‘On Condition That I Am [X]’: Talmudic Definitions of Learning, Strength, Wealth, and Character (Kiddushin 49a-b)

Appendix - Talmudic Stereotypes: A List of 14 groups and their stereotypical character traits

This sugya explores a series of conditional betrothals¹ that turn on how terms like “literate,” “student,” “scholar,” “strong,” “wealthy,” “righteous,” and “wicked” are defined in rabbinic discourse.

The discussion begins with literacy: if a man conditions betrothal on being kore—able to read—he proves it by reading three verses in the synagogue. R' Yehuda heightens the standard, requiring not just reading but also translation, reflecting the centrality of the synagogue’s practice of rendering the Bible into the vernacular.

The sugya then turns to the term shoneh (“studying”): Ḥizkiyya interprets it as study of halakhot, while R' Yoḥanan understands it as Bible exposition. This leads to an inquiry into the definition of “Mishnah” itself, with R' Meir identifying it with halakhic rulings and R' Yehuda with biblical interpretation.

The sugya proceeds to questions of scholarly rank. A man who claims to be a “student” (talmid) need not match the legendary Shimon ben Azzai or Shimon ben Zoma; it suffices that he can correctly answer one question from his learning, even from a minor tractate like Kalla.

Likewise, one who calls himself a “scholar” (ḥakham) need not rival the sages of Yavne or R' Akiva, but only show the ability to respond with Torah wisdom in some area. Parallel standards are given for claims of strength and wealth: he need not be as mighty as the biblical heroes Abner or Joab, nor as rich as Elazar ben Ḥarsom or R' Elazar ben Azarya—fear inspired by his strength or local honor accorded for his wealth is sufficient.

Finally, the sugya addresses claims of moral standing: one who conditions betrothal on being righteous is effective even if he was entirely wicked, for perhaps he repented inwardly; conversely, one who claims to be wicked is effective even if righteous, for perhaps he contemplated idolatry.

The sugya concludes with a catalog of ethnic and social stereotypes cast in a formula of “ten measures” of various traits—wisdom, beauty, wealth, poverty, arrogance, strength, witchcraft, plagues, licentiousness, brazenness, conversation, drunkenness, and sleep—each stereotypically associated with a specific ethnicity, or with animals, women, and slaves. These lists connect the definitional precision of the betrothal cases to broader rabbinic typologies of human qualities.

Outline

Intro

The Passage - ‘On Condition That I Am [X]’: Talmudic Definitions of Learning, Strength, Wealth, and Character (Kiddushin 49a-b)

1. Literacy and Translation

2. Definitions of “Studying” and “Mishnah”

   1. “On condition that I study [shoneh],” Ḥizkiyya - halakhot, R’ Yoḥanan - Torah (=Pentateuch)

   2. The definition of “Mishnah”: R’ Meir - halakhot, R’ Yehuda - midrash

3. Definitions of “Student” and “Scholar”

   1. “On condition that I am a student [talmid],” he need not be like Shimon ben Azzai or Shimon ben Zoma. Rather, it is enough if he can answer a question in any area of his studies, even in a minor tractate like Kalla.

   2. “On condition that I am a scholar [ḥakham],” he need not be like the Sages of Yavne, such as R’ Akiva. It suffices if he can answer a question of Torah wisdom in any area

4. Definitions of “Strong” and “Wealthy”

   1. “On condition that I am strong,” he need not be as mighty as Abner or Joab, but it is enough if people fear him for his strength

   2. “On condition that I am wealthy,” he need not equal Elazar ben Ḥarsom or Elazar ben Azarya; it suffices if his townspeople honor him for his wealth

5. “Righteous” and “Wicked”

Appendix 1 - Talmudic Stereotypes: A List of 14 groups and their stereotypical character traits (Kiddushin 49b)

Appendix 2 - Table Summarizing Ten Definitional Conditional Betrothals and Measures of Status in our sugya

Appendix 3 - Lists of Cases of Betrothal Conditioned on Misrepresentation or Dependent on Future Events (Mishnah Kiddushin 2:2-3,5)

1. Betrothal Conditioned on Mistaken Object or Status: A List of 9 Items (Mishnah Kiddushin 2:2-3)

2. Betrothal Based on Incorrect Assumptions: A List of 2 Items (ibid. 3:5)

3. Betrothal Dependent on Future Events: A List of 5 Items (ibid. 3:5)

The Passage

Kiddushin.49a.11-49b.10

Literacy and Translation

A baraita states that if a man says, “Be betrothed to me on condition that I am literate”,² he must demonstrate this by reading 3 verses in the synagogue.³

R’ Yehuda requires not only reading but also translating.

תנו רבנן:

״על מנת שאני קריינא״,

כיון שקרא שלשה פסוקים בבית הכנסת –

הרי זו מקודשת.

רבי יהודה אומר: עד שיקרא ויתרגם.

[...]

§ A baraita states:

If one said to a woman: Be betrothed to me “on the condition that I am literate” with regard to the Torah" --

once he has read three verses in the synagogue —

she is betrothed.

R' Yehuda says that she is not betrothed until he reads and translates the verses.

[...]

Definitions of “Studying” and “Mishnah”

“On condition that I study [shoneh],” Ḥizkiyya - halakhot, R’ Yoḥanan - Torah (=Pentateuch)

If he says, “on condition that I study [shoneh],” Ḥizkiyya interprets this as halakhot, while R’ Yoḥanan interprets it as Torah (=Pentateuch).

״על מנת שאני שונה״,

חזקיה אמר: הלכות,

ורבי יוחנן אמר: תורה.

[...]

The Talmud discusses a similar case: If one said to a woman: Be betrothed to me “on the condition that I study [shoneh]”,

Ḥizkiyya says it means that he studies halakhot,

and R' Yoḥanan says it means that he studies Torah, i.e., the written Torah.

[...]

The definition of “Mishnah”: R’ Meir - halakhot, R’ Yehuda - midrash

איזו היא משנה?

רבי מאיר אומר: הלכות,

רבי יהודה אומר: מדרש

[...]

a baraita: What is the meaning of: “Mishnah”?

R' Meir says: halakhot,

R' Yehuda says: homiletics⁴

[...]

Definitions of “Student” and “Scholar”

“On condition that I am a student [talmid],” he need not be like Shimon ben Azzai or Shimon ben Zoma. Rather, it is enough if he can answer a question in any area of his studies, even in a minor tractate like Kalla

״על מנת שאני תלמיד״ –

אין אומרים

• כשמעון בן עזאי

• וכשמעון בן זומא,

אלא, כל ששואלין אותו בכל מקום דבר אחד בתלמודו

ואומרו,

ואפילו במסכתא דכלה.

If a man says to a woman: Be betrothed to me “on the condition that I am a student” of Torah,

one does not say that he must be a student who is scholarly

• like Shimon ben Azzai

• or like Shimon ben Zoma

who were called students despite their great knowledge, as they were never ordained.⁵

Rather, it means anyone who, when he is asked one matter in any topic of his studies,

responds appropriately and can say what he has learned,

and this suffices even if his statement was in the tractate of Kalla (מסכתא דכלה)

“On condition that I am a scholar [ḥakham],” he need not be like the Sages of Yavne, such as R’ Akiva. It suffices if he can answer a question of Torah wisdom in any area

״על מנת שאני חכם״ –

אין אומרים

• כחכמי יבנה,

• כרבי עקיבא וחביריו,

אלא, כל ששואלים אותו דבר חכמה בכל מקום

ואומרה.

Similarly, if a man says to a woman: Be betrothed to me “on the condition that I am a scholar”⁶

one does not say that he must be

• like the scholars of Yavne (חכמי יבנה)

• like R' Akiva and his colleagues.

Rather, it is referring to anyone who, when he is asked about a matter of wisdom on any topic related to the Torah,

responds appropriately and can say what he has learned.

Definitions of “Strong” and “Wealthy”

(See footnote.)⁷

“On condition that I am strong,” he need not be as mighty as Abner or Joab, but it is enough if people fear him for his strength

״על מנת שאני גבור״ –

אין אומרים

• כאבנר בן נר

• וכיואב בן צרויה,

אלא כל שחביריו מתיראים ממנו מפני גבורתו.

If a man says to a woman: Be betrothed to me “on the condition that I am strong”

one does not say that he must be

• as strong as Abner ben Ner, King Saul’s cousin and general,

• or as strong as Joab ben Zeruiah, King David’s nephew and general.

Rather, it means anyone of whom others are afraid due to his strength.

“On condition that I am wealthy,” he need not equal Elazar ben Ḥarsom or Elazar ben Azarya; it suffices if his townspeople honor him for his wealth

״על מנת שאני עשיר״ –

אין אומרים

• כרבי אלעזר בן חרסום

• וכרבי אלעזר בן עזריה,

אלא כל שבני עירו מכבדים אותו מפני עושרו.

If a man says to a woman: Be betrothed to me “on the condition that I am wealthy”

one does not say he must be

• as wealthy as R' Elazar ben Ḥarsom (אלעזר בן חרסום)

• or as wealthy as R' Elazar ben Azarya,⁸

but rather it can refer to anyone who is honored by the members of his town due to his wealth.

“Righteous” and “Wicked”

If he says, “on condition that I am righteous,” even if he was completely wicked,⁹ she is betrothed—since he may have repented in thought.

If he says, “on condition that I am wicked,” even if completely righteous, she is betrothed—since he may have had thoughts of idol worship.

• ״על מנת שאני צדיק״ –

  • אפילו רשע גמור –

    • מקודשת,

    • שמא הרהר תשובה בדעתו.

• ״על מנת שאני רשע״ –

  • אפילו צדיק גמור –

    • מקודשת,

    • שמא הרהר דבר עבודה זרה בדעתו.

• If one says to a woman: Be betrothed to me “on the condition that I am a righteous man”

  • then even if he was a completely wicked man

    • she is betrothed,

    • as perhaps in the meantime he had thoughts (הרהר) of repentance (תשובה) in his mind and is now righteous.

• Similarly, if one says to a woman: Be betrothed to me “on the condition that I am a wicked man”

  • then even if he was a completely righteous man

    • she is betrothed,

    • as perhaps he had thoughts of idol worship in his mind, a serious sin that would earn him the label of wicked.

Appendix 1 - Talmudic Stereotypes: A List of 14 groups and their stereotypical character traits (Kiddushin 49b)

Kiddushin.49b.5-10

The Talmud lists ethnic stereotypes:¹⁰

1. Wisdom: Eretz Yisrael

2. Beauty: Jerusalem

3. Wealth: Rome

4. Poverty: Babylonia

5. Arrogance (גסות): Elam¹¹

6. Strength: Persia

7. Lice (כנים): Media

8. Witchcraft: Egypt

9. Diseases:¹² pigs

10. Licentiousness (זנות): Arabia

11. Brazenness (עזות): Meshan

12. Conversation (שיחה): women

13. Drunkenness: Kush

14. Sleep: slaves

1. עשרה קבים חכמה ירדו לעולם,

   1. תשעה נטלה ארץ ישראל

   2. ואחד כל העולם כולו.

2. עשרה קבים יופי ירדו לעולם,

   1. תשעה נטלה ירושלים

   2. ואחד כל העולם כולו.

3. עשרה קבים עשירות ירדו לעולם,

   1. תשעה נטלה רומי

   2. ואחד כל העולם כולו.

4. עשרה קבים עניות ירדו לעולם,

   1. תשעה נטלה בבל

   2. ואחד כל העולם כולו.

5. עשרה קבים גסות ירדו לעולם,

   1. תשעה נטלה עילם

   2. ואחד כל העולם כולו [...]

6. עשרה קבים גבורה ירדו לעולם,

   1. תשעה נטלו פרסיים וכו׳.

7. עשרה קבים כנים ירדו לעולם,

   1. תשעה נטלה מדי כו׳.

8. עשרה קבים כשפים ירדו לעולם

   1. תשעה נטלה מצרים כו׳.

9. עשרה קבים נגעים ירדו לעולם,

   1. תשעה נטלו חזירים כו׳.

10. עשרה קבים זנות ירדו לעולם,

    1. תשעה נטלה ערביא כו׳.

11. עשרה קבים עזות ירדו לעולם,

    1. תשעה נטלה מישן כו׳.

12. עשרה קבים שיחה ירדו לעולם,

    1. תשעה נטלו נשים כו׳.

13. עשרה קבים שכרות ירדו לעולם,

    1. תשעה נטלו כושים כו׳.

14. עשרה קבים שינה ירדו לעולם,

    1. תשעה נטלו עבדים

    2. ואחד נטלו כל העולם כולו.

§ Apropos the discussion with regard to various attributes, the Talmud cites a related statement:

1. 10 kav of wisdom descended to the world;

   1. Eretz Yisrael took 9 of them

   2. and all the rest of the world took one.

2. 10 kav of beauty descended to the world;

   1. Jerusalem took 9

   2. and all the rest of the world in its entirety took one.

3. 10 kav of wealth descended to the world;

   1. Rome took 9

   2. and all the rest of the world in its entirety took one.

4. 10 kav of poverty descended to the world;

   1. Babylonia took 9

   2. and all the rest of the world in its entirety took one.

5. 10 kav of arrogance descended to the world;

   1. Eilam took 9

   2. and all the rest of the world in its entirety took one [...]

6. 10 kav of strength descended to the world;

   1. the Persians took 9

   2. and the rest of the world took one.

7. 10 kav of lice descended to the world;

   1. Media took 9

   2. and the rest of the world took one.

8. 10 kav of witchcraft descended to the world;

   1. Egypt took 9

   2. and the rest of the world took one.

9. 10 kav of plagues descended to the world;

   1. pigs, which carry disease, took 9

   2. and the rest of the world took one.

10. 10 kav of licentiousness descended to the world;

    1. Arabia took 9

    2. and the rest of the world took one.

11. 10 kav of brazenness descended to the world;

    1. Meishan, near Babylonia, took 9

    2. and the rest of the world took one.

12. 10 kav of conversation descended to the world;

    1. women took 9

    2. and the rest of the world took one.

13. 10 kav of drunkenness descended to the world;

    1. the Kushites took 9

    2. and the rest of the world took one.

14. 10 kav of sleep descended to the world;

    1. slaves took 9

    2. and all the rest of the world in its entirety took one.

Appendix 2 - Table Summarizing Ten Definitional Conditional Betrothals and Measures of Status in our sugya

Appendix 3 - Lists of Cases of Betrothal Conditioned on Misrepresentation or Dependent on Future Events (Mishnah Kiddushin 2:2-3,5)

Betrothal Conditioned on Mistaken Object or Status: A List of 9 Items (Mishnah Kiddushin 2:2-3)

Mishnah_Kiddushin.2.2-3

1. Betrothal with a cup of wine, found to be honey; or vice versa.

2. Betrothal with a silver dinar, found to be gold; or vice versa.

3. Betrothal on condition of being wealthy, found to be poor; or vice versa.

4. Claiming to be a priest (Kohen), found to be a Levite; or vice versa.

5. Claiming to be a Gibeonite (נתין - ‘Nethin’), found to be a mamzer; or vice versa.

6. Claiming to be from a small town (עיר), found to be from a large city (כרך); or vice versa.

7. Claiming house is close to the bathhouse (מרחץ), found to be far; or vice versa.

8. Claiming to have a grown daughter or female slave (שפחה), but does not; or vice versa.

9. Claiming not to have sons, but does; or vice versa.

התקדשי לי

1. 1. בכוס זה של יין, ונמצא של דבש.

   2. של דבש, ונמצא של יין.

2. 1. בדינר זה של כסף, ונמצא של זהב.

   2. של זהב, ונמצא של כסף.

3. 1. על מנת שאני עשיר, ונמצא עני.

   2. עני, ונמצא עשיר --

      1. אינה מקדשת [...]

4. 1. על מנת שאני כהן, ונמצא לוי.

   2. לוי, ונמצא כהן.

5. 1. נתין, ונמצא ממזר.

   2. ממזר, ונמצא נתין.

6. 1. בן עיר, ונמצא בן כרך.

   2. בן כרך, ונמצא בן עיר.

7. 1. על מנת שביתי קרוב למרחץ, ונמצא רחוק.

   2. רחוק, ונמצא קרוב.

8. 1. על מנת שיש לי בת או שפחה גדלת, ואין לו.

   2. או על מנת שאין לי, ויש לו.

9. 1. על מנת שאין לי בנים, ויש לו.

   2. או על מנת שיש לי, ואין לו [...] --

אינה מקדשת

If a man said to a woman: Be betrothed to me

1. 1. with this cup of wine, and it was found to be a cup of honey;

   2. or if he said: With this cup of honey, and it was found to be a cup of wine;

2. 1. or if he said: With this dinar made of silver, and it was found to be made of gold;

   2. or if he said: With this dinar made of gold, and it was found to be made of silver;

3. 1. or if he said: On the condition that I am wealthy, and he was found to be poor;

   2. or if he said: On the condition that I am poor, and he was found to be wealthy,

      1. she is not betrothed in any of these cases [...]

4. 1. If one said to a woman: Be betrothed to me on the condition that I am a priest, and he was found to be a Levite;

   2. or if he said: A Levite, and he was found to be a priest;

5. 1. or if he said: Be betrothed to me on the condition that I am a Gibeonite, a people prohibited by rabbinic law from marrying into the congregation, i.e., from marrying a Jew of fit lineage, and he was found to be a mamzer, who is prohibited by Torah law to marry into the congregation; or he said:

   2. A mamzer, and he was found to be a Gibeonite;

6. 1. or if he said: Be betrothed to me on the condition that I am a resident of a small town, and he was found to be a resident of a large city;

   2. or he said: A resident of a city, and he was found to be a resident of a town;

7. 1. or if he said: Be betrothed to me on the condition that my house is close to the bathhouse, and it was found to be far;

   2. or he said: Far from the bathhouse, and it was found to be close, she is not betrothed.

8. 1. Or if he said that she is betrothed to him on the condition that he has a grown daughter or a female slave, and he does not have one,

   2. or on the condition that he does not have one and he has one;

9. 1. or on the condition that he has no sons, and he has sons,

   2. or on the condition that he has sons and he does not have sons, then she is not betrothed [...]

she is not betrothed.

Betrothal Based on Incorrect Assumptions: A List of 2 Items (ibid. 3:5)

Mishnah_Kiddushin.3.5

If a man betroths a woman believing (כסבור) she is:

1. A priest’s daughter but she is actually a Levite’s daughter, or vice versa.

2. Poor but she is actually wealthy, or vice versa.

Betrothal is valid because she did not mislead him

המקדש את האשה

ואמר:

כסבור הייתי

1. 1. שהיא כהנת, והרי היא לויה,

   2. לויה, והרי היא כהנת,

2. 1. עניה, והרי היא עשירה,

   2. עשירה, והרי היא עניה --

הרי זו מקדשת,

מפני שלא הטעתו

With regard to one who betroths a woman

and later says:

When I betrothed her I thought that

1. 1. she was the daughter of a priest, and it turned out that she is the daughter of a Levite,

   2. or if he claims that he thought she was the daughter of a Levite, and she is actually the daughter of a priest,

2. or if he claims that he thought she was

   1. poor and she is wealthy;

   2. or wealthy and she is poor,

in all of these cases she is betrothed,

because she did not mislead him, and no explicit condition was stated with regard to these matters.

Betrothal Dependent on Future Events: A List of 5 Items (ibid. 3:5)

If a man says to a woman:

1. "You are betrothed to me after I convert (אתגיר) / you convert."

2. "After I am freed from slavery (אשתחרר) / you are freed from slavery."

3. "After your husband dies."

4. "After your sister (his current wife) dies."

5. "After your yavam (brother-in-law) performs ḥalitza."

Betrothal is not valid because it is contingent on an uncertain future event.

האומר לאשה:

הרי את מקדשת לי

1. 1. לאחר שאתגיר

   2. או לאחר שתתגירי,

2. 1. לאחר שאשתחרר

   2. או לאחר שתשתחררי,

3. לאחר שימות בעלך

4. או לאחר שתמות אחותך,

5. לאחר שיחלץ לך יבמך --

אינה מקדשת

With regard to one who says to a woman:

You are hereby betrothed to me

1. 1. after I convert,

   2. or: After you convert,

2. or if he was a slave and says:

   1. After I am emancipated

   2. or if she was a slave and he says: After you are emancipated,

3. or if he says to a married woman: After your husband dies,

4. or to his wife’s sister: After your sister dies,

5. or if he says to a woman awaiting levirate marriage or ḥalitza from a brother-in-law [yavam], who in the opinion of this tanna cannot be betrothed by another man: After your yavam performs ḥalitza for you,

in all these cases she is not betrothed.

Since he cannot betroth her at the present time, his attempt at betrothal is ineffective.

1. With the formula of:

על מנת שאני [פלוני]

On condition that I am [X - trait]

On conditionality in halacha, see Hebrew Wikipedia, “תנאי (הלכה)“, and see also here.

2. קריינא - ‘karyana’ - literally: “a reader, one who reads, one who can read”.

3. I previously cited this section--and the next two--in a previous piece of mine.

4. מדרש - midrash.

5. As indicated by the fact that they’re not referred to with the honorific “rabbi”; rather they’re typically referred to by their patronymics: “ben Azzai” and “ben Zoma”. See my previous piece on this.

6. חכם - “sage, wise”.

7. Compare the the homiletic/metaphorical definitions of “strong” and “wealthy” in Mishnah tractate Avot.

8. Elazar ben Ḥarsom as the quintessential wealthy person in the Talmud, see my previous piece on “three who go to judgement”.

On Elazar ben Azarya’s wealth, see mention of that in piece on the deposition of Rabban Gamliel.

9. רשע גמור.

On the terms “completely wicked” and “completely righteous”, see my recent pieces.

10. In the following formula, for each:

עשרה קבים [אופי פלוני] ירדו לעולם,

תשעה נטלה [אומה אלמוני]

ואחד כל העולם כולו

10 kav [of X - stereotypical trait] descended to the world;

[Y - group] took 9 [of them]

and all [the rest of] the world [took] one.

Most of the stereotypes are about ethnicities/nations, but three of them are about other categories: pigs (list item # 9); women (#12); and slaves (#14).

Compare also the list of stereotypes in Mishnah tractate Avot, cited in the name of Hillel.

And re geographical places and typologies, see also my piece on the end of the last chapter in this tractate (Kiddushin, chapter 4).

11. The Talmud interjects here with a discussion as to whether it also descended to Babylonia, with Zechariah 5:9–11 cited. I elide that.

12. נגעים - ‘nega'im‘.

Compare Wikipedia, “Nega'im“.

In biblical usage, this word often carries the broad sense of “disease”; in Mishnaic Hebrew, however, it is usually limited to types of skin disease.