BSD

Shkolim 6b (2)

Adar I 11, 5784. February 20, 2024

Our גמרא was a rather complicated קדשים sugya concerning לשמה and פיגול.

One short note:

We previously encountered the idea that according to בית הלל, an error when being מקדיש is null and void. טעות בהקדש אינו הקדש.

This concept of  אין הקדש בטעות is used in another totally different (and amusing) case.

The case is of a fellow ראובן, that sent שמעון as a שליח to be מקדש לאה, for him. לאה lived in another city and upon the שליח arriving in this city he coordinated with the town leaders and showed them his proxy documentation from ראובן.

After choosing proper עדים for the קידושין he went thru the proper ritual in front of them by saying  ’הרי את מקודשת לראובן’.

Afterwards, the above the עדים said that what they heard him say was actually הרי את מקודשת לי!

When the עדים asked him “why did you say לי”? The שליח swears that “I thought I said הרי את מקודשת לראובן, and חס ושלום I did not mean it for myself. Especially as I already have a wife and how can I hurt her by marrying another woman?”

We digressed to discuss if the חרם דרבינו גרשום had already been enacted. It was indeed after the חרם was accepted, at least in Europe.

רבנו גרשום (מכונה רבינו גרשום מאור הגולה או רגמ”ה; ד‘תש“ך 960^[1] – ד‘תשפ“ח 1028)

רבי מאיר ב”ר ברוך מרוטנבורג נודע בשם המהר”ם מרוטנבורג (אחרי ד‘תתק“פ (1220) – י“ט באייר ה‘נ“ג (1293))

“And if I did indeed say לי, it was because there was a commotion etc”.

The שליח immediately went over to the woman and said הרי את מקודשת’ לראובן’.

So now the question is who is she married to? ראובן or שמעון?

The Maharam of Rothenburg was asked this question and ruled that the שליח is believed that it was an error on his part and has to validity. He bases it on the above opinion of בית הלל that הקדש בטעות is אינו הקדש.