(Mishnah): If a man said, "I accepted kidushin for my daughter when she was a child'' or "I accepted kidushin and (later) her get when she was a child'', if she is still a child, he is believed.

If he said, "I accepted kidushin and (later) her get when she was a child'' and she is now an adult, he is not believed.

[If he said, "She was taken captive and I redeemed her'', he is never believed.]

If a dying man said that he has children (so his wife is exempt from yibum), he is believed; if he said that he has brothers (so his wife must do yibum), he is not believed. If a person accepted kidushin for one of his daughters without specifying which one, he certainly did not accept kidushin for his adult daughters.

(Gemara): If he said, "I accepted kidushin for my daughter'', the children are included (in this concern) and the adults are not included.

If he said, "My daughter became betrothed'', even the children are not included.

If he said, "I accepted my daughter's get'', only the children are included.

If he said, "My daughter became divorced'', even the children are not included.

If he said, "I accepted kidushin for her from someone who she may not marry'', he is believed.

If he said, "I gave her over for marital relations to someone who she may not marry'', he is not believed.

If he said, "She was taken captive and I redeemed her'' or "She had relations with someone who she may not marry'' he is never believed to disqualify her (from ever marrying a Kohen).

The Mishnah is teaching that if a dying man said that he has children, he is believed and if he said that he has brothers, he is not believed, even if he had said the opposite at an earlier time.

Rav: (Even if we have assumed the opposite until this point), he is believed (to exempt her from yibum) since it is in his hands to (exempt her from yibum in another way) by accepting a get for her.

We also see this from a ruling of Shmuel - A Persian Jew on his deathbed asked that a get be given to his wife. They asked him, "Why? Is it because of your wretched brother? The man answered that he had already died. The case came before R. Shmuel and he said, "Since he can divorce her, he is believed (when he said that his brother died)''. (Note: Many commentators adjust the text of this entry, as above, to say that the dying man told them that his brother had died.)

Rav: One who betroths in the presence of one witness has not done anything.

Question (Rav Sheshes): The Mishnah rules differently - "If she said that he betrothed her and he denied it, he is permitted to her relatives and she is prohibited to his relatives.'' (If there were no witnesses, they are certainly not married; if there were two, we can just ask them what happened. Therefore, it would seem that there must have been one witness.)...?

Answer: There was such a case, where Shimon bar Ba brought a get and gave it in front of one witness. The case came before R. Yochanan and he said that one witness is worthless to change the status of a married woman. This was also said by R. Chiya bar Asi in the name of Asi.

Shmuel: If one betrothed without shiduchim (a prior agreement to marry), he receives lashes, but the betrothal is valid.

Mar Ukva citing Shmuel: A person receives lashes in the following 3 cases - If one betrothed without shiduchim; if one had relations with his betrothed wife in his father-in-law's house; if one disgraces a messenger of Beis Din.

(Mishnah - R. Meir): If a person had two groups of daughters from two wives and he said that he accepted kidushin of the old daughter, but he did not know if it was a) the older of the older group, b) the older of the younger group or c) the younger of the older group who is older than older of the younger group; all of them are doubtfully married except the younger of the younger group.

R. Yosi: All are permitted except the older of the older group.

R. Meir: If he accepted kidushin of the young daughter but he did not know if it was a) the younger of the younger group, b) the younger of the older group or c) the older of the younger group who is younger than the younger of the older group; all of them are doubtfully married except the older of the older group.

R. Yosi: All are permitted except the younger of the younger group.

(Gemara - R. Chama): He has two groups of two daughters.

R. Yaakov bar Acha: Like the Mishnah, I also have two pairs of daughters from two wives.

The Mishnah refers specifically to when he had two pairs from two wives, but if all were from one wife, if he said the older, he certainly meant the eldest one and if he said the younger, he meant the youngest one.

Mishnah in Maseches Nedarim: (If a person made a vow that he would not taste wine) until 'lifnei' Pesach, R. Meir says that he is prohibited until the arrival of Pesach and R. Yosi said until the end of Pesach.

Question (R. Yirmiyah to R. Zeira): The opinions of both R. Meir and R. Yosi have been switched. There, R. Yosi said that he is prohibited until the end of Pesach - since a person will put himself into a situation of doubt, he intends to include all possibilities; but here, he only meant one of the four daughters (as he would not put himself into a situation of doubt)...?

Answer (R. Zeira): When Ben Azai and Ben Zoma died, diligent people ceased to exist until Yirmiyah (i.e. you) came. (He was actually saying critically that this is an old question that has already been resolved.)

R. Ba son of R. Chiya bar Vava: Why are you critical if Great Rabbis asked this question? Did R. Elazar not ask R. Yochanan that R. Meir's opinion has been switched and R. Yochanan answered that the correct text in the Mishnah in Nedarim is that R. Meir says until the end of Pesach and R. Yosi says until the arrival of Pesach?!

R. Zeira to R. Ba: The Mishnah in Nedarim said that R. Meir says until the arrival of Pesach and you are changing the text?

R. Zeira: The people of Nivot use the word 'lifnei' when they wish to refer to the arrival of Pesach. The dispute is over the use of the word 'lifnei' and there is no need to change the text.

R. Avin: All agree that on Pesach itself he may drink wine as he did not intend to prevent himself from fulfilling the Mitzvah of drinking 4 cups of wine on Pesach night. The dispute is over when he said 'peras haPesach', i.e.15 days before Pesach - whether he meant until the end of or until the arrival of peras haPesach.