Study Kiddushin folio 50A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
With regard to one who pledges to bring a burnt-offering, the verse states: “If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the Tent of Meeting, according to his will, before YHWH” (Leviticus 1:3). The seemingly superfluous
How can these texts be reconciled? They coerce him until he says: I want to bring the offering. The Talmud asks: But why should this be effective; but in his heart it is not satisfactory for him to bring the offering, and it is not according to his will. Rather, is it not because we say: Unspoken m
Rather, the Talmud derives a proof from the latter clause of that same baraita: And similarly, you find with bills of divorce of women and bills of manumission of slaves that when the court rules that a man must divorce his wife or free his slave and he does not want to, they coerce him until he sa
Rather, Rav Yosef says: The proof is from here (64a): In the case of one who betroths a woman and he said: I thought that she was the daughter of a priest, and she is in fact the daughter of a Levite; or I thought she was the daughter of a Levite, and she is found to be the daughter of a priest;
Rather, Abaye said that the proof is from here, from the Mishnah: And in all these cases, despite the fact that she later stated: I intended to become betrothed to him nevertheless, she is not betrothed. But why should her betrothal not take effect at all; but she said: I intended to become betroth