, אֲפִלּוּ צַדִּיק גָּמוּר, הֲרֵי זוֹ מְקֻדֶּשֶׁת מִסָפֵק, שֶׁמָּא הִרְהֵר עֲבוֹדַת אֱלִילִים בְּלִבּוֹ:

32 "On the condition the I am wicked," even if he is totally righteous, she is doubtfully betrothed, for perhaps he had idolatrous thoughts.

לג עַל מְנָת שֶׁאֲנִי בֶּן עִיר, וְנִמְצָא בֶּן עִיר וּבֶן כְּרַךְ; עַל מְנָת שֶׁאֲנִי בַּשָּׂם, וְנִמְצָא בַּשָּׂם וּבֻרְסְקִי (פֵּרוּשׁ, אֻמָּן לְעַבֵּד הָעוֹרוֹת); עַל מְנָת שֶׁשְּׁמִי יוֹסֵף, וְנִמְצָא שְׁמוֹ יוֹסֵף וְשִׁמְעוֹן; הֲרֵי זוֹ מְקֻדֶּשֶׁת. אֲבָל אִם אָמַר לָהּ: עַל מְנָת שֶׁאֵין שְׁמִי אֶלָּא יוֹסֵף, וְנִמְצָא שְׁמוֹ יוֹסֵף וְשִׁמְעוֹן; שֶׁאֵינִי אֶלָּא בֶּן עִיר, וְנִמְצָא בֶּן עִיר וּבֶן כְּרַךְ; שֶׁאֵינִי אֶלָּא בַּשָּׂם, וְנִמְצָא בַּשָּׂם וּבֻרְסְקִי, אֵינָהּ מְקֻדֶּשֶׁת:

33 "On the condition that I am a city dweller," and he is found to dwell in both the city and the town; "On the condition that I am a perfumer" and he found to be a perfumer and a tanner Rema: that is, a worker who prepares hides; "On the condition that my name is Yosef," and he found to named Yosef and Shimon, she is betrohed. But if he said, "On the condition that I have no name other than Yosef," and he is found to be named Ypsef and Shimon; "that I am only a city dweller," and he is found to live in both the city and the town; "that I am only a perfumer," and he is found to be a perfumer and a tanner, she is not betrothed.

לד הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְחָזַר בּוֹ מִיָּד הוּא אוֹ הִיא, אַף עַל פִּי שֶׁחָזְרוּ בְּתוֹךְ כְּדֵי דִּבּוּר, אֵין חֲזָרָתַם כְּלוּם וַהֲרֵי הִיא מְקֻדֶּשֶׁת:

34 One who betrothed a woman and either of them immediately retracted, even though the retraction was within the general 'time of speech continuation', the retraction is not valid and she is betrothed.

לה הַמְקַדֵּשׁ עַל תְּנַאי, וְחָזַר אַחַר כַּמָּה יָמִים וּבִטֵּל הַתְּנַאי, אַף עַל פִּי שֶׁבִּטְּלוֹ בֵּינוֹ לְבֵינָהּ שֶׁלֹּא בִּפְנֵי עֵדִים, בָּטֵל הַתְּנַאי וַהֲרֵי הִיא מְקֻדֶּשֶׁת סְתָם. וְכֵן אִם הָיָה הַתְּנַאי מִן הָאִשָּׁה וּבִטְּלָה אוֹתוֹ בֵּינָהּ וּבֵינוֹ, בָּטֵל הַתְּנַאי. לְפִיכָךְ, הַמְקַדֵּשׁ עַל תְּנַאי וּבָעַל סְתָם, אוֹ כָּנַס סְתָם, הֲרֵי זוֹ צְרִיכָה גֵּט אַף עַל פִּי שֶׁלֹּא נִתְקַיֵּם הַתְּנַאי, שֶׁמָּא בִּטֵּל הַתְּנַאי כְּשֶׁבָּעַל אוֹ כְּשֶׁכָּנַס. וְאִם קִדְּשָׁהּ אַחֵר, צְרִיכָה גֵּט מִשְּׁנֵיהֶם (דַּעַת עַצְמוֹ):

35 If one betrothed with a condition, and some days latter cancelled the condition, even though the cancellation was done privately without witnesses, the condition is cancelled and she is plainly betrothed. Also, if the woman made a condition and cancelled it privately, the condition is cancelled. Therefore, if one betrothed with a condition and then had intercourse with her without remark, or married her without comment, she requires a writ of divorce [if she wishes to marry another man] even though the condition was not fulfilled, for perhaps the condition was cancelled when he had intercourse with ot married her. Rema: If another man betrothed her, she requires a writ of divorce from both of them.

לו אָמַר לָהּ: הִתְקַדְּשִׁי לִי בִּפְרוּטָה זוֹ עַל מְנָת שֶׁאֶתֵּן לִיךְ מָנֶה, וְאַחַר כָּךְ אָמַר שֶׁאֵינוֹ רוֹצֶה לְקַיֵּם תְּנָאוֹ לְעוֹלָם, אֵין כּוֹפִין אוֹתוֹ לְקַיְּמוֹ, אֶלָּא קִדּוּשָׁיו בְּטֵלִים וְאֵינָהּ צְרִיכָה גֵּט. וּמִכָּל מָקוֹם בַּעַל נֶפֶשׁ לֹא יִשָּׂאֶנָּה בְּלֹא גֵּט, שֶׁמָּא אַחַר כָּךְ יֹאמַר שֶׁרוֹצֶה לְקַיֵּם הַתְּנַאי, לְקַלְקְלָהּ עַל הַשֵּׁנִי. וְאִם אָמַר שֶׁעֲדַיִן רוֹצֶה לְקַיְּמוֹ, אֵין יְכוֹלִים לְכֹפוֹ כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, כְּדִין זְמַן שֶׁנּוֹתְנִים לִבְתוּלָה, וּמִשְּׁנֵים עָשָׂר חֹדֶשׁ וְאֵילָךְ כּוֹתְבִין עָלָיו אִגֶּרֶת מֶרֶד. וְאִם מֵת קֹדֶם שֶׁקִיֵּם הַתְּנַאי, אֲפִלּוּ חֲלִיצָה לֹא בָּעֲיָא. וְאִם מָחֲלָה הִיא הַתְּנַאי בְּחַיֵּי הַמְקַדֵּשׁ, גָּמְרוּ הַקִּדּוּשִׁין מִיָּד, כְּאִלּוּ קִיְּמוֹ. וְכָל זֶה כְּשֶׁלֹּא כְּנָסָהּ, אֲבָל כְּנָסָהּ, מְקֻדֶּשֶׁת מִיָּד, דְּמִסְתָמָא בִּשְׁעַת כְּנִיסָתָה לַחֻפָּה מָחֲלָה לַתְּנַאי, וְחַיָּב לִתֵּן לָהּ כְּתֻבָּתָהּ:

36 He said to her: be betrothed to me with this p'rutah in order that I give you a maneh (one hundred common sheqels), and after that he said that he does not want to ever fulfil his condition, they do not force him to fulfil it, rather his betrothal is null and she does not need a divorce. But in any case a soulful man should not marry her without a divorce (from that betrothal), as perhaps afterwards he will say that he wants to fulfil that condition, in order to disqualify her to the second [person]. And if he says that he still wants to fulfil it, they cannot force him all twelve months, like the law of the time that they give to the virgin. And from twelve months and onwards, they write upon him a Letter of Rebellion. And if he dies before he fulfilled the condition, she does not need even a loosening (of the shoe, under levirate law.) And if she forgives the condition in the life of the one who offered the betrothal, the betrothal is complete immediately, as if he did fulfil the condition. But all this is when he did not bring her in, but if he brings her in, she is betrothed immediately, because the plain supposition is that, from the time of her entering into the Huppah, she forgave the condition, and he is obligated to give her her marriage document.

לז מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְקִדֵּשׁ עַל תְּנַאי: אִם בָּאתִי מִכָּאן עַד שְׁנֵים עָשָׂר חֹדֶשׁ תִּהְיֶה מְקֻדֶּשֶׁת מֵעַכְשָׁו, וְקֹדֶם שֶׁהָלַךְ נִתְרַצּוּ שְׁנֵיהֶם לְהַאֲרִיךְ הַזְּמַן, וְעָבַר שְׁנֵים עָשָׂר חֹדֶשׁ וְלֹא בָּא, וּבָא קֹדֶם הַזְּמַן הָאַחֲרוֹן, הָוֵי קִידוּשִׁין, דְּכָל מַעֲשֶׂה שֶׁנַּעֲשָׂה עַל תְּנַאי יָכוֹל לְבַטֵּל הַתְּנַאי אוֹ לְהוֹסִיף אוֹ לִגְרֹעַ מִמֶּנּוּ (הָרֹא"שׁ וְר' יְרוּחָם). וַאֲפִלּוּ נִתְאַכְּלוּ הַמָּעוֹת, הֲווֹ קִדּוּשִׁין לְמַפְרֵעַ כְּשֶׁנִּתְקַיֵּם תְּנַאי הַשֵּׁנִי:

37 One who went overseas and betrothed on condition: "If I have come [back] from here within twelve months, you will be betrothed from now," and before he went, they both agreed to extend the time, and the twelve months passed without him coming, and he came before the later time, it is a [valid] betrothal, as [for] any action taken on condition, it is possible to nullify the condition - or to add to or subtract from it (the Ro"sh and R' Yerucham). And even if the money got consumed, it is a retroactive betrothal when the second condition gets fulfilled.

לח בְּקִדּוּשִׁין, תְּנַאי שֶׁהוּא לְטוֹבָתוֹ, כְּגוֹן עַל מְנָת שֶׁאֵין בָּהּ מוּמִין אוֹ שֶׁאֵין עָלֶיהָ נְדָרִים, יָכוֹל לְבַטְּלוֹ. אֲבָל אִם הוּא לְטוֹבַת הָאִשָּׁה, כְּגוֹן עַל מְנָת שֶׁאֶתֵּן לִיךְ מָאתַיִם זוּז, נְהִי שֶׁהַתְּנַאי יָכוֹל לְבַטֵּל, מִכָּל מָקוֹם אֵינָהּ מְקֻדֶּשֶׁת אִם לֹא יִתֵּן לָהּ מָאתַיִם זוּז:

38 Regarding Kiddushin, a condition that is for his good, for example [if he said], "[I will marry her] on condition that she isn't blemished" or "that she doesn't have any [active] vows", he is able to renege it. But if [the condition] is for the good of the woman, for example, "...on condition that I give you 200 zuz [as long as this] condition is able to be reneged" nevertheless, she is not engaged if he doesn't give he 200 zuz.

לט הָאוֹמֵר לְאִשָּׁה: הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי חוּץ מִפְּלוֹנִי, כְּלוֹמַר שֶׁלֹּא תֵּאָסֵר עָלָיו, אֶלָּא תִּהְיֶה אֵשֶׁת אִישׁ לְכָל הָעוֹלָם וְלִפְלוֹנִי כִּפְנוּיָה, הֲרֵי זוֹ מְקֻדֶּשֶׁת מִסָפֵק. אֲבָל אִם אָמַר לָהּ: הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁתִּהְיֶה מֻתֶּרֶת לִפְלוֹנִי, הֲרֵי זֶה מְקֻדֶּשֶׁת וְתִהְיֶה אֲסוּרָה עָלָיו כִּשְׁאָר הָעָם, מִפְּנֵי שֶׁהִתְנָה בְּדָבָר שֶׁאִי אֶפְשָׁר לְקַיְּמוֹ. הַגָּה: אִם חוֹלְקִין אִם נִתְקַיֵּם הַתְּנַאי אוֹ לֹא, יֵשׁ אוֹמְרִים דְּכָל תְּנַאי שֶׁהוּא בְּקוּם וַעֲשֵׂה אֵין אֶחָד מֵהֶם נֶאֱמָן לוֹמַר שֶׁקִּיֵּם תְּנַאי שֶׁהָיָה עָלָיו לְקַיֵּם, אֶלָּא צָרִיךְ עֵדִים; אֲבָל תְּנַאי שֶׁהוּא בְּשֵׁב וְאַל תַּעֲשֶׂה, כָּל אֶחָד מֵהֶם נֶאֱמָן, אִם אֵין שֶׁכְּנֶגְדּוֹ מַכְחִישׁוֹ (הָרַ"ן פֶּרֶק הָאוֹמֵר בְּשֵׁם הָאַחֲרוֹנִים). וְיֵשׁ אוֹמְרִים דַּאֲפִלּוּ בְּקוּם וְעֲשֵׂה נַמֵּי נֶאֱמָן, כָּל שֶׁאֵין כְּנֶגְדּוֹ מַכְחִישׁוֹ (הָרַמְבַּ"ן וְר"י):

39 One who says to a woman, "Behold you [shall be] married to me except [in regards to] a certain person," meaning that she would not be prohibited to him, rather that she would be like a married woman to the entire world and like a single woman to that certain person, that is a marriage through doubt [whether it works, and the "doubtful marriage" laws apply]. But if he says to her, "Behold you [shall be] married to me on the condition that you are permitted to a certain person," that is a marriage [completely], and she is prohibited to him like everyone else in the nation, for he made a condition that could not be upheld [which nullifies the condition but not the proposal]. Rema: If they disagree whether a condition was carried out or not, some say that any condition that requires one to act, then we do not believe the person who claims it was carried out, for it was his responsibility to carry it out, rather he would need witnesses. But a condition that is passive in nature, anyone who claims they carried it out is believed, unless there is proof to the contrary (Ran, chapter Ha'Omer BShem Haacharonim). Some say that he is even believed in the case of a condition requiring action, unless they can prove he did not (Ramban and R"Y).

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