Kiddushin, Daf Samekh Aleph, Part 5

 

Introduction

The discussion of R. Meir s requirement for a double stipulation continues.

 

בשלמא לרבי מאיר היינו דכתיב (בראשית ד, ז) אם תיטיב שאת ואם לא תיטיב לפתח חטאת רובץ אלא לר’ חנינא למה לי

סלקא דעתך אמינא אם תיטיב אגרא אם לא תיטיב לא אגרא ולא דינא קא משמע לן

 

It makes sense for R. Meir what is written: If you do well, you shall be rewarded? And if you do not do well, sin crouches at the door (Genesis 4:7). But according to R. Hanina, what is its purpose?

I might have thought, If you do well, there is reward, but if you do not do well, there is neither reward nor punishment. Hence it teaches us [otherwise].

 

God when speaking to Cain uses a double formulation. This accords well with R. Meir. R. Hanina b. Gamaliel would say that without the double formulation we might have thought that if Cain does not act well he would be neither rewarded nor punished. The double formulation teaches us that if he sins, he will be punished (sin crouches at the door, always reminds me of my dog wanting to go for a walk).

 

בשלמא לר’ מאיר היינו דכתיב (בראשית כד, מא) אז תנקה מאלתי אלא לרבי חנינא בן גמליאל למה לי איצטריך סלקא דעתך אמינא היכא דניחא לה לדידה ולא ניחא ליה לדידהו מייתי בעל כרחייהו קא משמע לן

 

It makes sense for R. Meir, that it is written: Then you shall be free from my adjuration (Genesis 24:41); but according to R. Hanina b. Gamaliel, what do I need it for?

It is necessary: Lest I would say, If she were willing but not they [her family], he was to bring her against their will. Hence it teaches us [otherwise].

 

When Abraham instructs his servant to bring a wife for his son, he uses a double formulation: Thus shall you be freed from my adjuration: if, when you come to my kindred, they refuse you only then shall you be freed from my adjuration. This makes sense for R. Meir, but again, why, according to R. Hanina b. Gamaliel is a double formulation needed?

The answer is that if Abraham had only instructed the servant to take a wife for his son (v. 38) we might have thought that if she was willing to go but her family did not want to send her, he should bring her against her family s will. Hence, Abraham had to stress that she was not to come against her family s will.

 

אם לא תאבה האשה למה לי איצטריך סד"א היכא דניחא להו לדידהו ולא ניחא לה לדידה נייתי בעל כרחה קא משמע לן

 

What is the purpose of, and if the woman be not willing (Gen. 24:8)?

It is necessary lest I would say, If they [her family] were willing but not she, he should bring her against her will. Hence it teaches us [otherwise].

 

Genesis 24:8 emphasizes that Rebekah must also be willing to come back to Canaan, not just her family.