Mishnat Kiddushin

Before the Torah was given, a man would meet a woman in the marketplace and if he and she decided to marry he would bring her home, conduct relations in private and she would be his wife.

Once the Torah was given, Jews were commanded that if a man desired to marry a woman, he must acquire her first as a wife in the presence of witnesses and afterwards she would become his wife as it is said [Deuteronomy 22:13] "If a man takes a wife and has relations with her...."

(13) If a man takes a wife and has relations with her and then hates her . . . .

A woman is acquired in three ways and acquires herself in two: She is acquired by money, by a document, or by intercourse.

“By money”: Bet Shammai say: a dinar or the worth of a dinar; Bet Hillel say: a peruta or the equivalent of a peruta.

And how much is a peruta? An eighth of an Italian issar.

And she acquires herself by divorce or by her husband's death. A yevama is acquired by intercourse and she acquires herself by halitza or by the yavam’s death.

The word "derekh" is agnostic as to whether it is masculine or feminine; the Torah contains "the path they shall walk on" in the feminine and "they will go out to you on one path" in the masculine. But the Mishnah begins "a woman is acquired" rather than "a man acquires" to teach us that she does not become a married woman without her assent and that if he betrothes her without her consent she is not betrothed

A Hebrew slave is acquired by money and by a document and acquires himself by years, by the Jubilee, and by deduction from the purchase price.

A Hebrew maidservant is greater in that she acquires herself by ‘signs' [of adolescence].

And s

omeone whose ear is bored is acquired by boring, and acquires himself by the Jubilee or his master's death.

A Canaanite slave is acquired by money, by deed, or by possession and acquires himself by money through the agency of others, and by document through his own agency, according to Rabbi Meir.

And t

he sages say: by money, through his own agency, and by document through the agency of others, providing that the money comes from others.

By money through the agency of others. They will give it (i.e., the money) to his master in order that he will be a free person, but he himself cannot receive from them, and even on the condition that his master does not have control over him, since he holds that there is no acquisition for the slave in any way without his master.

Large animals are acquired by being handed over and small animals by lifting, the words of Rabbi Meir and Rabbi Eliezer.

The sages say: small animals are acquired by being pulled.

Property which has security is acquired by money, by deed or by possession.

Without security is acquired only by being pulled.

Property which does not have security may be acquired in conjunction with property which does have security by money, deed, or possession; And that without security obligates property which provides security to take an oath concerning them.

If anything is used as payment for another object, as soon as this one takes possession, the other one assumes liability for what the exchange. How so?

If someone exchanges an ox for a cow, or a donkey for an ox, as soon as this one takes possession, the other one assumes liability for the exchange.

The Temple Treasury's title to property by money; the title of an ordinary person to property by possession.

Verbal dedication to the Temple Treasury is equal to delivery to an ordinary person.

With all obligations of the father that concern the son, men are obligated but women are exempt.

With all obligations of the son that concern the father, both men and women are obligated.

With all positive, time-triggered commandments, men are obligated and women are exempt.

With all positive non-time-triggered commandments both men and women are obligated.

With all negative commandments, whether time-triggered or not time-triggered, both men and women are obligated, other than "don't round" and "don't destroy", and the prohibition [for a priest] to become impure via contact with the dead.

All obligations of the father that concern the son – All commandments of the son which lie upon the father to do for his son. And they are six things: to circumcise him, to redeem him if he is a first-born, to teach him Torah, to teach him a trade, to marry him off to a woman and to teach him to swim in a river.

All obligations of the son that concern the father –

that lie upon the son to do for his father, which are fear and honor.

Fear – He should not sit in his place nor contradict his words or decide against him in an argument.

Honor – Providing food and drink, dressing and covering him, bringing him in and taking him out.

You already know that in principle we do not learn from general rules and when it says "all" it means "most".

Indeed, the positive commands that women are obliged or not obliged to perform do not depend on the general rule but are passed down by verbal tradition.

Don't you know that eating matza on the night of Pesach and rejoicing on holidays and hakhel and prayer and reading the Megilla and lighting the Hannuka lights and Shabbat lights and Shabbat kiddush, these are all positive commands triggered by time and every one of them applies to women as they apply to men?

And the command to be fruitful and multiply and to study Torah and to redeem the first-born are all positive commands which are not time-triggered and even so, women are not obligated in them. And this is transmitted via the verbal tradition as we have reminded ourselves.

You shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.

Laying hands, waving, presenting [the meal-offering], taking the handful, burning, cutting, sprinkling and receiving are performed by men but not by women, except the meal-offering of a sotah and a female nazira, where they wave the offering.

Placing of hands [applies only to men] as it is written: “Speak to the sons of Israel…and he shall place” (Leviticus 1:2–4) . . . the sons of Israel place hands, but the daughters of Israel do not place hands.

Rabbi Yosei and Rabbi Yishmael say: It is optional for the daughters of Israel to place hands.

Rabbi Yosei said: Abba Elazar related to me:

On one occasion, we had a calf for a peace-offering, and we brought it to the Women’s Courtyard, and women placed hands on it. We did this not because there is an obligation of placing hands in the case of women, but in order to give "nahat ruah" to the women . . .

Every commandment which is not dependent on the land is practiced both in and outside the land, and every commandment which is dependent on the land is practiced only in the land [of Israel], except orlah and kilayim.

Rabbi Eliezer says: also [not eating] new produce.

And I say that the "new" is forbidden from the Torah in any location.

Someone who performs one commandment is rewarded, his days are prolonged, and he inherits the land.

And anyone who does not perform one commandment is not rewarded, his days are not prolonged, and he does not inherit the land.

Someone who doesn't have Bible, Mishnah, and "derekh ha-aretz", the "way of the land", does not belong to civilization.

While the text speaks of someone who holds on to all three of them as “A threefold cord is not quickly broken” (Ecclesiastes 4:12).

The Gemara asks: From where are these matters derived? Rav Yehuda says: They are derived from that which the verse states: “And your blood of your lives I will require; at the hand of every animal I will require it; and at the hand of man, even at the hand of every man’s brother, I will require the life of man” (Genesis 9:5). It is derived from the term “I will require,” which is stated in the singular, that a descendant of Noah is executed on the basis of the verdict of even one judge.

A man can betroth in person or through his agent.

A woman may be betrothed in person or through her agent.

A man may give his daughter in betrothal when adolescent [12 to 12 ½ years] in person or through his agent.

Someone

who says to a woman, “Be betrothed to me with this date, be betrothed to me with this one, be betrothed to me with this one” . . . if any one of them is worth a perutah, she is betrothed and if not, she is not betrothed.

“With this one and this one and this one” if together they are worth a perutah, she is betrothed and if not, she is not betrothed.

If she eats them one by one, she is not betrothed unless one of them is worth a perutah.

Rav Yosef says: The mitsvah is more to betroth in person than via an agent, like that story of Rav Safra, who would himself singe the head and Rava, who would salt the fish.

There are those who say: it is forbidden, like Rav Yehuda said Rav, "It is forbidden for a man to betroth a woman until he sees her, lest he see something repulsive in her and she will become repugnant to him." and the Torah says, “And you shall love your neighbor as yourself” (Leviticus 19:18).

. . .

I

n this case [of a woman appointing an agent] there is no prohibition, like Reish Lakish, as Reish Lakish said: It is better to sit as two bodies, than to live as a widow.

A man can betroth his daughter to a man when adolescent. The Gemara infers: When she is adolescent, yes,when she is a minor, no. This supportsRav, as Rav Yehuda saidRav said, and some sayRabbi Elazar: It is forbidden for a person to betroth his daughterwhen she is a minor, untilshe grows up and says: I wantso-and-so.

“Be betrothed to me with this cup of wine,” and it is found to be of honey,

“of honey” and it is found to be of wine;

“with this silver denar,” and it is found to be of gold,

“of gold” and it is found to be of silver;

“on condition that I am poor,” and he is found to be wealthy, “wealthy” and he is found to be poor . . .

she is not betrothed.

Rabbi Shimon says: if he deceived her to her advantage, she is betrothed.

It is possible that her opinion and desire is for the smaller thing for all these issues rather than for the other one and therefore the halakha does not go like Rabbi Shimon

"On condition that I am a priest,” and he is found to be a Levite, or “a Levite” and he is found to be a priest; “a natin,” and he is found to be a mamzer, or “a mamzer” and he is found to be a natin; “a townsman,” and he is found to be a villager, or “a villager” and he is found to be a townsman;

“on condition that my house is near the bathhouse,” and it is found to be far, “far” and it is found to be near;

“on condition that I have a girl or maidservant that dresses hair” and he does not have, “on condition that I do not have”, and he has;

“on condition that I have children”, and he does not have, “on condition that he had none, and he does .

In all these cases, even if she declares, “In my heart I would have agreed to be betrothed to him in any case,” she is not betrothed.

Similarly if she deceives him.

If someone says to his agent, “Go out and betroth to me so-and-so in such and such a place,” and he goes and betroths her elsewhere, she is not betrothed.

“Behold, she is in such and such a place,” and he betroths her elsewhere, she is betrothed.

If someone betrothed a woman on condition that she was under no vows and vows were found on her, she is not betrothed.

If he married her without conditions and vows were found on her, she can be divorced without her ketubah.

"On condition that she had no defects", and defects were found on her, she is not betrothed.

If he married her without making any conditions and defects were found on her, she can divorced without her ketubah, for all defects which disqualify priests also disqualify women.

And the Lord spoke to Moshe, saying, speak to Aharon, saying, Whoever he be of thy seed in their generations that has any blemish, let him not approach to offer the bread of his God.
For whatever man he be that has a blemish, he shall not approach: a blind man, or a lame, or he that has a flat nose, or anything superfluous, or a man that is brokenfooted, or brokenhanded, or crookbacked, or a dwarf, or that has a blemish in his eye, or be scurvy, or scabbed, or whose stones are crushed.

If someone betroths two women with the value of one perutah, or one woman with less than the value of a perutah, even if he subsequently sends gifts, she is not betrothed, because he sent them on account of the first kiddushin.

The same is true if a minor betroths.

If a minor betrothes. He sent presents of betrothal when he became an adult.

If someone betroths simultaneously a woman and her daughter, or a woman and her sister, they are not betrothed.

It once happened with five women, among whom were two sisters, that a man gathered a basket of figs which was theirs, and which was of the seventh year, and said to them, “Behold, you are betrothed to me with this basket”.

One of them accepted it on behalf of them all. The sages said: the sisters are not betrothed.

If someone betroths with his portion, whether from the holy of holies or a lower holiness, she is not betrothed.

With second tithe, whether by mistake or on purpose, he has not betrothed, according to Rabbi Meir.

Rabbi Judah says: if on purpose, he has betrothed; if by mistake, he has not betrothed.

With sanctified property, on purpose, he has betrothed; by mistake, he has not betrothed, according to Rabbi Meir.

Rabbi Judah says: by mistake, he has betrothed; on purpose, he has not betrothed.

If someone betroths with orlah, or kilayim of the vineyard, or an ox condemned to be stoned, or the heifer whose neck is to be broken, or a leper’s bird-offerings, or a nazir's hair, or the first-born of a donkey, or meat in milk, or non-sacred meat slaughtered in the Temple court, she is not betrothed. If he sells them and betroths with the proceeds, she is betrothed.

If he betroths with terumot, tithes, priestly gifts, the water of purification or the ashes of purification, she is betrothed, even if he is an Israelite.

If someone says to his friend, “Go out and betroth me such-and-such a woman,” and he went and betroths her to himself, she is betrothed.

Similarly, if he says to a woman, “Be betrothed to me after thirty days,” and another comes and betroths her within the thirty days, she is betrothed to the second.

An Israelite’s daughter to a priest may eat terumah.

“From now and after thirty days,” and another comes and betroths her within the thirty days, she is betrothed and not betrothed.

A priest’s daughter to an Israelite, may not eat terumah.

If someone says to his friend "Go out and betroth me".

It was taught: What he did is done but he has treated him deceitfully. And our teacher taught that when the Mishnah said "went", it meant "went and acted deceitfully".

If someone says to a woman. “Behold, you are betrothed to me on condition that I give you two hundred zuz,” she is betrothed, and he must give it.

“On condition that I give you within thirty days from now”: if he gives her within thirty days, she is betrothed; if not, she is not betrothed.

“On condition that I have two hundred zuz,” she is betrothed, if he has.

“On condition that I show you two hundred zuz,” she is betrothed, and he must show her. But if he shows her on the table, she is not betrothed.

"On condition that I own a bet kor of land” [about four acres], she is betrothed, providing he does own it.

“On condition that I own it in such and such a place”, if he owns it there she is betrothed, but if not she is not betrothed.

“On condition that I show you a bet kor of land” [about 4 acres] she is betrothed, providing that he does show it to her.

If he shows it to her in the valley, she is not betrothed.

What was said,"he showed her in the valley", means that the land wasn't his, and even if he had rented it or had a partnership in it, she is not betrothed.

Moshe said to them,

If the children of Gad and the children of Reuven will pass with you over the Jordan, every man armed to battle, before the Lord, and the land shall be subdued before you; then you shall give them the land of Gilad for a possession.

But if they will not pass over with you armed, they shall be given possession among you in the land of Canaan.

Rabbi Meir says: every stipulation which is not like that of the children of Gad and the children of Reuben is not a stipulation, as it say,

“And Moses said to them, ‘If the children of Gad and the children of Reuben will pass . . . and if they will not pass over armed . . .” (Numbers 32:29-30).

Rabbi Hananya ben Gamaliel says: there was a need for the matter to be made explicit, for had it not been so it could have been thought that in Canaan too they would not inherit [if they failed to fight].

The halakha is not like Rabbi Meir.

If someone betroths a woman and then declares, “I thought that she was a priest’s daughter, and behold she is the daughter of a Levite” or “a Levite’s daughter and behold she is the daughter of a priest”; “poor, and behold she is wealthy”, or “wealthy, and behold she is poor,” she is betrothed, since she did not deceive him.

If someone says to a woman, “Behold, you are betrothed to me after I convert,” or “after you convert,” “after I am freed from slavery,” or “after you are freed from slavery”; “after your husband dies” or, “after your sister dies”; “After your yavam performs halitzah for you”; she is not betrothed.

Similarly, if he says to his friend, “If your wife gives birth to a female, behold she is betrothed to me,” he has said nothing.

If he says to a woman, “Behold you are betrothed to me on condition that I speak to the government on your behalf”, or “That I work for you as a laborer”, if he spoke to the government on her behalf or worked for her as a laborer, she is betrothed; if not, she is not betrothed.

“On condition that Father consents,” if the father consented, she is betrothed; if not, she is not betrothed.

If the father died, she is betrothed; if the son died, they teach the father to say "I do not consent".

“I have given my daughter in betrothal, but do not know to whom I have betrothed her,” and then someone comes and states, “I betrothed her,” he is believed.

If this one says, “I betrothed her,” and the other one says, “I betrothed her,” both give a get.

And

if they want, one gives a get and the other marries .

“I have betrothed my minor daughter”, or “I betrothed her and divorced her while she was still a minor,” and she is still a minor, he is believed.

“I betrothed her and divorced her while she was still a minor,” and she is now over the age of majority, he is not believed.

“She was taken captive and I redeemed her”, whether she is a minor or over the age of majority, he is not believed.

Someone who declares at the time of his death “I have sons,” is believed; “I have brothers,” is not believed.

If someone betroths his daughter without specifying which, the daughters of majority age are not included.

Someone has two groups of daughters by two wives, and declares:

“I have betrothed my elder daughter, but I do not know whether the eldest of the seniors or the eldest of the juniors, or the youngest of the seniors who is older than the eldest of the juniors, all are forbidden except the youngest of the juniors, according to Rabbi Meir.

Rabbi Yose says: they are all permitted, except the eldest of the seniors.

“I have betrothed my younger daughter, but I do not know whether the youngest of the juniors or the youngest of the seniors, or the eldest of the juniors who is younger than the youngest of the seniors,” all are forbidden except the eldest of the seniors, according to Rabbi Meir.

Rabbi Yose says: they are all permitted, except the youngest of the juniors.

If he says to a woman, “I betrothed you,” and she says, “You did not betroth me”: he is prohibited to her relatives, but she is permitted to his relatives.

If she says, “You betrothed me,” and he says, “I did not betroth you,” he is permitted to her relatives but she is prohibited to his relatives.

“I betrothed you,” and she says, “You betrothed my daughter,” he is forbidden to the relatives of the mother, but the mother is permitted to his relatives; he is permitted to the daughter's relatives, and the daughter is permitted to his relatives.

Someone who performs halitzah with his yevamah is forbidden to marry her relatives and she is forbidden to marry his relatives.
He is forbidden to marry her mother, her mother’s mother and her father’s mother; her daughter, her daughter’s daughter and her son’s daughter; and also her sister while she is alive. The other brothers are permitted.
And she is forbidden to marry his father and his father’s father; his son and his son’s son; his brother and his brother’s son.

“I betrothed your daughter,” and she says, “You betrothed me”; he is forbidden to the daughter’s relatives, while the daughter is permitted to his relatives; he is permitted to the mother’s relatives, while the mother is forbidden to his relatives.

Wherever there is kiddushin and there is no transgression, the child goes after the status of the male. And what case is this?

When the daughter of a priest, a Levite or an Israelite is married to a priest, a Levite or an Israelite.

And wherever there is kiddushin and there is transgression, the child goes after the status of the flawed parent. And what case is this?

When a widow is married to a high priest, or a divorced woman or a halutzah to an ordinary priest, or a mamzeret or a netinah to an Israelite, and the daughter of an Israelite to a mamzer or a natin.

And any woman who cannot contract kiddushin with that particular person but can contract kiddushin with another person, the child is a mamzer. And what case is this?

One who has intercourse with any relation prohibited in the Torah.

And any woman who cannot contract kiddushin with that particular person or with others, the child follows her status.

And what case is this? The child of a slave-girl or a female gentile.

It is said of the slave-girl, "the woman and her children", i.e. her child is like her, and it is said of idolaters, "for it will draw your son away from me". "Your son" from a Jewish mother is called your son, but "your son" from a idolatrous woman is not called "your son" but rather "her son".

Rabbi Tarfon says: mamzerim can be purified. How is this so? If a mamzer marries a slave-girl, her son is a slave.

He frees him, the son is a free man.

Rabbi Eliezer says: behold, he is a slave mamzer.

And the halakha is according to Rabbi Tarfon.

Ten genealogical classes went up from Babylonia: Priests, Levites, Israelites, halalim, converts, freed slaves, mamzerim, netinim, shatukim and asufi.

Priests, Levites and Israelites are permitted to each other.

Levites, Israelites, halalim, converts, and freed slaves are permitted to each other.

Converts, freed slaves, mamzerim and netinim, shtukim and asufi, are permitted to each other.

And from the netinim, whom David and the princes had appointed for the service of the Levites, two hundred and twenty netinim; all of whom were mentioned by name.

And from the netinim. These are the Gibeonites whom David originally appointed as hewers of wood and bearers of water, as in Joshua 9:27

And when the inhabitants of Gibeon heard what Joshua had done to Yeriĥo and to ῾Ay, they acted cunningly, and went and took provisions, and took old sacks upon their asses, and wine bottles, old and rent, and patched up; and old worn and patched shoes upon their feet, and worn garments upon them; and all the bread of their provision was dry and had become crumbs.

And they went to Joshua to the camp at Gilgal, and said to him, and to the men of Yisra᾽el, We are come from a far country: now therefore make a covenant with us.

And Yehoshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the Lord, to this day, in the place which he should choose.

These are shatuki: he who knows who his mother is but not his father;

An asufi (foundling): he who was gathered in from the marketplace and knows neither his father nor his mother.

Abba Saul used to call the shatuki, “baduki”, “checked one”.

All who are forbidden to enter into the assembly may intermarry with each other. Rabbi Judah forbids it.

Rabbi Elazar says, those who are certain are permitted with those who are certain.

But those who are certain with those who are doubtful, and those who are doubtful with those who are certain, and those who are doubtful with others who are doubtful, are prohibited.

Who are “those who are doubtful”? The shatuki, the asufi and the Kuti.

Someone who marries a the daughter of a priest must investigate her lineage up to four mothers, which are eight: her mother and her mother’s mother, her mother’s father’s mother and her mother, her father’s mother and her mother, her father’s father’s mother and her mother.

For [the daughter of] a Levite or an Israelite, one more is added.

They shall not marry a promiscuous woman or a halalah, nor shall they marry a woman divorced from her husband. For they are holy to their God

Halalah — Born from a marriage which is forbidden to the priesthood e.g. the daughter of a widow and a high priest, or the daughter of a divorced woman or one released by halitza and an ordinary priest.

They don't check from the altar and upwards, nor from the duchan and upwards, nor from the Sanhedrin and upwards.

And all those whose fathers were established to have been among the public officers or charity collectors may marry into the priesthood, and he doesn’t need to check after them.

Rabbi Yose says: even one who was signed as a witness in the old court of Tzippori.

Rabbi Hanina ben Antigonus says: even one who was recorded in the king’s list of officers.

And the sons of Yeter; Yefunne, and Pispa, and Ara. And the sons of ῾Ulla; Araĥ, and Ḥanni᾽el, and Riżya. All these were the children of Asher, heads of their father’s houses, choice and mighty men at arms, chiefs of the princes.

And the number checked by genealogy of those who went to war and battle was twenty six thousand men.

The daughter of a halal is unfit for the priesthood for all time.

If an Israelite marries a halalah, his daughter is fit for the priesthood.

If a halal marries the daughter of an Israelite, his daughter is unfit for the priesthood.

Rabbi Judah says: the daughter of a male convert is as the daughter of a male halal.

Rabbi Eliezer ben Jacob says: if an Israelite marries a female convert, his daughter is fit for the priesthood, and if a male convert marries the daughter of an Israelite, his daughter is fit for the priesthood.

But if a male convert marries a female convert, his daughter is unfit for the priesthood.

Converts are like a freed slaves, even for ten generations, unless his mother is of Israel.

Rabbi Yose says: even if a male convert marries a female convert, his daughter is fit for the priesthood.

.But if he does marry the daughter of converts their child is kasher

If a man declares, “this son of mine is a mamzer,” he is not believed. And even if they both say about the foetus inside her, “it’s a mamzer” they are not believed. Rabbi Judah says: they are believed.

Someone who gives permission to his agent to give his daughter in betrothal, and then he himself goes and gives her in betrothal to another, if his was first, his betrothal is valid; if the agent’s was first, his betrothal is valid.

And if it is unknown, both must give her a divorce. And if they wish, one gives a divorce, and the other marries her.

Similarly, if a woman gives permission to her agent to give her in betrothal, and she goes and betroths herself: if her own preceded, her betrothal is valid; if her agent’s preceded, his betrothal is valid.

If it is not known, both give a bill of divorce.

And if they wish, one gives a bill of divorce and the other marries.

Someone who went overseas with his wife, and then he, his wife, and his children returned, and he said, “The wife that I went abroad with, here she is and these are her children”, need not bring proof, not for the wife nor for the children.

“She died and these are her children,” he brings proof for the children, but not for the wife.

Nor for the children – the small children who are clinging to their mother.

HALAKHAH: “If somebody left for overseas together with his wife,” etc. Rebbi Abbahu in the name of Rebbi Joḥanan: They considered a man and his wife as two witnesses since it is assumed that a woman will not be silent about another woman’s children.

“I married a woman overseas, here she is and these are her children”, he brings proof for the wife but not for the children.

“She died, and these are her children”, he brings proof for the wife and the children.

A man may not be alone with two women, but one woman may be alone with two men.

Rabbi Shimon says: even one man may be alone with two women.

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When his wife is with him he may sleep with them in an inn, because his wife guards him.

A man may be alone with his mother and his daughter, and he may sleep with them in body-contact.

When they grow up, each must sleep in their own garment.

לא יתיחד איש אחד עם שתי נשים – because they are light-headed and they both enjoy being enticed.

אבל אשה אחת מתיחדת עם שני אנשים – for one is embarrassed from his fellow. And the Halakhic decision is that a woman should not be alone with two men, and all the more so, one man with two women, . . .

One does not teach an unmarried man to be a scribe, nor may a woman learn to be a scribe.

Rabbi Elazar says: even one who has no wife with him should not learn to be a scribe.

One does not teach to be a scribe.

He should not accustom himself to be one of the scribes, that is to teach young children, because the mothers of these young children are found near him to bring their children to the school.

Rabbi Judah said: an unmarried man must not tend cattle, nor may two unmarried men sleep together under the same cover. But the sages permit it. One whose business is with women must not be alone with women and a person should not teach his son a trade among women.

Rabbi Meir says: one should not teach his son to be a donkey-driver, camel-driver, hairdresser, sailor, shopkeeper, or shepherd, because their profession is the profession of robbers.

Rabbi Meir says:

one should only teach his son a profession from which he can support himself; happy is the person with a small skill from which he can support himself, and the spirit of the living things will come from him.

Rabbi Judah says: one should only teach his son a clean and easy profession, for every profession has poor and wealthy people, but all depends on merit.

He used to say: have you ever seen a lion xxx or a deer who was a pruner or a fox shop-keeper or a wolf fence-mender?

So surely I can deduce logically that since they were not created to serve their Creator, but nevertheless support themselves without trouble, surely I who was created to serve my Creator should make a living without trouble?

So what has caused me to support myself only with trouble? You should say, my sins, for I have made my deeds evil and I have forfeited my livelihood.

Rabbi Nehorai said to them: I will abandon every profession in the world and I will not teach my sons anything but Torah, so that they can eat of its reward in this world while the principal remains for them in the world to come.

For a profession only stands for a man when he is young: when he comes to sickness or suffering or old age and cannot engage in his profession, he will die of starvation.

But

the Torah is not so, for it guards him from all evil in his youth and gives him a future and hope in his old age.

In his youth what is said? “Those who hope for the Lord shall renew their strength, spread out wings like eagles, they will run and will not tire” (Isaiah 40:31).

In his old age what is said? “They shall still bring forth fruit in old age, green and fresh they shall be” (Psalms 92:15).

And thus we find that Abraham our father, who observed the whole Torah before it was given, for it is said, “Because Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5), was blessed by God in his youth and in his old age.

In his youth what is said? "I will make of you a great nation and bless you and make your name great and you shall be a blessing".

In his old age what is said?

"

And it is also said of our father Abraham, “And Abraham was old and his days had come aAnd the Lord blessed Abraham with everything” (Genesis 24:1).

We will return to you, Seder Nashim, and you will return to us.
Our mind is on you, Seder Nashim, and your mind is on us.
We will not forget you, Seder Nashim, and you will not forget us – not in this world and not in the world to come.