Yosef Karo

“ Paragraph 2- If a man says to a woman “you are my wife,” “you are my ‘connection’,” “you are my arusah,” “you are mine,” “you are in my domain,” or “you are my purchase,” she would be married assuming she understands his words or they initially were discussing marriage topics. A man is not believed, however, to say he did not intend marriage. ”

“ Paragraph 1- If someone divorces his wife and and she later has sexual relations with another, she is permitted to return to her husband. The same is true where a woman had sexual relations with the first man, married the second and was divorced, and she is permitted to the first one, even if she was originally designated for him. ”

“ Paragraph 8- If the man gave the money and the women made the statement, and they were discussing marriage, the marriage is certainly effective. If they were not discussing marriage, the marriage is uncertain. If the man responded “yes,” regardless of whether it was at the time it was given or not, the marriage is certainly effective, even if they were not discussing the topic. ”

“ If the man was already established as one who has promiscuous relationships, however, there is no concern. There are those who are lenient in all cases. See later Siman 149 and 167:2 and above 15:10.
Paragraph 2- If one marries via sexual relations, his intention is on the conclusion of the intercourse. Thus, if the woman accepted marriage from a third party before the intercourse was concluded, she would be married to the second man. ”

“ If she had kiddushin with another, however, and he divorced her or died, she would be prohibited from returning to the first husband even if the second husband only divorced her because of mere rumor. ”

“ But, after it comes into her possession, if he were to declare, "Betroth me with this," even if she says "Yes," they are not betrothed, even if they had made marital arrangements beforehand [Rama: and she is not believed to say that she received it beforehand in the name of betrothal] . ”

“ If a male convert or freed slave who marries a female Levi, Yisraelite, of Chalilit, their son is an Yisraelite. If a male Yisraelite, Levi, or Chalil who marries a female convert or freed slave, the child retains the (ancestral) status of the man.
Paragraph 4- If anyone marries someone who is forbidden to them, the child retains that status of the one who has a defect. ”