meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Nashim/Kiddushin/English/Daf Shevui\u201cthen she shall send\u201d   this teaches that she may appoint an agent; \u201cthen he shall send, then he shall send her\u201d this teaches that the agent can appoint an agent.  .txt"}
text: Kiddushin
  קידושין
  Daf Shevui“then she shall send”:   this teaches that she may appoint an agent; “then he shall send, then he shall send her”: this teaches that the agent can appoint an agent.  
  
  
  Kiddushin
  
  
  
  Daf 1a
  
  
  
  Daf 1b
  
  
  
  Daf 2a
  
  
  
  Daf 2b
  
  
  
  Daf 3a
  
  
  
  Daf 3b
  
  
  
  Daf 4a
  
  
  
  Daf 4b
  
  
  
  Daf 5a
  
  
  
  Daf 5b
  
  
  
  Daf 6a
  
  
  
  Daf 6b
  
  
  
  Daf 7a
  
  
  
  Daf 7b
  
  
  
  Daf 8a
  
  
  
  Daf 8b
  
  
  
  Daf 9a
  
  
  
  Daf 9b
  
  
  
  Daf 10a
  
  
  
  Daf 10b
  
  
  
  Daf 11a
  
  
  
  Daf 11b
  
  
  
  Daf 12a
  
  
  
  Daf 12b
  
  
  
  Daf 13a
  
  
  
  Daf 13b
  
  
  
  Daf 14a
  
  
  
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  Daf 15a
  
  
  
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  Daf 16a
  
  
  
  Daf 16b
  
  
  
  Daf 17a
  
  
  
  Daf 17b
  
  
  
  Daf 18a
  
  
  
  Daf 18b
  
  
  
  Daf 19a
  
  
  
  Daf 19b
  
  
  
  Daf 20a
  
  
  
  Daf 20b
  
  
  
  Daf 21a
  
  
  
  Daf 21b
  
  
  
  Daf 22a
  
  
  
  Daf 22b
  
  
  
  Daf 23a
  
  
  
  Daf 23b
  
  
  
  Daf 24a
  
  
  
  Daf 24b
  
  
  
  Daf 25a
  
  
  
  Daf 25b
  
  
  
  Daf 26a
  
  
  
  Daf 26b
  
  
  
  Daf 27a
  
  
  
  Daf 27b
  
  
  
  Daf 28a
  
  
  
  Daf 28b
  
  
  
  Daf 29a
  
  
  
  Daf 29b
  
  
  
  Daf 30a
  
  
  
  Daf 30b
  
  
  
  Daf 31a
  
  
  
  Daf 31b
  
  
  
  Daf 32a
  
  
  
  Daf 32b
  
  
  
  Daf 33a
  
  
  
  Daf 33b
  
  
  
  Daf 34a
  
  
  
  Daf 34b
  
  
  
  Daf 35a
  
  
  
  Daf 35b
  
  
  
  Daf 36a
  
  
  
  Daf 36b
  
  
  
  Daf 37a
  
  
  
  Daf 37b
  
  
  
  Daf 38a
  
  
  
  Daf 38b
  
  
  
  Daf 39a
  
  
  
  Daf 39b
  
  
  
  Daf 40a
  
  
  
  Daf 40b
  
  
  
  Daf 41a
  
  
  
  Daf 41b
  
  If he gave ten parts less or more, the terumah is terumah. If, however, his intention was to add even one part more, his terumah is not terumah. How do we know this? And should you answer that it is derived from divorce, [I would respond:] as for divorce, that [may be] because it is a secular matter! The verse says, “You” “Also you [shall set apart a gift unto the Lord of all your tithes]” (Numbers 18:3). This comes to include the agent.
  But let Scripture write [it] in respect to terumah, and these [marriage and divorce] would come and be derived from it? Because one can refute [the analogy], since it is possible [to separate terumah] by [mere] thought.  
  But let Scripture write [it] in respect to terumah, and these [marriage and divorce] would come and be derived from it? Because one can refute [the analogy], since it is possible [to separate terumah] by [mere] thought. 
  But let Scripture write [it] in respect to terumah, and these [marriage and divorce] would come and be derived from it? Because one can refute [the analogy], since it is possible [to separate terumah] by [mere] thought.  
  But let Scripture write [it] in respect to terumah, and these [marriage and divorce] would come and be derived from it? Because one can refute [the analogy], since it is possible [to separate terumah] by [mere] thought.
  Now, let the Torah write [the principle of agency] in respect to sacrifices, and we can bring the others derive them from it? Now, let the Torah write [the principle of agency] in respect to sacrifices, and we can bring the others derive them from it?
  One cannot be derived from another: but let one be derived from two [others]?   
  Which one should be thus derived? Let the Torah not state it with respect to sacrifices, and we could derive it from these others? As for these, [it might be argued] that [one may appoint an agent] because they are secular in comparison with sacrifices. Let the Torah not write it in the case of divorce, and we could derive it from the others: As for these, that is because they can be performed with intention.   
  But let the Torah not write it of terumah, and it could be derived from the others!   
  That indeed is so. Then what is the purpose of “you,” “also you”?  It is needed for that which R. Yannai said, for R. Yannai said, “Also you”: just as you are members of the covenant, so must your agents be members of the covenant.
  But let the Torah not write it of terumah, and it could be derived from the others!   That indeed is so. Then what is the purpose of “you,” “also you”? It is needed for that which R. Yannai said, for R. Yannai said, “Also you”: just as you are members of the covenant, so must your agents be members of the covenant.
  It is necessary, lest I would have said that a slave [cannot serve as an agent], since he is not permitted [to marry]. But a non-Jew, since he is qualified to [separate] terumah from his own [produce], as we learned: If a non-Jew or Samaritan separates terumah, it is valid: I might think that he can also be appointed an agent [for a Jew]; hence it teaches us [otherwise].
  Now, according to R. Shimon who exempts [them], as we have taught: The terumah of a non-Jew creates a [forbidden] mixture, and one is liable to an [additional] fifth on its account. But R. Shimon exempts [it], “you” “also you” why do I need it? 
  [It is necessary]: Lest I would say that since the Master said: “You,” but not share-croppers; “You” but not partners; “You” but not guardians;  “You” but not one who separates terumah from what is not his, then I might also say, “You” but not your agents. Hence he teaches us [that it is not so].
  Now, that goes well according to R. Yehoshua b. Korhah. But according to R. Yonatan, who uses this verse for a different derashah, from where do we [derive agency]? For it was taught: R. Yonatan said: How do we know that all Israel [may] fulfill their obligation 