Just as a man can't betroth his son with himself or his agent, so too a woman can't betroth her daughter with herself or her agent.

A man who says to a woman: "Behold you are betrothed to me with the understanding that I am Yosef", but it turns out he is Yosef and [also] Shimon; "With the understanding that I am a spice merchant", but it turns out he is a spice merchant and [also] a tanner; "With the understanding that I am a townsman", but it turns out that he is a townsman and [also] a city dweller—she is betrothed. "That I am no one other than Yosef", but it turns out he is Yosef and Shimon; "That I am nothing other than a spice merchant", but it turns out he is a spice merchant and a tanner; "That I am nothing other than a townsman", but it turns out that he is a townsman and a city dweller—she is not betrothed.

"Be betrothed to me with this one and with this one [a food item, one-by-one; see Mishnah Kiddushin 2:1]" and she ate the first one, if there remains in her hand something worth a perutah—she is betrothed; but if not, she is not betrothed. "Be betrothed to me with this cup", if there is [enough] in it [the cup] and what is inside it [the contents] worth a perutah—she is betrothed; but if not, she is not betrothed; she takes ownership over it and everything inside it. "With what is in this cup", if there is [enough of] what is inside it worth a perutah—she is betrothed; but if not, she is not betrothed; she takes ownership over only what is inside of it [and not the cup itself].

"With the understanding that I am poor", and he was poor but became rich; "With the understanding that I am rich", and he was rich but became poor; "With the understanding that I am a spice merchant", and he was a spice merchant but became a tanner; "With the understanding that I am a tanner", and he was a tanner but came a spice merchant; "With the understanding that I am a townsman", and he was a townsman but became a city dweller; "With the understanding that I am a city dweller", and he was a city dweller but he became a townsman; "With the understanding that I have children", and he had children but they subsequently died; "With the understanding that I have no children", and he did not have children but they were subsquently born to him—she is betrothed.

"That I am nothing other than poor", and he was rich but became poor; "That I am nothing other than rich", and he was poor but became rich; "That I am nothing other than a spice merchant", and he was a tanner but became a spice merchant; "That I am nothing other than a tanner", and he was a spice merchant but became a tanner; "That I am nothing other than a townsman", and he was a city dweller but became a townsman; "That I am nothing other than a city dweller", and he was a townsman but became a city dweller; "That I have no children", and he had [children] but they subsequently died; "That I have children", and he did not have them but they were subsequently born to him—she is not betrothed. This is the pneumonic: Any stipulation that is fulfilled at the moment of betrothal—even if it became void afterwards—she is betrothed; and any [stipulation] that is not fulfilled at the moment of betrothal—even if it was fulfilled afterwards—she is not betrothed.

"Be betrothed to me with this sela", and after she took it from his hand, she said, "I thought you were kohen but you're only a levi"; "that you were rich but you're actually poor"—she is betrothed. This is the pneumonic: Anytime the betrothal [money] falls into her hand, whether he deceived her or she deceived him—she is betrothed. Rabbi Shimon says: If deceived her for increased money, then she is betrothed. How so? "With this silver dinar" but it turns out to be [made] of gold, she would rather have the gold one than the silver one; "[That I am] poor" but it turns out he is rich, she would rather [be betrothed to] a rich man than a poor man. Rabbi Shimon concedes that if he deceived her for increased pedigree [e.g. he claimed to be a kohen when he was only a levi]—she is not betrothed.

"Be betrothed to me with this sela"; "with this cow"; "with this robe", when she takes the sela, draws the cow or holds the robe—she is betrothed.

"Take this sela for me", and at the moment of gift, he said, "Behold you are betrothed to me"—she is betrothed. [If he said this] after she took it from his hand—if she wants, she is betrothed, and if she wants she is not betrothed. "[Take] this sela that I am obligated to you for [from some prior agreement]", and at the moment of gift, he said, "Behold you are betrothed to me"—if she wants, she is betrothed, and if she wants she is not betrothed. [If he said this] after she took it from his hand—even if they both want [her to be betrothed], she is not betrothed.

"Be betrothed to me with my sela that is in your hand" (that is owed to him but currently in her possession, from some prior loan or agreement)—she is not betrothed. What should he do? He should take it from her, return and give it to her, and say to her, "Behold you are betrothed to me". "Be betrothed to me with this sela", and after she took it out of his hand she threw it into the sea or the river—she is not betrothed. "Be betrothed to me with a maneh", and she said to him, "Give it to Ploni"—she is not betrothed. (Extra line from manuscripts:) "That he should receive it for me"—she is betrothed. (Following translated from Ehrfurt manuscript:) If he gave her [the money of] her betrothal but didn't say to her, "Behold you are betrothed to me"—Rabbi Yehudah says: She is not betrothed; Rabbi Yoseh says: She is betrothed; Rabbi says: If they are occupied with that topic [of conversation, i.e. betrothal or marriage, when he gave her the money], she is betrothed; but if not, she is not betrothed.

"Be betrothed to me with this maneh (= 100 dinar)", but it turns out that it the maneh is lacking a dinar—she is not betrothed. If there is in it a bad[ly crafted] dinar—he should exchange [it for a good dinar]. If he were counting [the maneh] and threw [it] into her hand one at a time, she is able to renege until the moment he finishes [counting].

This one says "With a maneh (= 100 zuz)", but the other says "With 200 zuz" (i.e. either the man or the woman, they disagree on the right number), and each one goes to their house, and afterwards one takes the other to court and betroths them—if the man takes the woman to court, they should do whatever the woman said; but if the woman takes the man to court, they should do whatever the man said. And this is also true for someone who sells an object and [the buyer] was counting [the money to put it] into [seller's] hand—[the seller] is able to renege until [the buyer] finishes [counting]. If this one says "With a maneh", but the other says "With 200 zuz", and they each go home, and afterwards they take each other to court—if the buyer took the seller to court, they should do whatever the seller said; but if the seller took the buyer to court, they should do whatever the buyer said.