A wife is acquired in 3 ways and can acquire herself in 2 ways. She can be acquired with money, contract or sex. How so with money? He gave her money or something worth money, he said to her: "Behold you are betrothed to me", "Behold you are engaged to me", "Behold you are my wife", "Behold this one is betrothed". But if she gave him money or something worth money and said to him "Behold I am engaged to you", "Behold I am betrothed to you", "Behold I am your wife"—she is not betrothed. Contract? One needs to say that the contract has to be worth a perutah—even if he wrote it on clay or bad paper, she is betrothed. With sex? All sex that is for the sake of betrothal—she is betrothed; if it is not for the sake of betrothal—she is not betrothed.

A man shouldn't marry a wife until his niece is grown up or until he finds someone appropriate for him, as it is said, "The land was full of lust" (Vayikra 19:29). "It is lust" (Vayikra 20:14). Rabbi Eliezer says: This is a single man who has sex with a single woman not for the sake of marriage. Rabbi Eliezer said: From where do we know that he [the single man from the previous statement] is punished before God like the one who has sex with a woman and her mother? It is said here "Lust" and it is said there "A man who marries a woman and her mother—it is lust" (Vayikra 20:14). Rabbi Eliezer ben Ya'akov says: Because he has sex with many women and it is not known with which he has had sex; and she receives it from many men and it is not known from which of them she received it—it turns out that this man marries his daughter, this one marries his sister, and all of the world will be bastards. That's why it is said, "The earth will be full of lust" (zimah)—this one, what is he (zeh mah hu)? He is not a kohen, levi or Yisrael (sic! placement of this line based on Ehrfurt manuscript and the derash of זימה = זה מה). Rabbi Yehudah (sic! based on Ehrfurt manuscript) says: Behold it says "Do not prostitute the land" (Vayikra 19:29)—the produce degenerates. The Hakhamim decided by majority to support Rabbi Yehudah (sic!): "Lift your eyes to the lowlands and see where you have not been ravished... and the rains have been withheld" (Yirmiyahu 3:2-3) [i.e. your sexual immorality directly causes the rains to stop and the produce to degenerate].

Which is "deduction of price" [through which a Hebrew slave can go free according to Mishnah Kiddushin 1:2]? He wanted to redeem himself within those [6] years [that he is a slave], he calculated the coins and the years [remaining] and payed them to his master, and the slave has the upper hand [he can calculate based on how much his price was worth when he sold himself originally or how much that would be worth now, whichever is better for him]. Which is presumption [of ownership] of land? A lock, fence or opening of any size [that belongs to him]—this is a presumption [of ownership]. Which is presumption [of ownership] of [Canaanite] slaves? If [the slave] ties [the owner's] shoe, undoes his shoe, brings vessels after him to the bathhouse—this is a presumption. If he lifted him up [e.g. to help him get on a horse]—Rabbi Shimon said: There is no greater presumption than this.

[The Hebrew slave] acquires himself with [loss of] major limbs (see Shemot 21:26). He acquires himself with money via others and a contract via himself, [and he can't acquire with his own money] because he is like one who gives from the left hand to his right [i.e. whatever is his is his master's, so the money needs to come from elsewhere]—words of Rabbi Meir. But Hakhamim say: [Even] money via himself or a contract via others, as long as the money belongs to others and he says to him [when he gives him the money], "[This is] with the understanding that you can only redeem [yourself] with this money". Rabbi Shimon ben Elazar said in the name of Rabbi Meir: Even a contract via others, but not one via himself.

A ship is acquired with drawing (meshikhah). Rabbi Natan says: A ship and documents are acquired with drawing and with a contract. Which is drawing? Whether he drew [the animal], whether he drove [it], whether he called to it and it came after him—this is drawing. Which is handing over (mesirah)? Anyone who handed over to him the halter and he took it—this is handing over. In what cases did they say that moveable property is acquired with drawing? In the public road or in a courtyard which doesn't belong to either [party in the transaction]. On the property of the buyer, whenever he accepts it, he acquires. On the property of the seller, when he lifts it or until he takes it out of the owner's property. On the property of the one with whom he deposited [the animal], until he [the bailee] accepts it [the responsibility of looking after the item for the buyer] or until he [the buyer] rents the place [where the item is stored with the bailee].

One can exchange land for land, moveables for moveables, land for moveables, moveables for land—when this one takes ownership, the other one becomes liable for its exchange (see Mishnah Kiddushin 1:6).

[The process of something being transferred to the] ownership of the Temple with money, how so? If the treasurer gave coins for hekdesh moveable property, he acquires the hekdesh wherever he is; but a layperson [not empowered by the authority of the Temple] doesn't acquire until the moment he draws [it]. Speech [by a Temple treasurer or another official is as effective in transferring property] to the Temple as the handing over of a layperson. How so? "This ox is hekdesh", "This house is hekdesh"—even from where to the end of the world, he acquires the hekdesh wherever he is; but a layperson only acquires when he takes possession [of it].

Which is a positive time-caused mitzvah [for which women/wives are exempt]? Sukkah, lulav and tefilin. Which is a positive non-time-caused mitzvah? [Returning a] lost object, sending away the mother bird [in order to take the eggs], [setting up] a railing [on your roof] and tzitzit. Rabbi Shimon exempts wives from tzitzit because it is a positive time-caused mitzvah. Which is a mitzvah of the son about [his] father? Feeding, giving drink, clothing, anointing, taking out and bringing in, washing his face, hands and legs. [This applies to anyone] whether a man or wife, except that a man has the opportunity to do it, but a wife does not have the opportunity to do it because others [her husband] have authority over her. What is a mitzvah of the father about [his] son? To circumcise him, redeem him [with 5 selaim if he is a firstborn], to teach him Torah, to teah him a trade and to marry him to a wife. Some say: Also to swim in the river. Rabbi Yehudah says: Anyone who doesn't teach his son a trade teaches him banditry.

(Translated from Ehrfurt manuscript:) Rabban Gamliel says: Anyone who has a trade, to what is he similar? To a vineyard that is surrounded by its fence, to a furrow that is surrounded by a hedge. Rabbi Yoseh says in the name of Rabban Gamliel: Anyone who has a trade, to what is he similar? To a woman that has a husband—whether she is adorned or not, everybody doesn't gaze at her, but if she is not adorned then she will have a curse [since she isn't trying to dress up for her husband]. Anyone who does not have a trade, to what is he similar? To a woman without a husband—whether she is adorned or not, everyone gazes at her, but if she is adorned she will have a curse [since she is dressing up for random men]. Rabbi Yoseh bar Rabbi Lazar said in the name of Rabban Gamliel: Anyone who has a trade, to what is he similar? To a fenced vineyard where cattle and wild animals can't enter into it, passersby can't enter into it and can't see what is in it. Anyone without a trade, to what is he similar? To an open vineyard, for cattle and wild animals enter into it, passersby enter into it and can see what is in it.

Rabbi Elazar bar Rabbi Shimon says: Any mitzvah that Yisrael was obligated in before they came to the Land is practised in the Land and ouside the Land; [any mitzvah] that [Yisrael] was not obligated in before they came to the Land is only practised in the Land, except for remission of loans, redemption of sales and sending away the Hebrew slave, for even though they were not obligated in them until they came to the Land, they are practised in the Land and outside the Land.

One who does 1 mitzvah, it causes good for him, it lengthens his days and his years and he inherits the soil. Anyone who does one averah, it causes bad for him, it plucks off his days and he does not inherit the land. About this one it is said, "One sinner can destroy much good" (Kohelet 9:18)—with a single sin, this one destroyed for him many good things. A person should always see himself as if he is half innocent and half guilty. If he does one mitzvah, he is happy that he tipped his scale to the side of innocence. If he does one averah, woe to him! he tipped his scale to the side of guilt. About this one it is said, "One sinner can destroy much good"—with a single sin, this one destroyed for him many good things. Rabbi Shimon ben Elazar says in the name of Rabbi Meir: Because an individual is judged according to the majority [of his deeds] and the world is judged according to the majority [of the deeds performed in it], one who does one mitzvah is happy that he has tipped his scales and the scales of the world to the side of innocence; if he does one averah, woe to him! he tips his scale and the scale of the world to the side of guilt. About this one it is said, "One sinner can destroy much good"—with a single sin, this one destroyed for him many good things. Rabbi Shimon says: If someone was righteous their entire life, but in the end rebelled, he lost everything, as it is said, "The righteousness of the righteous will not save him on the day of his wickedness" (Yehezkel 33:12). If someone were wicked all their life and did teshuvah at the end, God receives him, as it is said, "He will not trip on the wickedness of the wicked on the day he returns from his wickedness" (Yehezkel 33:12). Anyone who is engaged in all three of them—in Scripture, Mishnah and an occupation—about this person it is said, "The threefold cord will not be quickly broken" (Kohelet 4:12).