ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 63
KIDUSHIN 61-65 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
(a) Rebbi establishes the Pasuk in Ki Seitzei "Lo Sasgir Eed el Adonav" by
someone who buys a slave with the express intention of setting him free. Rav
Nachman bar Yitzchak establishes the case - when, at the time of purchase,
he stipulated that the slave will acquire himself retroactively from the
moment of purchase.
(b) The Tana cannot be speaking when he actually set him free, and now wants
to enslave him again - because then the Torah would not refer to him as
(c) The Tana Kama in the Beraisa holds (like the Tana of our Mishnah) 'Harei
At Mekudeshes Li Le'achar she'Esgayer, Le'achar she'Tisgayri ... ', Einah
Mekudeshes'. Rebbi Meir says 'Mekudeshes'.
(d) We have proved from these two Beraisos - that both Rebbi and Rebbi Meir
hold 'Adam Makneh Davar she'Lo Ba le'Olam'.
(a) Rebbi Yochanan ha'Sandlar agrees with the Tana Kama. Rebbi Yehudah
ha'Nasi agrees in principle with Rebbi Meir, but he modifies his opinion. He
says - that the Rabbanan invalidated the Kidushin in the cases of 'le'Achar
she'Yamus Ba'alech, le'Achar she'Tamus Achosech', because it will result in
her sister or her husband's jealousy.
(b) Abaye did not add Rebbi Yehudah ha'Nasi to his list of those who hold
'Adam Makneh Davar she'Lo Ba le'Olam' - because he is alias Rebbi, who
already appears in the list.
(a) Rebbi Akiva says that if a woman declares a Neder forbidding to her
husband whatever she produces (despite the fact that she is Meshubad to
produce for him a certain amount of work per week) - the husband needs to
unnul the Neder - in casse, he says, she produces in excess of her
obligation (and on that excess, her Neder will take effect).
(b) This is no proof however, that Rebbi Akiva too, holds 'Adam Makneh Davar
she'Lo Ba le'Olam' (seeing as her work is not yet in the world) - because as
Rav Huna Brei de'Rav Yehoshua explains, Rebbi Akiva speaks when the woman
said 'Yikadshu Yadai le'Oseihen' (and her hands are in the world).
(a) The Tana of our Mishnah validates the Kidushin in a case where a man
stipulated that he would speak on her behalf to the governor, or that he
would work for her for a day - on condition that he fulfils his condition.
(b) Resh Lakish establishes our Mishnah when he gave her a Perutah for the
Kidushin which is necessary - because the Tana holds Yeshnah li'Sechirus
mi'Techilah ve'Ad Sof' (the wages of an employee become payable as he
works), in which the money that he is owed when he finishes his work has
become a loan, and we apply the principle 'ha'Mekadesh be'Milveh, Einah
(c) The Tana of the Beraisa invalidates the Kidushin of a man who betroths a
woman with the benefit that a woman derived when he helped her mount a
donkey or settle in a boat - but validates that of a man who betroths a
woman with the benefit that she will derive when he helps her.
(d) The Tana there cannot be speaking when the man gave her a Perutah over
and above the assistance he afforded her - because the Tana says 'bi'S'char
she'Hirkavtich ... ' (and not 'al-M'nas').
(a) A second Beraisa rules that if a woman says to a man 'If you keep me
company, or laugh to me or dance before me, I will become betrothed to
you' - we assess the value of what he did, and if it is a Shaveh Perutah,
she is Mekudeshas. Here too, the Tana cannot be speaking when he gave her a
Perutah - because he speaks of assessing what the man did.
(b) To vindicate his interpretation of our Mishnah, Resh Lakish explains
that the Tana of the Beraisa holds 'Einah li'Sechirus Ela li'be'Sof' (the
wages of an employee only become payable when he finishes his work), in
which case the money is not a loan.
(c) Rava explains that Resh Lakish infers his interpretation of our Mishnah
from the Lashon 'Harei At Mekudeshes Li al-M'nas she'Adaber Alayich
le'Shilton'. The Tana should otherwise have said ' bi'Schar she'Adaber ... '
(like the Lashon used by the Tana of the Beraisa).
(a) The Tana of our Mishnah says that, if a man betrothed a woman 'al-M'nas
she'Yirtzeh Aba', the Kidushin is valid ...
1. ... as long as his father remains alive - provided the father gives his
(b) In the event that the man himself dies - the Tana suggest that one
teaches the father to object (to exenpt his daughter-in-law from having to
2. ... in the event that he dies.
(c) The problem that we have in establishing the Mishnah when the father ...
1. ... actually gives his consent is - from the middle case 'Meis ha'Av,
Harei Zu Mekudeshes'. Seeing as he failed to gave his consent, why should
the Kidushin become valid with his death?
2. ... remains silent - from the Seifa ''Meis ha'Ben, Melamdin es ha'Av
Lomar she'Eino Rotzeh'. Seeing as he already gave his consent, how can he
now revoke it?
(a) Rebbi Yanai Amar Rebbi Yanai finally iterprets 'Rotzeh' in the the
Metzi'a and the Seifa of the Mishnah ('Meis ha'Ben ... ') to mean - on
condition that his father does not object.
(b) 'Ratzah ha'Av' cannot have the same connotations in the Reisha - because
the fact that the father has the right to object any time in his lifetime
renders the statement is meaningless.
(c) We might also have explained - that the Reisha and the Seifa comprises a
Machlokes Tana'im, whether 'al-M'nas she'Yirtzeh Aba' denotes that he
remains silent (the Tana od the Reisha), or that he does not object (the
Metzi'a and the Seifa).
(d) We learn from Rebbi Yanai - that it is preferable to establish two
sections of a Mishnah in two different ways but according to one Tana.
rather than explaining them uniformly but according to two different
(a) In order to avoid the whole problem - Rav Yosef bar Ami establishes the
entire Mishnah - when the man said 'al-M'nas she'Yirtzeh Aba mi'Ka'an ve'Ad
(b) Rav Yosef bar Ami explain ...
1. ... the Reisha - when he either failed to protest within thirty days
(Mekudeshes), or he did indeed protest (Einah Mekudeshes).
2. ... the middle case - when the father died during the thirty days,
without having protested.
3. ... the Seifa - when the son died during the thirty days, before the
father managed to protest.
(a) Our Mishnah says that if a father forgot to whom he betrothed his
daughter, and ...
1. ... a man claims to be the Chasan - he is believed.
(b) They are permitted to reach an agreement between them - that one of them
gives her a Get, and the other one marries her.
2. ... two men claim that they are the ones - both are obligated to give her
(c) Rav qualifies the Reisha of our Mishnah. the sole claimant ...
1. ... is believed to give a Get - on the grounds that 'Ein Adam Chotei
ve'Lo Lo' (a person will not cause others to sin if he gets nothing out of
(d) The reason that ...
2. ... not believed to marry her - because we suspect that his Yetzer ha'Ra
got the better of him.
1. ... Rav Asi disagrees with Rav. He believes him even if he wants to marry
her - because he would not dare make such a claim if it were not true, in
case the father recognizes that he is not the one and confronts him.
2. ... we rule like Rav Asi in this case is - because he has a Beraisa that
(a) The Beraisa that we cite in support of Rav Asi rules that, in a case
where, after the sole claimant marries her, a second claimant turns up and
claims to be the lucky man - his claim is ignored (since the first claimant
married her be'Heter.
(b) If it is the woman who betrothed herself and forgot to whom - then the
man who claims that he is the one, is not believed, says the Beraisa -
because in such a case, the man, knowing that the woman will support any man
who claims to have married her, is willing to try his luck.
(c) Rav Asi concedes to Rav that the man is not believed if it was the woman
who claims that she became betrothed but could not remember to whom, for
reasons that we be clarified shortly.
(d) Rav reconciles his opinion with the Seifa of the Mishnah, where the Tana
believes one of the two men even with regard to marrying her - because there
where there is another person, the one who sticks to his guns, would be
afraid to do so (if it were not true), because of the fear that the father
might recognize that the second man is really the Chasan.
(a) We know that the father is believed at all - from the Pasuk in Ki
Seitzei (in connection with Motzi Shem Ra) "es Biti Nasati la'Ish ha'Zeh".
(b) According to Rav Asi, the father is even believed to the extent that,
should his daughter subsequently commit adultery, Beis-Din will sentence the
adulterer and her to stoning for adultery (even though there are no other
witnesses). Rav disagrees with him because, he says - the Torah only
believes him with re. to forbidding her to marry anybody else, but no more.
(c) Rav Asi concedes to Rav that they are not stoned - if it was the woman
who claimed that she was betrothed but forgot to whom.
(a) What seems strange about Rav Asi's opinion re. these two rulings is -
that if, there where the father says that he betrothed her, and where we do
not take him too seriously (inasmuch as we believe whoever claims that she
is betrothed to him), yet we stone on the basis of his testimony; there
where it is the woman herself who claims that she is betrothed, and whom we
take more seriously (inasmuch as we do not believe whoever claims that she
is betrothed to him), we should certainly stone on the basis of her
(b) Rav Asi himself explains the paradox. The reason that we believe the
father to the point of stoning via his testimony, but not the daughter, is
because the Torah grants this credibility to the father alone.
(c) Despite the fact that the woman is not believed with re. to the Chiyuv
Miysah, she is nevertheless believed with re. to the fact that she is
betrothed - because of the principle 'Shavyah Anafshah Chatichah de'Isura'
(When someone claims that something is forbidden to him, it becomes
forbidden to him because of Neder).
(d) Rav Chisda, who does not differentiate between the father and the
daughter, follows his own reasoning elsewhere, where he says that a father
who testifies that his son is nine years old, and his daughter three - (the
respective ages when their Bi'ah is first considered Bi'ah) is believed with
re. to bringing a Korban, should a relative commit incest with either of
(a) The Beraisa supports Rav Chisda. The two areas in which a man who
testifies that his son is thirteen or his daughter twelve is ...
1. ... believed, besides validating their Nedarim and regular Hekdesh - are
those of Charamim (a type of Hekdesh) and Erchin
(b) The Beraisa speaks - even when they have already produced Simanei Gadlus
(see also Tosfos DH 'B'nei').
2. ... not believed - are Malkos and (other) punishments.
(c) Simanim that appear before one reaches the age of Gadlus - are
considered to be no more than a wart.