(Devarim 24:1) "If a man take a woman": We are hereby taught that a woman is acquired (as a wife) by money. For (without this verse) it would follow otherwise, viz.: If a Hebrew handmaid, who is not acquired by cohabitation is acquired by money, then a woman, who is acquired by cohabitation, how much more so should she be acquired by money! — (No,) this is refuted by the instance of a yevamah (leviratess), who is acquired by cohabitation, but is not acquired by money. Do not wonder, then, if a woman, who, though she is acquired by cohabitation were not to be acquired by money. It must, therefore, be written "If a man take a woman," to teach that a woman is acquired by money.
"and he cohabit with her." We are hereby taught that a woman is acquired by cohabitation. For (without this verse) it would follow otherwise, viz.: If a yevamah, who is not acquired by money, is acquired by cohabitation, then a woman, who is acquired by money, how much more so should she be acquired by cohabitation! — (No,) this is refuted by the instance of a Hebrew handmaid, who is acquired by money, but is not acquired by cohabitation. Do not wonder, then, if a woman, who, though she is acquired by money, were not to be acquired by cohabitation. It must, therefore, be written "and he cohabit with her," to teach that a woman is acquired by cohabitation.
And whence is it derived that she is also acquired by a writ (shtar)? It follows, viz.: If money, which does not release (a woman from marriage), acquires, then shtar (a writ [of divorce]), which does release a woman, how much more so should it acquire! (No,) this may be true of money, which acquires hekdesh (consecrated property) and second tithe, but not with shtar, which does not acquire hekdesh and second tithe. It must, therefore, be written (Ibid.) "then he shall write for her a scroll of divorce, and he shall place it into her hand, and he shall send her from his house. This one's coming in (to marriage) is compared to her going out (viz. Ibid. 2). Just as her going out is with a shtar (i.e., a get), so, her coming in.
(דברים כד א) כִּי יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ, מְלַמֵּד שֶׁהָאִשָּׁה נִקְנֵית בְּכֶסֶף. שֶׁהָיָה בַדִּין: וּמָה אָמָה הָעִבְרִיָּה שֶׁאֵינָהּ נִקְנֵית בִּבְעִילָה נִקְנֵית בְּכֶסֶף, אִשָּׁה שֶׁנִּקְנֵית בִּבְעִילָה אֵינוֹ דִין שֶׁתְּהֵא נִקְנֵית בְּכֶסֶף? יְבָמָה תּוֹכִיחַ, שֶׁנִּקְנֵית בִּבְעִילָה וְאֵינָהּ נִקְנֵית בְּכֶסֶף, וְאַף אַתָּה אַל תִּתְמַהּ עַל הָאִשָּׁה, שֶׁאַף עַל פִּי שֶׁנִּקְנֵית בִּבְעִילָה שֶׁלֹּא תְהֵא נִקְנֵית בְּכֶסֶף; תַּלְמוּד לוֹמַר: כִּי יִקַּח אִישׁ אִשָּׁה, מְלַמֵּד שֶׁהָאִשָּׁה נִקְנֵית בְּכֶסֶף.
(Devarim 24:1) "If a man take a woman": We are hereby taught that a woman is acquired (as a wife) by money. For (without this verse) it would follow otherwise, viz.: If a Hebrew handmaid, who is not acquired by cohabitation is acquired by money, then a woman, who is acquired by cohabitation, how much more so should she be acquired by money! — (No,) this is refuted by the instance of a yevamah (leviratess), who is acquired by cohabitation, but is not acquired by money. Do not wonder, then, if a woman, who, though she is acquired by cohabitation were not to be acquired by money. It must, therefore, be written "If a man take a woman," to teach that a woman is acquired by money.
וּבְעָלָהּ, מְלַמֵּד שֶׁהָאִשָּׁה נִקְנֵית בִּבְעִילָה. שֶׁהָיָה בַדִּין, וּמָה יְבָמָה שֶׁאֵין נִקְנֵית בְּכֶסֶף נִקְנֵית בִּבְעִילָה, אִשָּׁה שֶׁנִּקְנֵית בְּכֶסֶף אֵינוֹ דִין שֶׁתְּהֵא נִקְנֵית בִּבְעִילָה? אָמָה הָעִבְרִיָּה תּוֹכִיחַ, שֶׁנִּקְנֵית בְּכֶסֶף וְאֵין נִקְנֵית בִּבְעִילָה, וְאַף אַתָּה אַל תִּתְמַהּ עַל הָאִשָּׁה, שֶׁאַף עַל פִּי שֶׁנִּקְנֵית בְּכֶסֶף שֶׁלֹּא תְהֵא נִקְנֵית בִּבְעִילָה; תַּלְמוּד לוֹמַר: וּבְעָלָהּ, מְלַמֵּד שֶׁהָאִשָּׁה נִקְנֵית בִּבְעִילָה.
"and he cohabit with her." We are hereby taught that a woman is acquired by cohabitation. For (without this verse) it would follow otherwise, viz.: If a yevamah, who is not acquired by money, is acquired by cohabitation, then a woman, who is acquired by money, how much more so should she be acquired by cohabitation! — (No,) this is refuted by the instance of a Hebrew handmaid, who is acquired by money, but is not acquired by cohabitation. Do not wonder, then, if a woman, who, though she is acquired by money, were not to be acquired by cohabitation. It must, therefore, be written "and he cohabit with her," to teach that a woman is acquired by cohabitation.
מִנַּיִן אַף בִּשְׁטָר? דִּין הוּא: וּמַה כֶּסֶף שֶׁאֵינוֹ מוֹצִיא הֲרֵי הוּא קוֹנֶה, שְׁטָר שֶׁהוּא מוֹצִיא אֵינוֹ דִין שֶׁיְּהֵא קוֹנֶה? לֹא אִם אָמַרְתָּ בְּכֶסֶף שֶׁקּוֹנֶה הֶקְדֵּשׁוֹת וּמַעֲשֵׂר שֵׁנִי, תֹּאמַר בִּשְׁטָר שֶׁאֵין קוֹנֶה הֶקְדֵּשׁוֹת וּמַעֲשֵׂר שֵׁנִי. תַּלְמוּד לוֹמַר: וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ, וְיָצְאָה וְהָיְתָה לְאִישׁ אַחֵר, מַקִּישׁ הֲוָיָתָהּ לָזֶה לִיצִיאָתָהּ מִזֶּה: מַה יְצִיאָתָהּ מִזֶּה בִּשְׁטָר, אַף הֲוָיָתָהּ לָזֶה בִּשְׁטָר.
And whence is it derived that she is also acquired by a writ (shtar)? It follows, viz.: If money, which does not release (a woman from marriage), acquires, then shtar (a writ [of divorce]), which does release a woman, how much more so should it acquire! (No,) this may be true of money, which acquires hekdesh (consecrated property) and second tithe, but not with shtar, which does not acquire hekdesh and second tithe. It must, therefore, be written (Ibid.) "then he shall write for her a scroll of divorce, and he shall place it into her hand, and he shall send her from his house. This one's coming in (to marriage) is compared to her going out (viz. Ibid. 2). Just as her going out is with a shtar (i.e., a get), so, her coming in.