agent

Rav Naḥman bar Jacob said: If she said, bring me my bill of divorce, but he went and said to him, your wife said, accept the bill of divorce for me, even after the bill came into her hand it is not a valid bill of divorce, since he thinks that she will be divorced by the acceptance of the agent but she can be divorced only by her own acceptance. Rebbi Huna bar Ḥiyya objected: But did we not state that if a woman said, accept the bill of divorce for me, it is not a valid bill of divorce until it reaches her hand? Then even if the bill came into her hand it should not be a valid bill! For she thinks that she will be divorced by the acceptance of the agent but she can be divorced only by her own acceptance. If he knows that practice is that “accept” and “obtain” mean “bring”. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is not a valid bill until the bill of divorce reaches her hand.” Then it should not be a valid bill even if the bill of divorce reaches her hand. For she thinks that maybe she is divorced by the acceptance of the agent, but she can be divorced only by her own acceptance. If he knows that a minor cannot appoint an agent.

Rav Naḥman bar Jacob said: If she said, bring me my bill of divorce, but he went and said to him, your wife said, accept the bill of divorce for me, even after the bill came into her hand it is not a valid bill of divorce, since he thinks that she will be divorced by the acceptance of the agent but she can be divorced only by her own acceptance. Rebbi Huna bar Ḥiyya objected: But did we not state that if a woman said, accept the bill of divorce for me, it is not a valid bill of divorce until it reaches her hand? Then even if the bill came into her hand it should not be a valid bill! For she thinks that she will be divorced by the acceptance of the agent but she can be divorced only by her own acceptance. If he knows that practice is that “accept” and “obtain” mean “bring”. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is not a valid bill until the bill of divorce reaches her hand.” Then it should not be a valid bill even if the bill of divorce reaches her hand. For she thinks that maybe she is divorced by the acceptance of the agent, but she can be divorced only by her own acceptance. If he knows that a minor cannot appoint an agent.

Rav Naḥman bar Jacob said: If she said, bring me my bill of divorce, but he went and said to him, your wife said, accept the bill of divorce for me, even after the bill came into her hand it is not a valid bill of divorce, since he thinks that she will be divorced by the acceptance of the agent but she can be divorced only by her own acceptance. Rebbi Huna bar Ḥiyya objected: But did we not state that if a woman said, accept the bill of divorce for me, it is not a valid bill of divorce until it reaches her hand? Then even if the bill came into her hand it should not be a valid bill! For she thinks that she will be divorced by the acceptance of the agent but she can be divorced only by her own acceptance. If he knows that practice is that “accept” and “obtain” mean “bring”. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is not a valid bill until the bill of divorce reaches her hand.” Then it should not be a valid bill even if the bill of divorce reaches her hand. For she thinks that maybe she is divorced by the acceptance of the agent, but she can be divorced only by her own acceptance. If he knows that a minor cannot appoint an agent.

Rav Huna said in the name of Rav: A woman cannot appoint an agent to accept her bill of divorce from her husband’s agent. Samuel heard this from him and repeated after him forty times.

Rav Huna said in the name of Rav: A woman cannot appoint an agent to accept her bill of divorce from her husband’s agent. Samuel heard this from him and repeated after him forty times.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked: So far if she said, bring me, but [the agent] said [to the husband] “receive for me”. If she said, receive for me but [the agent] said [to the husband] “bring me”? If was found stated in both cases, this is a bill of divorce and if he wants to retract he cannot retract. But did we not state: “He shall deliver into her hand,” that includes not only her hand, from where through his agent’s hand, into her agent’s hand, from his agent to her agent, and from her agent to his agent; the verse says, “he shall deliver, he shall deliver.” Who said, “it is impossible for me”? Rebbi! As it was stated: “If she said, bring me my bill of divorce, but he said to him, your wife said, accept my bill of divorce for me: If he brought it to her, gave it to her, he acquired it for her, it was received for her; if he wants to retract, he may not retract, the words of Rebbi. Rebbi Nathan says, ‘bring it to her, give it to her,’ [if he wants to retract, he may retract; ‘acquire it for her, receive it for her’, if he wants to retract, he may not retract. Rebbi says, in any of these cases] he may not retract except if he says, ‘It is impossible for me that you accept it for her, but give it to her.’” It is difficult for Rebbi, “here you have it from my word”, if he wants to retract, he may retract. It is difficult for Rebbi Nathan, “here you have it from her word”, if he wants to retract, he may retract! Rav Ḥuna said, he becomes his and her agent. Assi said, everywhere we have stated “his and her agent”, she is both divorced and not divorced.

Rebbi Ze‘ira asked before Rebbi Mana: Is it the same for a gift? Can a person appoint an agent for anything that is not his? He said to him, there the Torah gave her the right to a bill of divorce and she appoints an agent to receive what is rightfully hers. Can you say in regard to a gift that a person can appoint an agent for anything that is not his? In addition, from what Rebbi Yose and Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan said, if somebody said to give a gift to another and he wants to retract, he may retract. Rebbi Yose stood near Rebbi Jacob bar Zavdi and said to him, is that a just “yes”? He said to him, at the moment he said it, it was a just “yes”.

Rebbi Ze‘ira asked before Rebbi Mana: Is it the same for a gift? Can a person appoint an agent for anything that is not his? He said to him, there the Torah gave her the right to a bill of divorce and she appoints an agent to receive what is rightfully hers. Can you say in regard to a gift that a person can appoint an agent for anything that is not his? In addition, from what Rebbi Yose and Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan said, if somebody said to give a gift to another and he wants to retract, he may retract. Rebbi Yose stood near Rebbi Jacob bar Zavdi and said to him, is that a just “yes”? He said to him, at the moment he said it, it was a just “yes”.

Rebbi Ze‘ira asked before Rebbi Mana: Is it the same for a gift? Can a person appoint an agent for anything that is not his? He said to him, there the Torah gave her the right to a bill of divorce and she appoints an agent to receive what is rightfully hers. Can you say in regard to a gift that a person can appoint an agent for anything that is not his? In addition, from what Rebbi Yose and Rebbi Jacob bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan said, if somebody said to give a gift to another and he wants to retract, he may retract. Rebbi Yose stood near Rebbi Jacob bar Zavdi and said to him, is that a just “yes”? He said to him, at the moment he said it, it was a just “yes”.

Rebbi Ḥanina said, practice follows Rabban Gamliel: if she said “take for me, it should be mine in your hand.” A man sent a bill of divorce to his wife. She told [the agent]: “It should be mine in your hand.” The casecame before Rav, who said, if he wants to retract he cannot retract. Does he disagree? There is a difference between “it should be in your hand” and “it should be mine in your hand.” Rebbi Ḥizqiah said, I know the beginning and the end. A woman appointed an agent to accept her bill of divorce from the husband’s agents. The case came before Rav, who said, if he wants to retract he cannot retract. Rav’s opinion has switched! There, Rav Huna said in the name of Rav: A woman cannot appoint an agent to accept her bill of divorce from her husband’s agent, and here, he says so? I say, he was standing behind the door and heard her voice.

Rebbi Ḥanina said, practice follows Rabban Gamliel: if she said “take for me, it should be mine in your hand.” A man sent a bill of divorce to his wife. She told [the agent]: “It should be mine in your hand.” The casecame before Rav, who said, if he wants to retract he cannot retract. Does he disagree? There is a difference between “it should be in your hand” and “it should be mine in your hand.” Rebbi Ḥizqiah said, I know the beginning and the end. A woman appointed an agent to accept her bill of divorce from the husband’s agents. The case came before Rav, who said, if he wants to retract he cannot retract. Rav’s opinion has switched! There, Rav Huna said in the name of Rav: A woman cannot appoint an agent to accept her bill of divorce from her husband’s agent, and here, he says so? I say, he was standing behind the door and heard her voice.

Rebbi Ḥanina said, practice follows Rabban Gamliel: if she said “take for me, it should be mine in your hand.” A man sent a bill of divorce to his wife. She told [the agent]: “It should be mine in your hand.” The casecame before Rav, who said, if he wants to retract he cannot retract. Does he disagree? There is a difference between “it should be in your hand” and “it should be mine in your hand.” Rebbi Ḥizqiah said, I know the beginning and the end. A woman appointed an agent to accept her bill of divorce from the husband’s agents. The case came before Rav, who said, if he wants to retract he cannot retract. Rav’s opinion has switched! There, Rav Huna said in the name of Rav: A woman cannot appoint an agent to accept her bill of divorce from her husband’s agent, and here, he says so? I say, he was standing behind the door and heard her voice.

Rebbi Ḥanina said, practice follows Rabban Gamliel: if she said “take for me, it should be mine in your hand.” A man sent a bill of divorce to his wife. She told [the agent]: “It should be mine in your hand.” The casecame before Rav, who said, if he wants to retract he cannot retract. Does he disagree? There is a difference between “it should be in your hand” and “it should be mine in your hand.” Rebbi Ḥizqiah said, I know the beginning and the end. A woman appointed an agent to accept her bill of divorce from the husband’s agents. The case came before Rav, who said, if he wants to retract he cannot retract. Rav’s opinion has switched! There, Rav Huna said in the name of Rav: A woman cannot appoint an agent to accept her bill of divorce from her husband’s agent, and here, he says so? I say, he was standing behind the door and heard her voice.

MISHNAH: A woman who said, accept my bill of divorce for me, needs two groups of witnesses; two who say that she appointed in their presence and two who say that in their presence he received it and tore it up, even if the first ones are the latter ones, or one of the first together with one of the latter and a third person is associated with them. A preliminarily married adolescent girl, or her father, can accept her bill of divorce. Rebbi Jehudah says, no two hands can acquire together; only her father alone can accept her bill of divorce. Any female who cannot take care of her bill of divorce cannot be divorced. If an underage girl said, accept the bill of divorce for me, it is no valid bill until the bill of divorce reaches her hand. Therefore, if the husband wants to retract he can retract since an underage person cannot appoint an agent. But if her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.

MISHNAH: A woman who said, accept my bill of divorce for me, needs two groups of witnesses; two who say that she appointed in their presence and two who say that in their presence he received it and tore it up, even if the first ones are the latter ones, or one of the first together with one of the latter and a third person is associated with them. A preliminarily married adolescent girl, or her father, can accept her bill of divorce. Rebbi Jehudah says, no two hands can acquire together; only her father alone can accept her bill of divorce. Any female who cannot take care of her bill of divorce cannot be divorced. If an underage girl said, accept the bill of divorce for me, it is no valid bill until the bill of divorce reaches her hand. Therefore, if the husband wants to retract he can retract since an underage person cannot appoint an agent. But if her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.

HALAKHAH: “A woman who said, accept my bill of divorce for me,” etc. Two say that she appointed in their presence and two say that in their presence he received and tore it. But if he agrees, the agent should be able to be added. Explain it, it he was a relative. This implies that a relative can act as agent.

HALAKHAH: “A woman who said, accept my bill of divorce for me,” etc. Two say that she appointed in their presence and two say that in their presence he received and tore it. But if he agrees, the agent should be able to be added. Explain it, it he was a relative. This implies that a relative can act as agent.

“A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that [her father] contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she has legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage by himself and through his agent and a woman contracts a preliminary marriage by herself and through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill until the bill of divorce reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together; only her father alone can accept her bill of divorce.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

“A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that [her father] contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she has legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage by himself and through his agent and a woman contracts a preliminary marriage by herself and through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill until the bill of divorce reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together; only her father alone can accept her bill of divorce.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

“A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that [her father] contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she has legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage by himself and through his agent and a woman contracts a preliminary marriage by herself and through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill until the bill of divorce reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together; only her father alone can accept her bill of divorce.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

“A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that [her father] contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she has legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage by himself and through his agent and a woman contracts a preliminary marriage by herself and through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill until the bill of divorce reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together; only her father alone can accept her bill of divorce.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

“A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that [her father] contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she has legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage by himself and through his agent and a woman contracts a preliminary marriage by herself and through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill until the bill of divorce reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together; only her father alone can accept her bill of divorce.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

“A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that [her father] contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she has legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage by himself and through his agent and a woman contracts a preliminary marriage by herself and through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill until the bill of divorce reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together; only her father alone can accept her bill of divorce.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

The colleagues said, they disagree about courtyard and four cubits. Rebbi Joḥanan said, she has both courtyard and four cubits. Rebbi Simeon ben Laqish said, she has neither courtyard nor four cubits. Rebbi Eleazar said, they disagree about the courtyard but she has no four cubits. What did Rebbi Joḥanan say about outstretched hands? Rebbi Eleazar asked, does an agent’s courtyard act as his hand?

HALAKHAH: “If an underage girl said, accept the bill of divorce for me,” etc. The Mishnah does not follow Rebbi Eleazar. But following Rebbi Eleazar she is (not) divorced unless [the husband] tells [the agent]: Do not divorce her except at place X. “If he said, she is at place X and he delivered it at another place,” Rebbi Eleazar agrees that he only indicates a place; the rabbis agree that he only indicates a place.

It is obvious that a slave may accept a gift by one third party to another, by a third party to his master, [but] not from his master to himself. From a third party to himself is in dispute between Rebbi Meïr and the Sages. If one said: Here [I am giving] you this money on condition that your master have no power over it, the slave acquired it and with him his master, the words of Rebbi Meïr. But the Sages say, the slave acquired it [but not] his master. What is the problem? From his master to a third party. Since the slave may receive from a third party for his master, may he receive from his master for a third party? Let us hear from the following: “If somebody borrowed a cow and [the lender] sent her to him through his slave, his son, or his agent.” Does this not mean that the slave is able to transfer rights from his master to a third party? Rebbi Eleazar said, explain it for a Hebrew slave. Rebbi Joḥanan said, you have to explain if for a Canaanite slave; explain it that he said, open [the gate] for her and she will come by herself, as we have stated: “If he led her, drew her to himself, called her and she followed him, he is responsible as a borrower.” Rebbi Zeïra understood it from here: “But he cannot make them acquire through his underage son or daughter or his Canaanite male or female slave, because their hand is not like his hand.” Does this not imply that a slave is not able to transfer rights from his master to another person? Explain it following Rebbi Meïr since Rebbi Meïr makes the hand of the slave the hand of his master. But did we not state “his wife”? Rebbi Meïr holds that the hand of the wife is the hand of her husband! Rebbi Ḥananiah said in the name of Rebbi Phineas, explain it following the Tanna who stated: “His wife cannot redeem Second Tithe for him. Rebbi Simeon ben Eleazar says in the name of Rebbi Meïr, his wife can redeem Second Tithe for him.” For that Tanna, Rebbi Meïr makes the hand of the slave the hand of his master but not the hand of the wife the hand of her husband!

MISHNAH: A man may contract a premininary marriage either in person or through an agent, and a woman may be taken in preliminary marriage either in person or through an agent. A man may give away his adolescent daughter in preliminary marriage himself or through his agent. If a man say to a woman: Be married to me preliminarily by this date fruit, be preliminarily married by that one, she is preliminarily married if one of them was worth a peruṭah, otherwise she is not preliminarily married. By this and by that one, she is preliminarily married if together they are worth a peruṭah, but if she was eating immediately what she received, she is not preliminarily married unless one of them was worth a peruṭah.

MISHNAH: A man may contract a premininary marriage either in person or through an agent, and a woman may be taken in preliminary marriage either in person or through an agent. A man may give away his adolescent daughter in preliminary marriage himself or through his agent. If a man say to a woman: Be married to me preliminarily by this date fruit, be preliminarily married by that one, she is preliminarily married if one of them was worth a peruṭah, otherwise she is not preliminarily married. By this and by that one, she is preliminarily married if together they are worth a peruṭah, but if she was eating immediately what she received, she is not preliminarily married unless one of them was worth a peruṭah.

MISHNAH: A man may contract a premininary marriage either in person or through an agent, and a woman may be taken in preliminary marriage either in person or through an agent. A man may give away his adolescent daughter in preliminary marriage himself or through his agent. If a man say to a woman: Be married to me preliminarily by this date fruit, be preliminarily married by that one, she is preliminarily married if one of them was worth a peruṭah, otherwise she is not preliminarily married. By this and by that one, she is preliminarily married if together they are worth a peruṭah, but if she was eating immediately what she received, she is not preliminarily married unless one of them was worth a peruṭah.

HALAKHAH: “A man may contract a premininary marriage either in person or through an agent,” etc. From where that a person’s agent may act in his stead? Rebbi Eleazar said: “The entirety of the assembly of the congregation of Israel shall slaughter it in the evening.” But do all of them slaughter? Does not one slaughter for the many? From here [it follows that] a person’s agent may act in his stead. And that would be the same as: “Everybody should take for himself a sheep for the family, a sheep to a house.” Did everyone take? Did not one take for the many? From here [it follows that] a person’s agent may act in his stead. Rebbi Yose said, there is a difference, for a person may slaughter the Passover sacrifice of another without the latter’s knowledge. If you wanted to say that a person may separate the Passover sacrifice for another without the latter’s knowledge, you cannot say so, for Rebbi Ze‘ira said in the name of Rebbi Eleazar that a person may slaughter the Passover sacrifice of another without the latter’s knowledge, but nobody may separate the Passover sacrifice for another without the latter’s knowledge.

HALAKHAH: “A man may contract a premininary marriage either in person or through an agent,” etc. From where that a person’s agent may act in his stead? Rebbi Eleazar said: “The entirety of the assembly of the congregation of Israel shall slaughter it in the evening.” But do all of them slaughter? Does not one slaughter for the many? From here [it follows that] a person’s agent may act in his stead. And that would be the same as: “Everybody should take for himself a sheep for the family, a sheep to a house.” Did everyone take? Did not one take for the many? From here [it follows that] a person’s agent may act in his stead. Rebbi Yose said, there is a difference, for a person may slaughter the Passover sacrifice of another without the latter’s knowledge. If you wanted to say that a person may separate the Passover sacrifice for another without the latter’s knowledge, you cannot say so, for Rebbi Ze‘ira said in the name of Rebbi Eleazar that a person may slaughter the Passover sacrifice of another without the latter’s knowledge, but nobody may separate the Passover sacrifice for another without the latter’s knowledge.

HALAKHAH: “A man may contract a premininary marriage either in person or through an agent,” etc. From where that a person’s agent may act in his stead? Rebbi Eleazar said: “The entirety of the assembly of the congregation of Israel shall slaughter it in the evening.” But do all of them slaughter? Does not one slaughter for the many? From here [it follows that] a person’s agent may act in his stead. And that would be the same as: “Everybody should take for himself a sheep for the family, a sheep to a house.” Did everyone take? Did not one take for the many? From here [it follows that] a person’s agent may act in his stead. Rebbi Yose said, there is a difference, for a person may slaughter the Passover sacrifice of another without the latter’s knowledge. If you wanted to say that a person may separate the Passover sacrifice for another without the latter’s knowledge, you cannot say so, for Rebbi Ze‘ira said in the name of Rebbi Eleazar that a person may slaughter the Passover sacrifice of another without the latter’s knowledge, but nobody may separate the Passover sacrifice for another without the latter’s knowledge.

HALAKHAH: “A man may contract a premininary marriage either in person or through an agent,” etc. From where that a person’s agent may act in his stead? Rebbi Eleazar said: “The entirety of the assembly of the congregation of Israel shall slaughter it in the evening.” But do all of them slaughter? Does not one slaughter for the many? From here [it follows that] a person’s agent may act in his stead. And that would be the same as: “Everybody should take for himself a sheep for the family, a sheep to a house.” Did everyone take? Did not one take for the many? From here [it follows that] a person’s agent may act in his stead. Rebbi Yose said, there is a difference, for a person may slaughter the Passover sacrifice of another without the latter’s knowledge. If you wanted to say that a person may separate the Passover sacrifice for another without the latter’s knowledge, you cannot say so, for Rebbi Ze‘ira said in the name of Rebbi Eleazar that a person may slaughter the Passover sacrifice of another without the latter’s knowledge, but nobody may separate the Passover sacrifice for another without the latter’s knowledge.

The House of Shammai say, an agent may not testify as witness. But the House of Hillel say, an agent may testify as witness. How is that? If he sent two, in the opinion of the House of Shammai there is an agent and two witnesses. In the opinion of the House of Hillel, all three can be agents and all three can be witnesses. Rebbi Abun bar Ḥiyya said, the matter is reasonable if the preliminary marriage was executed by document. But if he executed the preliminary marriage by money, he became an interested party in his testimony. Rebbi Yose said, since the Torah made him trustworthy, even if he executed the preliminary marriage by money, he did not become an interested party in his testimony. Rebbi Abba said, there came a case before Rav who admitted the agent as witness. A person deposited his amphoras in another’s corral; [the latter] reneged. The case came before Rebbi Jeremiah who admitted the agent as witness and made him swear [by the testimony of] the porter.

The House of Shammai say, an agent may not testify as witness. But the House of Hillel say, an agent may testify as witness. How is that? If he sent two, in the opinion of the House of Shammai there is an agent and two witnesses. In the opinion of the House of Hillel, all three can be agents and all three can be witnesses. Rebbi Abun bar Ḥiyya said, the matter is reasonable if the preliminary marriage was executed by document. But if he executed the preliminary marriage by money, he became an interested party in his testimony. Rebbi Yose said, since the Torah made him trustworthy, even if he executed the preliminary marriage by money, he did not become an interested party in his testimony. Rebbi Abba said, there came a case before Rav who admitted the agent as witness. A person deposited his amphoras in another’s corral; [the latter] reneged. The case came before Rebbi Jeremiah who admitted the agent as witness and made him swear [by the testimony of] the porter.

The House of Shammai say, an agent may not testify as witness. But the House of Hillel say, an agent may testify as witness. How is that? If he sent two, in the opinion of the House of Shammai there is an agent and two witnesses. In the opinion of the House of Hillel, all three can be agents and all three can be witnesses. Rebbi Abun bar Ḥiyya said, the matter is reasonable if the preliminary marriage was executed by document. But if he executed the preliminary marriage by money, he became an interested party in his testimony. Rebbi Yose said, since the Torah made him trustworthy, even if he executed the preliminary marriage by money, he did not become an interested party in his testimony. Rebbi Abba said, there came a case before Rav who admitted the agent as witness. A person deposited his amphoras in another’s corral; [the latter] reneged. The case came before Rebbi Jeremiah who admitted the agent as witness and made him swear [by the testimony of] the porter.

The House of Shammai say, an agent may not testify as witness. But the House of Hillel say, an agent may testify as witness. How is that? If he sent two, in the opinion of the House of Shammai there is an agent and two witnesses. In the opinion of the House of Hillel, all three can be agents and all three can be witnesses. Rebbi Abun bar Ḥiyya said, the matter is reasonable if the preliminary marriage was executed by document. But if he executed the preliminary marriage by money, he became an interested party in his testimony. Rebbi Yose said, since the Torah made him trustworthy, even if he executed the preliminary marriage by money, he did not become an interested party in his testimony. Rebbi Abba said, there came a case before Rav who admitted the agent as witness. A person deposited his amphoras in another’s corral; [the latter] reneged. The case came before Rebbi Jeremiah who admitted the agent as witness and made him swear [by the testimony of] the porter.

The House of Shammai say, an agent may not testify as witness. But the House of Hillel say, an agent may testify as witness. How is that? If he sent two, in the opinion of the House of Shammai there is an agent and two witnesses. In the opinion of the House of Hillel, all three can be agents and all three can be witnesses. Rebbi Abun bar Ḥiyya said, the matter is reasonable if the preliminary marriage was executed by document. But if he executed the preliminary marriage by money, he became an interested party in his testimony. Rebbi Yose said, since the Torah made him trustworthy, even if he executed the preliminary marriage by money, he did not become an interested party in his testimony. Rebbi Abba said, there came a case before Rav who admitted the agent as witness. A person deposited his amphoras in another’s corral; [the latter] reneged. The case came before Rebbi Jeremiah who admitted the agent as witness and made him swear [by the testimony of] the porter.

Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute, if he himself will dissolve.” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,” not the hand of his son nor the hand of his slave nor the hand of his agent. We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl;” “his master” but not the latter’s son, “his master” but not the latter’s agent. We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority.

Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute, if he himself will dissolve.” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,” not the hand of his son nor the hand of his slave nor the hand of his agent. We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl;” “his master” but not the latter’s son, “his master” but not the latter’s agent. We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority.

Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute, if he himself will dissolve.” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,” not the hand of his son nor the hand of his slave nor the hand of his agent. We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl;” “his master” but not the latter’s son, “his master” but not the latter’s agent. We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority.

Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute, if he himself will dissolve.” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,” not the hand of his son nor the hand of his slave nor the hand of his agent. We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl;” “his master” but not the latter’s son, “his master” but not the latter’s agent. We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority.

Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute, if he himself will dissolve.” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,” not the hand of his son nor the hand of his slave nor the hand of his agent. We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl;” “his master” but not the latter’s son, “his master” but not the latter’s agent. We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority.

Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute, if he himself will dissolve.” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,” not the hand of his son nor the hand of his slave nor the hand of his agent. We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl;” “his master” but not the latter’s son, “his master” but not the latter’s agent. We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority.

Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute, if he himself will dissolve.” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,” not the hand of his son nor the hand of his slave nor the hand of his agent. We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl;” “his master” but not the latter’s son, “his master” but not the latter’s agent. We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority.

Some baraita implies that the agent of a person acts in his stead, and some baraita implies that the agent of a person does not act in his stead. “If he definitively will substitute, if he himself will dissolve.” We may hold that a person’s agent cannot act in his stead because Scripture excluded him. “He shall lean his hand,” not the hand of his son nor the hand of his slave nor the hand of his agent. We may hold that a person’s agent can act in his stead but [in this case] Scripture excluded him. “His master shall pierce his ear with an awl;” “his master” but not the latter’s son, “his master” but not the latter’s agent. We may hold that a person’s agent can act in his stead but Scripture excluded him. Some Tannaïm state: “He shall pierce”, to include the agent. This follows Rebbi Aqiba. Following Rebbi Ismael? “His master”, anybody acting on his master’s authority.

We have stated: “A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that her father contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and to let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she does have legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage either in person or through his agent and a woman contracts a preliminary marriage either in person or through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill of divorce until it reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

We have stated: “A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that her father contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and to let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she does have legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage either in person or through his agent and a woman contracts a preliminary marriage either in person or through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill of divorce until it reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

We have stated: “A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that her father contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and to let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she does have legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage either in person or through his agent and a woman contracts a preliminary marriage either in person or through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill of divorce until it reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

We have stated: “A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that her father contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and to let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she does have legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage either in person or through his agent and a woman contracts a preliminary marriage either in person or through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill of divorce until it reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

We have stated: “A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that her father contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and to let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she does have legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage either in person or through his agent and a woman contracts a preliminary marriage either in person or through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill of divorce until it reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

We have stated: “A preliminarily married adolescent girl, or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage. Rebbi Joḥanan said, everybody agrees about preliminary marriage that her father contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and to let her father lose her earnings. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she does have legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: “A man contracts a preliminary marriage either in person or through his agent and a woman contracts a preliminary marriage either in person or through her agent.” He explains it about an adult woman. But did we not state: “If an underage girl said, accept the bill of divorce for me, it is no valid bill of divorce until it reaches her hand.” He explains it about an orphan. But did we not state: “If her father said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. “A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.” He explains that following Rebbi Jehudah, since Rebbi Jehudah said, “no two hands can acquire together.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan. Can one rely on that? It was no question of relying on him since it was as from the sea to the frying pan.

As it was stated: “One may say to his worker: Here you have a denar, use it for food, here you have a denar, use it for drink, and not be worried about either the Sabbatical year, tithes, or wine for libations. But if he told him, go and buy yourself a loaf and I shall give you the money, go and buy yourself a reviït of wine and I shall give you the money, he has to worry because of the Sabbatical year, tithes, and wine used for libations.” Rebbi Ze‘ira said, the grocer becomes the agent of the employer to let the worker acquire. [Rebbi Hila said, the worker] acquired for the employer from the grocer and then acquires it himself.

Here also, in the opinion of Rebbi Ze‘ira the husband becomes the wife’s agent to benefit the poor. Rebbi Hila said, the poor person acquired it for the wife from her husband and afterwards acquired it for himself.

What is the difference between them? If the grocer was deaf-mute. According to Rebbi Ze‘ira, he does not have to worry because a deaf-mute cannot become an agent; according to Rebbi Hila, he does have to worry.

MISHNAH: Somebody said to his agent: “Go and marry me preliminarily to woman X at place Y”; if he went and married him preliminarily at another place, she is not preliminarily married. “She is at place Y;” if he married him preliminarily at another place, she is preliminarily married.

HALAKHAH: “Somebody said to his agent: “Go and marry me preliminarily to woman X,” etc. The Mishnah does not follow Rebbi Eleazar. But following Rebbi Eleazar she is preliminarily married unless [the husband] tells [the agent]: Do not preliminarily marry me to her except at place X and he went and executed the preliminary marriage at another place.

HALAKHAH: “Somebody said to his agent: “Go and marry me preliminarily to woman X,” etc. The Mishnah does not follow Rebbi Eleazar. But following Rebbi Eleazar she is preliminarily married unless [the husband] tells [the agent]: Do not preliminarily marry me to her except at place X and he went and executed the preliminary marriage at another place.

When Rebbi Meïr expired, Rebbi Jehudah decided and said, Rebbi Meïr’s students shall not enter here. Symmachos squeezed by and entered. He said, “Most holy sacrifices for preliminary marriage,” how could a woman enter the Temple courtyard? He said to him, if he contracts preliminary marriage through an agent. By what does he contract preliminary marriage? Rebbi Eleazar said, by its body. Rebbi Joḥanan said, by the goodwill created. Or we might say that they do not disagree. When Rebbi Eleazar said, by its body, [he meant] by the expected goodwill from it. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: One may contract preliminary marriage with a peruṭah from Second Tithe.

MISHNAH: If somebody said to another: go and marry me preliminarily to woman X, and [the agent] went and married her preliminarily himself, she is preliminarily married. Also, if somebody said to a woman, you are preliminarily married to me after thirty days and another man married her preliminarily within these thirty days, she is preliminarily married to the second man; as a daughter of an Israel married to a Cohen she may eat heave. From today and after thirty days, and another man married her preliminarily within these thirty days, she is and is not preliminarily married. As a daughter of an Israel married to a Cohen or daughter of a Cohen married to an Israel she may not eat heave.

HALAKHAH: “If somebody says to another: go and marry me preliminarily to woman X,” etc. He looks out for himself and is rewarded since his acquisition is valid, but he behaved treacherously. The same holds for monetary transactions. If somebody says to another: go and buy for me goods X, and [the agent] went and bought [the merchandise] for himself, he looks out for himself and is rewarded since his acquisition is valid, but he behaved treacherously. Rebbi Ze‘ira cursed those who saw another person trying to buy certain goods and outbid him. Rebbi Abun in the name of Rebbi Ze‘ira: Also about one who organizes a group against another, the rabbis quote: “A person who prevents a good thing coming to his neighbor abandons the fear of the Almighty.”

If the agent was not identified as such by the witnesses and he says, I married her preliminarily for myself, but she says, to the first, the second is like one who says to a woman: I married you preliminarily but she says, you did not marry me preliminarily. Also it is as if she said to the first, you married me preliminarily but he says, I did not marry you preliminarily. If she says, I do not know, the presumption is in favor of the second. If the agent was identified as such by the witnesses and he says, I married her preliminarily for myself, but she says, to the first, the presumption is in favor of the first. If she said, I do not know, both of them give a bill of divorce or, if they so desire, one gives a bill of divorce and the other marries definitively.

If the agent was not identified as such by the witnesses and he says, I married her preliminarily for myself, but she says, to the first, the second is like one who says to a woman: I married you preliminarily but she says, you did not marry me preliminarily. Also it is as if she said to the first, you married me preliminarily but he says, I did not marry you preliminarily. If she says, I do not know, the presumption is in favor of the second. If the agent was identified as such by the witnesses and he says, I married her preliminarily for myself, but she says, to the first, the presumption is in favor of the first. If she said, I do not know, both of them give a bill of divorce or, if they so desire, one gives a bill of divorce and the other marries definitively.

A person owed another one 100 denars on a document. He sent 50 with an agent and instructed him: If he does not surrender the document, do not give him anything. The case came before Rebbi Immi. He said, go and give it, for we know. Think of it, Rebbi Immi [might die]! One writes for him a proclamation of the court. If one accepts for another person, the rabbis here say, what he accepted, he accepted for the claimant.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

MISHNAH: If somebody empowered his agent to contract preliminary marriage for his daughter and then went himself and contracted for her, ifhe was first, his preliminary marriage is valid, but if his agent was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively. Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself, if she was first, her preliminary marriage is valid, but if her agent’s was first, that preliminary marriage is valid. If precedence cannot be established, both give a bill of divorce or, if they agree, one gives a bill of divorce and one marries definitively.

HALAKHAH: “Similarly, if a woman empowered her agent,” etc. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said that a person invalidates agency by a declaration? He explains it by the stringency of the rules of adultery and incest. Rebbi Yose ben Rebbi Abun understood this from the latter part: “Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself.” Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said that a person invalidates agency by a declaration? He explains it by the stringency of the rules of adultery and incest.

HALAKHAH: “Similarly, if a woman empowered her agent,” etc. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said that a person invalidates agency by a declaration? He explains it by the stringency of the rules of adultery and incest. Rebbi Yose ben Rebbi Abun understood this from the latter part: “Similarly, if a woman empowered her agent to contract preliminary marriage for her and then went and contracted for herself.” Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said that a person invalidates agency by a declaration? He explains it by the stringency of the rules of adultery and incest.

HALAKHAH: “If somebody empowered his agent,” etc. It was stated: “If a man and a woman come from overseas; he says, she is my wife, and she says, he is my husband. One will not execute anybody because of her being a married woman. If they become generally known, one will execute because of her being a married woman.” How long does it take to be generally known? Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Up to thirty days. There, we have stated: “A toddler who is found near cake-dough with a piece of dough in his hand, Rebbi Meïr declares pure but the Sages declare it impure, for toddlers will slap their hands on cake-dough.” Does one burn because of general knowledge? Rebbi Yose in the name of Rebbi Ze‘ira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, one executes because of general knowledge. Rebbi Simeon ben Laqish said, one does not execute because of general knowledge. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ze‘ira: Everybody agrees that one executes because of general knowledge. Where do they disagree? About burning. Rebbi Joḥanan said, one executes because of general knowledge but one does not burn because of general knowledge. Rebbi Simeon ben Laqish said, since one executes because of general knowledge, one also burns because of general knowledge. And from where that one executes because of general knowledge? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, it is written: “He who hits his father or his mother shall be put to death.” But is it certain that this one is his father? Is it not only general knowledge that he is his father? But it says, one executes. So here also one executes.

MISHNAH: He who robbed at least a peruṭa’s worth from a fellow man and swore to him should deliver it to him even in Media. He should deliver neither to [the victim’s] son nor to his agent, but he may deliver to an agent of the court, and if [the victim] had died, he has to make restitution to his heirs. If he had returned the capital but not the fifth, or [the victim] had forgiven him the capital but not the fifth or had forgiven him both except for less than a peruṭa’s worth of the capital, he need not follow him. If he had returned the fifth but not the capital, or [the victim] had forgiven him the fifth but not the capital or had forgiven him both except for a peruṭa’s worth of the capital, he has to follow him. If he paid the capital but swore on the fifth, he pays a fifth for the fifth until the capital becomes less than a peruṭa’s worth. And so “for a deposit, or a partnership, or robbery, or if he oppressed his neighbor, or found lost property and denied it, and swore falsely,” has to pay the capital, and a fifth, and a reparation sacrifice.

MISHNAH: He who robbed at least a peruṭa’s worth from a fellow man and swore to him should deliver it to him even in Media. He should deliver neither to [the victim’s] son nor to his agent, but he may deliver to an agent of the court, and if [the victim] had died, he has to make restitution to his heirs. If he had returned the capital but not the fifth, or [the victim] had forgiven him the capital but not the fifth or had forgiven him both except for less than a peruṭa’s worth of the capital, he need not follow him. If he had returned the fifth but not the capital, or [the victim] had forgiven him the fifth but not the capital or had forgiven him both except for a peruṭa’s worth of the capital, he has to follow him. If he paid the capital but swore on the fifth, he pays a fifth for the fifth until the capital becomes less than a peruṭa’s worth. And so “for a deposit, or a partnership, or robbery, or if he oppressed his neighbor, or found lost property and denied it, and swore falsely,” has to pay the capital, and a fifth, and a reparation sacrifice.

“A person was transporting from a lowprice place to a highprice one. Another said to him, give it to me, I shall pay you what you would charge at place X. If the responsibility is the giver’s, it is forbidden, but the buyer’s is permitted. A person was transporting a package from place to place. Another said to him, give it to me, I shall pay you what you would charge at place X. If the responsibility is the giver’s, it is forbidden, but the buyer’s is permitted. But donkey drivers who receive from householders obtain produce for a highprice place at lowprice rates.” Rebbi Jehudah bar Pazi: At a place where usually they can go and return the same day. Rav Huna said, he becomes his agent. But did one not object to [Rav] Huna: If an agent fell victim to an accident, is he liable? If he was the victim of an accident, he is not liable. Does it not happen that an unpaid trustee accepts to be like a borrower? But did not Rebbi Hoshaia state: Just as he is liable for the entirety, so he is liable for a part! Why does one quote this? There, he would pay a high price, but here he pays at the low rate.

“A person was transporting from a lowprice place to a highprice one. Another said to him, give it to me, I shall pay you what you would charge at place X. If the responsibility is the giver’s, it is forbidden, but the buyer’s is permitted. A person was transporting a package from place to place. Another said to him, give it to me, I shall pay you what you would charge at place X. If the responsibility is the giver’s, it is forbidden, but the buyer’s is permitted. But donkey drivers who receive from householders obtain produce for a highprice place at lowprice rates.” Rebbi Jehudah bar Pazi: At a place where usually they can go and return the same day. Rav Huna said, he becomes his agent. But did one not object to [Rav] Huna: If an agent fell victim to an accident, is he liable? If he was the victim of an accident, he is not liable. Does it not happen that an unpaid trustee accepts to be like a borrower? But did not Rebbi Hoshaia state: Just as he is liable for the entirety, so he is liable for a part! Why does one quote this? There, he would pay a high price, but here he pays at the low rate.

MISHNAH: If somebody borrowed a cow and [the lender] sent it through his son, or his slave, or his agent, or through the borrower’s son, or slave, or agent, and it died, he is not liable. If the borrower said, send it to me through my son, or slave, or agent, or through your son, or slave, or agent, or if the lender said, I am going to send it to you through my son, or slave, or agent, or through your son, or slave, or agent, and the borrower said: send! If it died, he is liable. The same holds when he returns it.

MISHNAH: If somebody borrowed a cow and [the lender] sent it through his son, or his slave, or his agent, or through the borrower’s son, or slave, or agent, and it died, he is not liable. If the borrower said, send it to me through my son, or slave, or agent, or through your son, or slave, or agent, or if the lender said, I am going to send it to you through my son, or slave, or agent, or through your son, or slave, or agent, and the borrower said: send! If it died, he is liable. The same holds when he returns it.

MISHNAH: If somebody borrowed a cow and [the lender] sent it through his son, or his slave, or his agent, or through the borrower’s son, or slave, or agent, and it died, he is not liable. If the borrower said, send it to me through my son, or slave, or agent, or through your son, or slave, or agent, or if the lender said, I am going to send it to you through my son, or slave, or agent, or through your son, or slave, or agent, and the borrower said: send! If it died, he is liable. The same holds when he returns it.

MISHNAH: If somebody borrowed a cow and [the lender] sent it through his son, or his slave, or his agent, or through the borrower’s son, or slave, or agent, and it died, he is not liable. If the borrower said, send it to me through my son, or slave, or agent, or through your son, or slave, or agent, or if the lender said, I am going to send it to you through my son, or slave, or agent, or through your son, or slave, or agent, and the borrower said: send! If it died, he is liable. The same holds when he returns it.

MISHNAH: If somebody borrowed a cow and [the lender] sent it through his son, or his slave, or his agent, or through the borrower’s son, or slave, or agent, and it died, he is not liable. If the borrower said, send it to me through my son, or slave, or agent, or through your son, or slave, or agent, or if the lender said, I am going to send it to you through my son, or slave, or agent, or through your son, or slave, or agent, and the borrower said: send! If it died, he is liable. The same holds when he returns it.

MISHNAH: If somebody borrowed a cow and [the lender] sent it through his son, or his slave, or his agent, or through the borrower’s son, or slave, or agent, and it died, he is not liable. If the borrower said, send it to me through my son, or slave, or agent, or through your son, or slave, or agent, or if the lender said, I am going to send it to you through my son, or slave, or agent, or through your son, or slave, or agent, and the borrower said: send! If it died, he is liable. The same holds when he returns it.

Rebbi Immi said, if a son was seen separated during his father’s lifetime, what he accumulated, he accumulated for himself. As the following: A person learned to be a barber. His brother wanted to share with him. The case came before Rebbi Immi who said, do we say that if a person found something, his brothers share with him? A person became an agent. His brother wanted to share with him. The case came before Rebbi Immi who said, do we say that if a person went into robbery, his brothers share with him? A brother of Rebbi Horiana, brother of Rebbi Samuel ben Sosartai, wanted to share with him. He told him, brother Alexander, do you not know that our father left us thousands?

What is the reason of the House of Shammai? Any word of criminality. How do the House of Hillel explain the reason of the House of Shammai? “Criminality,” any word of criminality. Explain it if he appropriated it through an agent.

Ravina challenged Rava (all the cases to follow are where the person is in pursuit of a Mitzvah so they would not be punished with exile): This excludes the case of a father who strikes his son (and kills him inadvertently), and the teacher who rebukes his student (and inadvertently kills him) and the court agent (who inadvertently killed). So, why (is this a mitzvah to hit one's son, etc?). Let us say that since he was already learned (the son), it's not actually a Mitzvah to strike him (again) so here too, it is also not a Mitzvah. (Rava:) There, despite the fact that he's already learned, it is still a Mitzvah to hit him, as it is stated, "rebuke your son and he will bring you rest."

No! It is like as it is taught [in a baraita]: "And they speak to him words appropriate to him, saying to him: 'Do not do this practice of shedding blood! It was accidentally that the deed came to his hand!' Rabbi Meir says: 'He speaks for himself, as it is said: "And this is the word (davar) of the murderer" (Deuteronomy 19:4)' [lit. this is the matter (davar) of the murderer]. They [the rabbis] said to him: There is much that an agent can accomplish (that he alone would not be able to do).

But I'd this logical?! Whether [one holds like] the opinion that it is a mitzvah [for the Goel HaDam to kill the murderer] or whether [one holds like] the opinion that it is permissible, is it permitted [for a son to kill his father]? But Rabba bar Rav Huna said, and so too was taught in a baraisa of the academy of Rebbi Yishmael, For everything a son may not be made into an agent [of the court] against his father to hit him or curse him, except in the case of one who instigates [idolatry] upon which the Torah says (Deuteronomy 13,9) "do not spare him and do not conceal him".

If he kills her [thus nullifying his ability to perform the remedy of remarrying her], the [he would be exempt based of the principle of] Kim Leih B'dirabah Me'neih [that anyone liable to the death penalty is exempt from all else.] Rav Shimi miChuznah proposed in a case where he accepted on her behalf Kidushin from another man. Rav asked If she had appointed him as her agent, then is he the one nullifying it? And if she had not appointed him as her agent then is anything even coming from his actions? They would be meaningless!

If he kills her [thus nullifying his ability to perform the remedy of remarrying her], the [he would be exempt based of the principle of] Kim Leih B'dirabah Me'neih [that anyone liable to the death penalty is exempt from all else.] Rav Shimi miChuznah proposed in a case where he accepted on her behalf Kidushin from another man. Rav asked If she had appointed him as her agent, then is he the one nullifying it? And if she had not appointed him as her agent then is anything even coming from his actions? They would be meaningless!

And if he dies under his hand, [the agent of court] is exonerated. If he added one additional lash and he died, then [the agent] is exiled on his account. If he soiled himself, whether with excrement or urine, he is exempt [from any further lashes]. Rebbi Yehuda says, A man [is exempt only with] excrement, but a woman with [is even exempt with] urine. GEMARA:

And if he dies under his hand, [the agent of court] is exonerated. If he added one additional lash and he died, then [the agent] is exiled on his account. If he soiled himself, whether with excrement or urine, he is exempt [from any further lashes]. Rebbi Yehuda says, A man [is exempt only with] excrement, but a woman with [is even exempt with] urine. GEMARA: