משנה: אֵי זוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמֵאֵן. כָּל־שֶׁהִשִּׂיאָתָהּ אִמָּהּ וְאַחֶיהָ מִדַּעְתָּהּ. הִשִּׂיאוּהָ שֶׁלֹּא מִדַּעְתָּהּ אֵינָהּ צְרִיכָה לְמֵאֵן. רִבִּי חֲנִינָה בֶּן אַנְטִי גֳנוֹס אוֹמֵר כָּל־תִּינוֹקֶת שֶׁאֵינָהּ יְכוֹלָה לִשְּׁמוֹר קִידּוּשֶׁיהָ אֵינָהּ צְרִיכָה לְמֵאֵן. רִבִּי אֱלִיעֶזֶר אוֹמֵר אֵין מַעֲשֵׂה קְטַנָּה אֶלָּא כִמְפוּתָּה. בַּת יִשְׂרָאֵל לַכֹּהֵן לֹא תֹאכַל בַּתְּרוּמָה בַּת כֹּהֵן לְיִשְׂרָאֵל תֹּאכַל בַּתְּרוּמָה. MISHNAH: Which underage girl needs to repudiate? Anyone whom mother or brothers married off with her knowledge40She has been informed that she is going to live with that man as his wife.. If they married her off without her knowledge41If either she was not informed that she was a wife or she was too young to understand the implications, she may walk out without any formality. The minimum age for a girl to be married is three years and one day (Mishnah Niddah 5:4). she does not have to repudiate. Rebbi Ḥanina ben Antigonos says, any girl who is unable to watch over her marriage gift does not have to repudiate42If she is apt to give her marriage ring away as any other piece of jewelry, she is not married.. Rebbi Eliezer says, in all legal respects, the underage girl is like one seduced43Since the underage cannot legally enter a contract, her marriage has no legal consequences until she comes of age.: The daughter of an Israel married to a Cohen may not eat heave; the daughter of a Cohen married to an Israel may eat heave.
הלכה: אֵי זוֹ הִיא קְטַנָּה שֶׁהִיא צְרִיכָה לְמֵאֵן כול׳. אֵי זֶהוּ לְדַעְתָּהּ. עֲבַד לָהּ גְּנוֹן וּמְלַבְּשִׁין לָהּ קוֹזְמִידִין וּמַדְבְּרִין לָה גְּבַר. HALAKHAH: “Which underage girl needs to repudiate,” etc? What means “with her knowledge”? One makes for her a canopy, dresses her in jewelry44Greek κοσμίδια “jewelry”. and leads the man to her.
מַה חֲלוּקִין עַל רִבִּי חֲנַנְיָה בֶּן אַנְטִיגֳנֹס. מִן מַה דָמַר רִבִּי יוֹחָנָן. אֵי זוֹ הִיא קְטַנָּה שֶׁהִיא צְרִיכָה לְהִתְגָּרֵשׁ. כָּל־שֶׁנּוֹתְנִין לָהּ גִּיטָּהּ וְדָבָר אַחֵר עַמּוֹ וְהִיא מוֹצִיאָה אוֹתוֹ לְאַחַר זְמָן. הָדָא אָֽמְרָה. חֲלוּקִין עַל רִבִּי חֲנַנְיָה בֶּן אַנְטִיגֳנֹס. Do they disagree with Rebbi Ḥananiah ben Antigonos? From what Rebbi Joḥanan said, which is the underage girl that needs a bill of divorce? Anyone who is given her bill of divorce together with something else and she produces it after some time45Since a bill of divorce is needed if the girl is able to take care of that bill (which she needs as proof that she is unmarried and can enter a second marriage) irrespective of her maturity when she was married first, it proves that the majority does not require more than that she was made aware that she was being married and reasonably could understand what that meant.. This implies that they disagree with Rebbi Ḥananiah ben Antigonos.
רִבִּי לִיעֶזֶר אוֹמֵר אֵין מַעֲשֵׂה קְטַנָּה כְּלוּם. אֵינוֹ זַכַּאי לֹא בִּמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ וְלֹא בְהֵפֵר נְדָרֶיהָ כִּילּוּ שֶׁאֵינָהּ אִשְׁתּוֹ לְכָל־דָּבָר. אֶלָּא שֶׁהִיא צְרִיכָה מִמֶּנּוּ מֵיאוּנִין. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. זַכַּאי בִמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ וּבְהֵפֵר נְדָרֶיהָ כִּילּוּ הִיא אִשְׁתּוֹ לְכָל־דָּבָר. אֶלָּא שֶׁהִיא יוֹצְאָה הֵימֶינּוּ בְגֵט. אָמַר רִבִּי יִשְׁמָעֵאל. חִיזַּרְתִּי עַל כָּל־מִידּוֹת חֲכָמִים וְלֹא מָצָאתִי אָדָם שֶׁמִּידָּתוֹ שָׁוָה בִקְטַנָּה חוּץ מִמִּידּוֹת רִבִּי אֲלִיעֶזֶר. אֶלָּא שֶׁהוּא אוֹמֵר שֶׁהִיא צְרִיכָה מִמֶּנּוּ מֵיאוּנִין. 46Tosephta 13:3, Yevamot.108a">Babli 108a. Rebbi Eliezer says, the actions of an underage girl have no legal standing. He has no right to what she finds or earns, nor may he dissolve her vows; she is as if not his wife in any respect except that she needs repudiation from him. Rebbi Joshua said, he owns what she finds or earns, he may he dissolve her vows; she is his wife in all respects except that she needs a bill of divorce from him47In all parallel sources: “except that she needs repudiation from him.” That reading is required by the next sentence, since otherwise R. Joshua would be more logically consistent than R. Eliezer.. 48Tosephta 13:4; in the Babli, this is an Amoraic statement by Samuel. Rebbi Ismael said, I looked around at all logical systems of Sages and did not find anybody who was consistent in the matter of an underage girl except Rebbi Eliezer, only that he requires repudiation from him.
אָמַר רִבִּי אַבָּהוּ. מַעֲשֶׂה בְּאִמּוֹ שֶׁל רִבִּי לִיעֶזֶר שֶׁהָֽיְתָה דוֹחֶקֶת בּוֹ לַשֵּׂאת אֶת בַּת אֲחוֹתוֹ. וְהָיָה אוֹמֵר לָהּ. בִּתִּי. לֵכִי הִינָּֽשְׂאי. בִּתִּי. לֵכִי הִינָּֽשְׂאי. עַד שֶּׁאָֽמְרָה לוֹ. הֲרֵי אֲנִי שִׁפְחָה לְךָ לִרְחוֹץ רַגְלֵי עַבְדֵי אֲדֹנִי. אַף עַל פִּי כֵן כְּנָסָהּ וְלֹא הִכִּירָהּ עַד שֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת. Rebbi Abbahu said: It happened that Rebbi Eliezer’s mother was pushing him to marry his sister’s daughter. He said to [the girl]: go and get married, go and get married, until she said to him: Here I am your slave girl to wash the feet of my master’s servants49A slightly garbled version of Abigail’s speech, 1S. 25:41.. Even though he married her, he did not sleep with her until she had grown two pubic hairs50Since for him, sleeping with an underage girl is tantamount to seducing her, even in a marriage..
עַל דַּעְתֵּיהּ דְּרִבִּי לִיעֶזֶר. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתִיטּוֹל קְנָס מִמֶנּוּ. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוֹשֻׁעַ. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתִיטּוֹל קְנָס מֵאַחֵר. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתַעֲקוֹר גִּיטָּהּ חֲלָלָה וּמַמְזֶרֶת. רִבִי יִצְחָק שָׁאַל. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתַחֲזִיר לִמְזוֹנוֹת אָבִיהָ. פְּשִׁיטָא שֶׁאֵינָהּ חוֹזֶרֶת לִמְזוֹנוֹת בַּעֲלָהּ. שֶׁכֵּן הוּא כוֹתֵב לָהּ. וְאַתְּ תְּהַוְייָן יָֽתְבָא בְבֵיתִי וּמִיתְזַנָה מִן נִיכְסַיי. וְלֵית הוּא בֵיתָהּ. לֹא צוּרְכָא דְלֹא. מַהוּ שֶׁתְּמֵאֵן בּוֹ וְתַחֲזוֹר לִמְזוֹנוֹת אָבִיהָ. According to Rebbi Eliezer, may she repudiate him and collect a fine from him51Since for R. Eliezer any sex act with a minor girl is a seduction, may she repudiate him and go to court to collect the money due a virgin from her seducer?? According to Rebbi Joshua, may she repudiate him and collect a fine from another man52Assuming she was still a virgin; if she repudiated the man, may she claim never to have been married and therefore be entitled to all the payments the seducer or the rapist of a virgin has to pay?? May she repudiate this one and invalidate her bill of divorce, a desecrated or a bastard53These are different questions taken together. If a Cohen married an underage girl forbidden to him and she repudiated him, does that retroactively free the Cohen from the guilt incurred in the marriage (and its eventual punishment)? Or if she repudiates a second marriage, may she return to the first husband even though for an adult that would be a transgression of a biblical prohibition; cf. Yevamot 13:6:1-7:4" href="/Jerusalem_Talmud_Yevamot.13.6.1-7.4">Mishnaiot 4–6.? Rebbi Isaac asked, may she repudiate and return to her father’s food54The daughter of a Cohen married to an Israel. This is no problem for R. Eliezer since she never stopped eating Cohen’s food.? It is obvious that she does not return to her husband’s food55After he divorced her. The question whether the repudiating wife has any monetary claim on the husband is also asked in the Ketubot.53b">Babli, Ketubot 53b, and is left unanswared (In the absence of a legal ruling, the claimant cannot prove his case and cannot collect.) since he writes for her: “You shall live in my house and be fed from my property,56Ketubot 4:11:1" href="/Jerusalem_Talmud_Ketubot.4.11.1">Mishnah Ketubot 4:12.” and she is not in his house. Therefore, the only question is, may she repudiate and return to her father’s food?
תַּמָּן תַּנִּינָן. קָטָן שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת. רִבִּי יוּדָה אוֹמֵר. תְּרוּמָתוֹ תְרוּמָה. תַּנָּא בְשֵׁם רִבִּי מֵאִיר. לְעוֹלָם אֵין תְּרוּמָתוֹ תְרוּמָה עַד שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת. רִבִּי אָבִין כַּהֲנָא בְּשֵׁם רִבִּי הִילָא. וְלֹא תִשְׂאוּ עָלָיו חֵטְ אֶת שֶׁהוּא בִנְשִׂיאַת עָוֹן תּוֹרֵם. אֶת שְׁאֵינוֹ בִנְשִׂיאַת עָוֹן אֵינוֹ תוֹרֵם. הָתִיבוּן. גוֹיִם הֲרֵי אֵינוֹ בִנְשִׂיאַות עָוֹן וְתוֹרֵם. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא. וְנֶחְשַׁב לָכֶם וַהֲרֵמוֹתֵם אֶת שֶׁכָּתוּב בּוֹ מַחֲשָׁבָה תוֹרֵם. וְאֶת שֶׁאֵין כָּתוּב בּוֹ מַחֲשָׁבָה אֵינוֹ תוֹרֵם. הָתִיבוּן. הֲרֵי גוֹיִם הֲרֵי אֵין כָּתוּב בָּהֶן מַחֲשָׁבָה וְתוֹרֵם. תַנֵּי רִבִּי הוֹשַׁעְיָה גוֹיִם אֵין לָהֶן מַחֲשָׁבָה בֵּין לְהַכְשִׁיר בֵּין לִתְרוּמָה. 57This and the following paragraphs are from Terumot 1:1:1-23" href="/Jerusalem_Talmud_Terumot.1.1.1-23">Terumot Chapter 1, Notes 105–135, with minor differences. There, we have stated: Rebbi Jehudah says, the heave given by a minor who has not yet grown two pubic hairs is heave. It was stated in the name of Rebbi Meïr: His heave is never heave unless he grew two pubic hairs. Rebbi Abin, Cahana in the name of the Rebbi Hila (Numbers.18.32">Num.18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! Rebbi Yose in the name of Rebbi Hila (Numbers.18.27">Num. 18:27): “Your heave will be credited to you”, (Numbers.18.26">v. 26) “and you shall lift”. Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for Gentiles, and he may give heave! Rebbi Hoshaia stated: Gentiles have no “thought” whether for preparation or for heave.
רִבִּי אָחָא בַּר חִינְנָא בְשֵׁם כַּהֲנָא. כְּדִבְרֵי מִי שֶׁהוּא אוֹמֵר. אֵינוֹ תוֹרֵם וְאֵינוֹ מַקְדִּשׁ. וְלָמָּה לֹא אָמַר. כְּדִבְרֵי מִי שֶׁהוּא תּוֹרֵם וּמַקְדִּישׁ. בְּגִין דְּרִבִּי יוּדָה אָמַר. תּוֹרֵם וְאֵינוֹ מַקְדִּשׁ. אָמַר רִבִּי יוֹחָנָן. אֲפִילוּ כְמָאן דְּאָמַר. אֵינוֹ תוֹרֵם מַקְדִּשׁ. מָהוּ מַקְדִּשׁ. עוֹלָה וּשְׁלָמִים. לְהָבִיא חַטָּאת חֵלֶב אֵינוֹ יָכוֹל שֶׁאֵין לוֹ חַטָּאת חֵלֶב. חַטָּאת דָּם אֵינוֹ יָכוֹל שֶׁאֵין לוֹ חַטָּאת דָּם. מָהוּ שֶׁיָּבִיא קָרְבַּן זִיבָה וְקָרְבַּן צָרַעַת. מֵאַחַר שֶׁהִיא חוֹבָה אֵינוֹ מֵבִיא אוֹ מֵאַחַר שֶׁהוּא מִטָּמֵא בָּהֶן מֵבִיא. כָּוְתִּי פְּשִּׁיטָא לָךְ שֶׁהוּא מֵבִיא. מָהוּ שֶׁיֵּעָשֶׂה בָּהֶן שָׁלִיחַ. מֵאַחַר שֶׁהוּא [מִטָּמֵא] בָּהֶן נַעֲשֶׂה בָּהֶן שָׁלִיחַ אוֹ מֵאַחַר שֶׁאֵינוֹ נַעֲשֶׂה שָׁלִיחַ לְכָל־הַדְּבָרִים אֵינוֹ נַעֲשֶׂה בָהֶן שָׁלִיחַ. הָתִיב רִבִּי יוּדָן. הֲרֵי יֵשׁ לוֹ טֵבֵל דְּבַר תּוֹרָה. פּוֹטֵר טִיבְלוֹ דְּבַר תּוֹרָה. וְהָכָא אַף עַל פִּי שֶּׁהוּא מִטָּמֵא בָּהֶן אֵינוֹ נַעֲשֶׂה שָׁלִיחַ. מָהוּ שֶׁיָּבִיא בִּיכּוּרִין כְּרִבִּי יוּדָה. דּרִבִּי יוּדָה אָמַר הוּקְּשׁוּ לְקָדְשֵׁי הַגְּבוּל. אֵינוֹ מֵבִיא. כְּרַבָּנִן. דְּאִינּוּן אָֽמְרִין הוּקְּשׁוּ לְקָדְשֵׁי הַמִּקְדָּשׁ מֵבִיא. מָהוּ שֶׁיָּבִיא חֲגִיגָה מֵאַחַר שֶׁהוּא חוֹבָה אֵינוֹ מֵבִיא אוֹ מֵאַחַר שֶׁהוּא מְשַׁנֶּה לְשֵׁם שְׁלָמִים מֵבִיא. כָּוְתִּי פְּשִׁיטָא לָךְ שֶׁהוּא מֵבִיא. מַהוּ שֶׁיָּבִיא פֶּסַח. מֵאַחַר שֶׁהִיא חוֹבָה אֵינוֹ מֵבִיא אוֹ מֵאַחַר דְּאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי הוֹשַׁעְיָה. מֵבִיא הוּא אָדָם פֶּסַח בִּשְׁאַר יְמוֹת הַשָּׁנָה וּמְשַׁנֵּיהוּ לְשֵׁם שְׁלָמִים. מֵבִיא. מָהוּ שֶׁיָּבִיא מַעֲשֵׂר דָּגָן. אִין יִסְבָר כְּרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. מִכֹּל מַעְשְׂרוֹתֵיכֶם. הוּקְּשׁוּ מַעְשְׂרוֹת זֶה לָזֶה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר דָּגָן כָךְ אֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה. מָהוּ שֶׁיַּעֲשֶׂה תְּמוּרָה. אִין יִסְבָר כְּרִבִּי מֵאִיר. דְּאָמַר מִכֹּל מַעְשְׂרוֹתֵיכֶם. הוּקְּשׁוּ מַעְשְׂרוֹת זֶה לָזֶה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר דָּגָן כָךְ אֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה כָּךְ אֵינוֹ עוֹשֶׂה תְמוּרָה. וְיִסְבּוֹר כְּרִבִּי שִׁמְעוֹן. דְּאָמַר מַעֲשֵׂר בְּהֵמָה לִימֵּד עַל כָּל־הַקֳּדָשִׁים לִתְמוּרָה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר דָּגָן כָךְ אֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא מַעֲשֵׂר בְּהֵמָה כָּךְ אֵינוֹ עוֹשֶׂה תְמוּרָה. כְּשֵׁם שֶׁאֵינוֹ עוֹשֶׂה תְמוּרָה כָּךְ אֵינוֹ מֵימִר בּוֹ. כְּשֵׁם שֶׁאֵינוֹ מֵימִר בּוֹ כָּךְ אֵינוֹ מֵימִר בְּכָל־הַקֳּדָשִׁים. מָהוּ שֶׁיְּהוּ חַייָבִין עַל קֳדָשָׁיו בַּחוּץ. כַּהֲנָא אָמַר. אֵין חַייָבִין עַל קֳדָשָׁיו בַּחוּץ. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֵּן לָקִישׁ תְּרֵיהוֹן אָֽמְרִין. חַייָבִין עַל קֳדָשָׁיו בַּחוּץ. וְקַשְׁיָא דְרִבִּי כַהֲנָא עַל דְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה פוֹטֵר טִיבְלוֹ דְּבַר תּוֹרָה. וְאַתְּ אָמַר הָכֵין. כְּמָאן דְּאָמַר מֵאֵילֵיהֶן קִיבְּלוּ עֲלֵיהֶן אֶת הַמַּעְשְׂרוֹת. Rebbi Aḥa bar Ḥinena in the name of Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, can he dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he can60In Terumot: “He cannot”. He can, following R. Jehudah; he cannot, following the majority. free his ṭevel by Torah law! But here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah, for Rebbi Jehudah says that First Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of cereals61In Terumot: “Of animals”. The text following shows that the Terumot text is correct at this place.? If he holds with Rebbi Meïr, since Rebbi Meïr said (Numbers.18.28">Num.18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meïr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, one is guilty sacrificing for him outside the Temple. The statement of Cahana disagrees with Rebbi Jehudah, since Rebbi Jehudah frees his ṭevel as biblical law. And you say so? We can say he [Cahana] is following him who says they accepted tithes voluntarily.
וְקַשְׁיָא דְּרִבִּי יוֹחָנָן עַל דְּרִבִּי יְהוֹשֻׁעַ. נִישּׂוּאֶיהָ תוֹרָה הֵפֵר נְדָרֶיהָ תוֹרָה. וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי זְעִירָא. לֵית כָּאן הֵפֵר נְדָרִים מִן הָדָא דְּרִבִּי יוֹחָנָן עַל הָדָא דְרִבִּי יְהוֹשֻׁעַ. רִבִּי נִיסָּא שָׁאַל. וִיהִי כֵן בָּאֲסוּרוֹת. רִבִּי יוֹחָנָן אָמַר. אֵין לוֹקִין עָל הָאֲסוּרוֹת. הֲוֵי הַהִיא דְתַנִינָן תַּמָּן. קוֹדֶם לַזְּמַן הַזֶּה אַף עַל פִּי שֶׁאָֽמְרוּ. יוֹדְעִין אָנוּ לְשֵׁם מִי נָדַרְנוּ וּלְשֵׁם מִי הִקְדַּשְׁנוּ. אֵין נִדְרֵיהֶן נְדָרִים וְאֵין הֶקְדֵּישָׁן הֶקְדֵּשׁ. לְאַחַר הַזְּמַן הַזֶּה אַף עַל פִּי שֶׁאָֽמְרוּ. אֵין אָנוּ יוֹדְעִין לְשֵׁם מִי נָדַרְנוּ וְלֹא לְשֵׁם מִי הִקְדַּשְׁנוּ. נִדְרֵיהֶן נְדָרִים וְהֶקְדֵּישָׁן הֶקְדֵּשׁ. וְהָדָא מַתְנִיתָא מַהוּ. עַל דַּעְתֵּיהּ דְּכַהֲנָא בְמַחֲלוֹקֶת. עַל דַּעְתֵין דְרִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דִּבְרֵי הַכֹּל. Rebbi Yoḥanan had a difficulty with the words of Rebbi Joshua. Is her marriage valid by biblical standards? The dissolution of her vows must be by biblical standards62This again proves that in the statement of R. Joshua early in the Halakhah, he must agree that the underage girl may walk out of the marriage by simple repudiation. This means that even according to him, the marriage of a minor is only valid by rabbinic standards. But since the annulment of the wife’s vows by the husband is a biblical law, it is difficult to see how a rabbinic marriage could confer biblical powers on the husband.! And you say so! Rebbi Ze‘ira said, there is no dissolution of vows here, because of what Rebbi Joḥanan had against the words of Rebbi Joshua. Rebbi Nissa asked: Would it be the same for prohibitions63If somebody privatly forbade himself certain things or enjoyments. These “vows and oaths of prohibition to deprive oneself” (Numbers.30.14">Num. 30:14) are exactly what the husband may hinder his wife to bind herself to.? Rebbi Joḥanan said, one does not whip for prohibitions64Cf. Nazir 1:1:2-9" href="/Jerusalem_Talmud_Nazir.1.1.2-9">Nazir 1:1, Nedarim 1:1:2-3:7" href="/Jerusalem_Talmud_Nedarim.1.1.2-3.7">Nedarim 1:1. Since the prohibition is purely by words, it is a “prohibition not implying an action”, for whose infringement no sacrifice of purification is needed or possible. But then there is no criminal act involved and the court will not get involved. It is well possible that R. Joshua holds that the powers of the husband to eliminate such a minor prohibition extends to rabbinic marriages. Cf. Niddah.46b">Babli Niddah 46b.. Would that be as we stated there: “Before that time, even though they said, we know for Whom we made a vow or to Whom we dedicated, their vows are no vows and their dedications no dedications. After that time, even though they said, we do not know for Whom we made a vow or to Whom we dedicated, their vows are vows and their dedications dedications65Mishnah Niddah 5:6. The vows of a girl up to 11 years and a boy up to 12 years are null and void. The vows of a girl over 12 years and a boy over 13 years are valid. In the year in between the validity depends on the ability of the person making the vow to understand what he is doing..” What is the status of that Mishnah? For Cahana it is in dispute66Who said earlier that he who cannot give heave cannot dedicate. For him, R. Jehudah will not agree to the lower time limit set by the Mishnah., for Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion67In the previous paragraphs they had denied the link between ability to tithe and ability to make dedications and vows..