Siman 44
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 חֵרֵשׁ וְחֵרֶשֶׁת אֵינָם בְּנֵי קִדּוּשִׁין מִן הַתּוֹרָה, בֵּין נָשְׂאוּ כַּיּוֹצֵא בָּהֶן בֵּין חֵרֵשׁ שֶׁנָּשָׂא פִּקַּחַת בֵּין חֵרֶשֶׁת שֶׁנִּשֵּׂאת לְפִקֵּחַ; אֲבָל חֲכָמִים תִּקְּנוּ לָהֶם נִשּׂוּאִין. לְפִיכָךְ, אִם בָּא פִּקֵּחַ וְקִדֵּשׁ אֵשֶׁת חֵרֵשׁ הַפִּקַּחַת, הֲרֵי זוֹ מְקֻדֶּשֶׁת לַשֵּׁנִי קִדּוּשִׁין גְּמוּרִים, וְנוֹתֵן גֵּט וְהִיא מֻתֶּרֶת לְבַעֲלָהּ הַחֵרֵשׁ:
1 A deaf male or female is not legally capable of marriage by Biblical law, whether they married another deaf person, or a deaf man who married a cognitively normal (lit. clever) woman, or a deaf woman who married a cognitively normal man. But our sages decreed for them marriage. Therefore, if a normal person betrothes the normal wife of a deaf man, she is fully betrothed to the second (i.e. normal) man, and he gives a get, and she is permitted to her deaf husband.
ב שׁוֹטֶה וְשׁוֹטִית אֵין לָהֶם קִדּוּשִׁין לֹא מִדִּבְרֵי תּוֹרָה וְלֹא מִדִּבְרֵי סוֹפְרִים, לֹא שְׁנָא עִם כַּיּוֹצֵא בָּהֶם לֹא שְׁנָא עִם פִּקְחִים. הַגָּה: וְדַוְקָא שׁוֹטֶה גָּמוּר; אֲבָל אִם דַּעְתּוֹ צְלוּלָה, אַף עַל פִּי שֶׁהִיא דַּלָּה וּקְלוּשָׁה הַרְבֵּה (ר"י בְּשֵׁם הָרַמָ"ה), וְכֵן עִתִּים שׁוֹטֶה וְעִתִּים צָלוּל, וְלֹא יָדַעְנוּ הָעֵת שֶׁהוּא עוֹמֵד בְּדַעְתּוֹ, חוֹשְׁשִׁין לְקִדּוּשִׁין (גַּם זֶה שָׁם):
2 Mentally incompetent men and women cannot become betrothed, neither at a Torah level nor a rabbinical level, whether with another person like them or a competent person. Rema: This only applies to a genuinely incompetent person, but if his thoughts are rational, even if he is extremely unintelligent, or is he has periods of incompetence and periods of rationality, and we cannot determine the periods during which he can think, we must be concerned for his betrothal.
ג שִׁכּוֹר שֶׁקִּדֵּשׁ, קִדּוּשָׁיו קִדּוּשִׁין אֲפִלּוּ נִשְׁתַּכֵּר הַרְבֵּה; וְאִם הִגִּיעַ לְשִׁכְרוּתוֹ שֶׁל לוֹט, אֵין קִדּוּשָׁיו קִדּוּשִׁין. וּמִתְיַשְּׁבִין בְּדָבָר זֶה:
3 A drunk person who betrothed, his betrothal is valid even if he was very drunk. But if he reached the drunkenness of Lot (who had no recall of incest with his daughters), his betrothal is invalid. They need to carefully investigate this matter (i.e. to assess the degree of drunkenness very carefully).
ד סָרִיס שֶׁקִּדֵּשׁ, בֵּין סְרִיס חַמָּה בֵּין סְרִיס אָדָם, וְכֵן אַיְלוֹנִית שֶׁנִּתְקַדְּשָׁה, הָוֵי קִדּוּשִׁין, וְיֵשׁ אוֹמְרִים שֶׁאַיְלוֹנִית וַדָּאִית אֵינָהּ מְקֻדֶּשֶׁת:
4 If a castrated man betrothed a woman, whether his castration was the result of natural causes or human intervention, or a woman who will never reach puberty accepted betrothal, the betrothal is valid. Some authorities say that if it is known with certainty that the woman will never reach puberty, she is not betrothed.
ה טֻמְטוּם וְאַנְדְּרוֹגִינוֹס שֶׁקִדְּשׁוּ, אוֹ שֶׁקִּדְּשָׁם אִישׁ, קִדּוּשֵׁיהֶם סָפֵק וּצְרִיכִין גֵּט מִסָפֵק. וְיֵשׁ אוֹמְרִים דְּאַנְדְּרוֹגִינוֹס וַדַּאי זָכָר (טוּר בְּשֵׁם הַתּוֹסָפוֹת וְהָרֹא"שׁ):
5 A person of ambiguous gender or an androgynous person who betrothed a woman, or received betrothal from a man, are considered to be doubtfully betrothed and require a writ of divorce to remove the doubt. Rema: Some authorities say that an androgynous is definitively male.
ו הַמְקַדֵּשׁ אַחַת מִכָּל הָעֲרָיוֹת לֹא עָשָׂה כְּלוּם, שֶׁאֵין קִדּוּשִׁין תּוֹפְסִין בָּהֶן. חוּץ מֵהַנִּדָּה, שֶׁהַמְקַדֵּשׁ נִדָּה מְקֻדֶּשֶׁת קִדּוּשִׁין גְּמוּרִים, וְאֵין רָאוּי לַעֲשׂוֹת כֵּן:
6 One who attempts kiddushin (marriage) with any one of the women who are prohibited to him, did not do anything, because kiddushin does not take effect with them. The exception is the Niddah (woman who is menstruating), for one who effects kiddushin with a Niddah causes her to become fully married to him. However, it is not appropriate to do this.
ז הַמְקַדֵּשׁ אַחַת מֵהַשְּׁנִיּוֹת אוֹ מֵאִסוּרֵי לָאוִין אוֹ מֵאִסוּרֵי עֲשֵׂה, הֲרֵי זוֹ מְקֻדֶּשֶׁת קִדּוּשִׁין גְּמוּרִים, חוּץ מִיבָמָה שֶׁנִּתְקַדְּשָׁה לְזָר, שֶׁאֵינָהּ מְקֻדֶּשֶׁת אֶלָּא מִסָפֵק:
7 If a man betrothed a woman who was forbidden to him on a rabbinic level, or from a non-capital negative prohibition or a prohibition that stems from a positive commandment, she is genuinely betrothed to him, except for a woman who must perform levirate marriage who betrothed a stranger, for she is only doubtfully betrothed.
ח הַמְקַדֵּשׁ גּוֹיָה אוֹ שִׁפְחָה אֵינוֹ כְּלוּם, שֶׁאֵינָן בְּנֵי קִדּוּשִׁין. וְכֵן גּוֹי וְעֶבֶד שֶׁקִדְּשׁוּ יִשְׂרְאֵלִית, אֵינוֹ כְּלוּם:
8 One who betrothed a non-Jewess or maid-servant has done nothing, for they are not eligible for betrothal. Similarly, a non-Jew or slave that betrothed a Jewess has done nothing.
ט יִשְׂרָאֵל מוּמָר שֶׁקִּדֵּשׁ, קִדּוּשָׁיו קִדּוּשִׁין גְּמוּרִים. וּצְרִיכָה מִמֶּנּוּ גֵּט. וַאֲפִלּוּ זַרְעוֹ שֶׁהוֹלִיד מִשֶׁהֵמִיר, אִם קִדֵּשׁ אוֹתוֹ זֶרַע יִשְׂרְאֵלִית, קִדּוּשָׁיו קִדּוּשִׁין. וְדַוְקָא שֶׁהוֹלִידוֹ מִיִּשְׂרְאֵלִית, אֲפִלּוּ מֻמֶרֶת. אֲבָל אִם הוֹלִידוֹ מִן הַגּוֹיָה, דִּינוֹ כְּגוֹי, אֲפִלּוּ הָיָה הַמּוֹלִיד יִשְׂרָאֵל שֶׁאֵינוֹ מוּמָר. אֲבָל יִשְׂרְאֵלִית מֻמֶרֶת שֶׁיֵּשׁ לָהּ זֶרַע עִם הַגּוֹי, שֶׁקִּדֵּשׁ, קִדּוּשָׁיו קִדּוּשִׁין (מָרְדְּכַי סוֹף הַחוֹלֵץ):
9 If a Jewish apostate betrothed [a Jewish woman] his betrothal is completely valid, and she requires a writ of divorce. Even if he had children after he left Judaism, if one of those children were to betroth a Jewess, the betrothal is valid. This is only true if he had children with a Jewess, even if she is an apostate. If, however, he had children with a non-Jewess, the children are considered non-Jews, even if the father is a Jew who is not an apostate. Rema: If a Jewess apostate had a child with a non-Jew, that child's betrothal is valid.
י כּוּתִי שֶׁקִּדֵּשׁ, צְרִיכָה מִמֶּנּוּ גֵּט:
10 If a Samaritan betrothed [a Jewish woman], she requires a writ of divorce form him.
יא מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין שֶׁקִּדֵּשׁ יִשְׂרְאֵלִית, הֲרֵי זוֹ סָפֵק מְקֻדֶּשֶׁת:
11 If a man who is a half-slave and half-freeman who betrothed a Jewess, it is a case of doubtful betrothal.
יב הַמְקַדֵּשׁ מִי שֶׁחֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חוֹרִין, צְרִיכָה גֵּט. וְאִם עַד שֶׁלֹּא נָתַן לָהּ גֵּט, נִשְׁתַּחְרְרָה, וְאַחַר כָּךְ קִדְּשָׁהּ אַחֵר, מְקֻדֶּשֶׁת לִשְׁנֵיהֶם, וּצְרִיכָה גֵּט מִשְּׁנֵיהֶם, אוֹ מְגָרֵשׁ רִאשׁוֹן וְנוֹשֵׂא שֵׁנִי. וְאִם מֵתוּ, אָחִיו שֶׁל אֶחָד חוֹלֵץ, וְאָחִיו שֶׁל שֵׁנִי אוֹ חוֹלֵץ אוֹ מְיַבֵּם:
12 If a [Jew] who betrothed a woman who is half-maidservant and half-freed, she requires a writ of divorce. If before he gave her the writ of divorce she was freed, and then another man betrothed her, she is betrothed to both of them, and she requires a writ of divorce from both of them, or the first one may divorce her and she may marry the second. If they die, the brothers of one of them should perform halitza, and the brothers of the other should either perform halitza or levirate marriage.