(Mishnah): One who says to his friend, "Go and betroth for me a certain woman'' and he went and betrothed her himself, she is betrothed to the second man.

Similarly, if one said to a woman, "Be betrothed to me after 30 days'' and another man came and betrothed her during those 30 days, she is betrothed to the second man.

If it was a Yisraelis who married a Kohen, she may eat Terumah.

If he said, "From now and after 30 days'' and another man came and betrothed her during the 30 days, she is both betrothed and not betrothed (i.e. doubtfully betrothed) - if she is the daughter of a Kohen betrothed to a Yisrael, she may not eat Terumah.

(Gemara - Beraisa): The second man (who betrothed her himself) was alacritous and gained and he acquired her, but he acted with deceit.

This ruling is also said about monetary acquisitions - If one said to his friend, "Go and buy me a certain item'' and he went and acquired it for himself, he was alacritous and gained and he acquired it for himself, but he acted with deceit.

R. Zeira would curse those who see that their friend wishes to buy something and they pre-empt him and buy it.

R. Avun citing R. Zeira: He would even give a curse if all of the traders come to an agreement to raise their prices (monopolize).

The Rabbanan applied to such people the pasuk (Iyov 6, 14), "...by one who holds back kindness from his friend and (i.e. therefore he) abandons fear of Hashem''

When the shaliach (messenger) was not appointed in the presence of witnesses, if the shaliach said that he betrothed her himself and she said that it was to the first man - the shaliach is like one who told a woman that he betrothed her and she denied it; and as for her, it is as if she told the first one that he betrothed her and he denied it.

If she did not know to whom she had become betrothed, the assumption is that she is betrothed to the second.

When the shaliach was appointed in the presence of witnesses, if the shaliach said that he betrothed her himself and she said it was to the first man, she is assumed to be betrothed to the first man.

If she did not know, they must both give her a get. But if they prefer, one can give a get and one can perform nisuin with her.

(Commenting on the Mishnah above (b)), therefore, if the second one died within 30 days or if he divorced her, the first Kidushin takes effect after those 30 days.

If he died after 30 days and he did not divorce her, the first Kidushin does not take effect.

This was what was taught by R. Chiya - any condition (of marriage) that is fulfilled, even though it was negated later, she is betrothed.

And any condition that was negated at the time of the Kidushin, even it is was fulfilled later, she is not betrothed.

An Amora citing R. Yochanan: (If a person said) "Behold, this shall be an Olah offering after 30 days'', and he sold the animal within the 30 days, it is sold and it is consecrated.

If he bought it back within 30 days, it becomes an Olah offering.

If he bought it back after 30 days, it does not become an Olah offering.

Is an Olah not similar to a woman - a mere verbal declaration of Hekdesh is viewed as if it was already given over to the treasurer except for its shearings and offspring during those 30 days and the sale during that time should not take effect?!

Question: How exactly is a woman compared to an Olah to say that if the second man died, the first Kidushin would not take effect?

Answer (R. Chiya bar Ada): If the second man died and he had a brother - since she must now perform yibum (or chalitzah) the first Kidushin does not take effect.

Question: How exactly is an Olah compared to a woman to say that the Hekdesh does not take effect immediately?

Answer (R. Matanya): He consecrated it (for after 30 days) as an animal with a fixed blemish - since it is consecrated only for its value (as it cannot be sacrificed), it is no different to a woman and if he sold it during that time, the sale is valid.

Question (R. Bun bar Chiya to R. Zeira against Amora above): Hekdesh usually is acquired by the treasurer by mere verbal declaration and here you say that a sale during those 30 days is valid?!

Answer (R. Zeira): There, if he would have consecrated it from now, it would be considered acquired by the treasurer; but here, he said it should be after 30 days.

R. Abahu citing R. Yochanan: If he said, "Behold, this is an Olah for 30 days'', for the whole 30 days it is an Olah, afterwards it automatically reverts to being chulin.

Question: Would personal use during the 30 days constitute the prohibition of meilah?

R. Yochanan: There is a definite prohibition of meilah.

R. Zeira/ R. Hila: The prohibition is doubtful.

If he said, "Behold, you are betrothed to me for 30 days'', she is betrothed (permanently).

Question: What is the difference between Hekdesh and a woman?

Answer: We find that an item can leave Hekdesh without redemption but a woman cannot leave without a get.

Question: Where do we find an item leaving Hekdesh without redemption? According to R. Shimon, (in Maseches Arachin. If a person consecrated his ancestral field and yovel came and it was not redeemed, R Shimon says that the Kohanim) may occupy (the field) without paying.

R. Yosi bei R. Bun: This can follow all opinions (even the Rabbanan who disagree there with R. Shimon), as it is referring to if a person acquired a field and consecrated it (as it becomes Hekdesh but it reverts back to the original owner in yovel - without redemption).

If he said, "This is your get for 30 days'', it is not a valid get, as it has not severed their connection.

R. Yitzchak bar Elazar: This law (earlier in (d)) that she is permanently betrothed only applies when he betrothed with money, but if he used a document, since we learn the ability to betroth with a document from divorce, just as in such a case, she would not be divorced, so too she would not be betrothed.

R. Abahu citing R. Yochanan: If one said, "This should be an Olah offering after 30 days'', if he sold it during that time, the sale is invalid and if he consecrated it, it does not become consecrated.

Question: If so, what was achieved by saying "after 30 days''?

Answer: To retain for himself its wool and its labor during that time.

If one said, "Detach from this field, in order to acquire it for yourself after 30 days'', if he sold it during that time, the sale is invalid and if he consecrated it, it does not become consecrated.

Question: If so, what was achieved by saying "after 30 days''?

Answer: To retain for himself its produce during that time.

If one said, "Take this selah (coin) in order that it should acquire for me your field after 30 days'', if he sold it within that time, the sale is invalid.

Question: Why should a field be different to a woman (for which the Mishnah taught in 1) (b) that if a second person betrothed her during that time, she is betrothed to the second?) Rather, if he sold it within that time, the sale is valid.

If one said, "Take this money in order that it should acquire for me your slave after 30 days''...

Beraisa #1: If the first master beat him and he recovered for one or two days and then died, he is not put to death for murder.

Beraisa #2: If the second master beat him and he recovered for one or two days and then died, he is not put to death for murder.

Beraisa #3: If either master beat him and he recovered for one or two days and then died, that master is put to death for murder.

Beraisa #4: If either master beat him and he recovered for one or two days and then died, he is not put to death for murder.

Beraisa #1 learns it from the pasuk that exempts him, as it says (Shemos 21, 20), "and he dies under his hand'', i.e. when the slave is under the master's control, the master is exempt.

Beraisa #2 learns it from the phrase "as he is his property'', i.e. the master who actually owns him is exempt.

Beraisa #4 learns it from both phrases to include both masters.

Beraisa #3 learns that the first is excluded from the exemption because he does not own the slave and the second is excluded because he does not control him.

The Mishnah taught that if another man betrothed her during the 30 days, if she was a Yisraelis who married a Kohen, she can eat Terumah.

Beraisa: She cannot eat Terumah.

R. Hila explains: The Mishnah refers to when the second man was a Kohen.

The Beraisa refers to when the second man was not a Kohen.