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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kidushin 10

KIDUSHIN 7-10 - Dedicated by an admirer of the work of the Dafyomi Advancement Forum, l'Iluy Nishmas Mrs. Gisela (Golda bas Reb Chaim Yitzchak Ozer) Turkel, A"H.


(a) Rebbi learns from "Be'ulas Ba'al" that only her husband makes her a Be'ulah through a Bi'ah she'Lo ke'Darkah, but not someone else. How does Rebbi Zeira reconcile this with the Beraisa (which we quoted a little earlier), where Rebbi commutes the sentence of the subsequent nine to Chenek?

(b) What does he learn from the Pasuk in Ki Seitzei (in connection with the rape of a Na'arah Besulah)"u'Meis ha'Ish Asher Shachav Imah Levado"?

(c) The Rabbanan (who hold that all ten receive Sekilah) explain "Levado" like Rebbi Yonasan in a Beraisa.
What does Rebbi Yonasan learn from "Levado"?

(d) Rebbi Yoshiyah disputes this.
What does he learn from the Pasuk there (in connection with the same case, but where the woman was a willing partner) "u'Meisu Gam Sheneihem"?

2) We just learned that Rebbi derives that a husband renders a woman a Be'ulah (even though others don't) from "Be'ulas Ba'al".
From where does Rebbi Yochanan (who derives Kidushei Bi'ah from there) learn that?


(a) One of the ramifications of the She'eilah whether it is the beginning of Bi'ah (Ha'ara'ah) that acquires the woman or the end is, if, should she accept Kidushin from another man between the two, the second Kidushin is valid or not. The other one concerns a Kohen Gadol.
What is it?

(b) How does Ameimar Amar Rava resolve this She'eilah?

(c) We ask whether Bi'ah makes Nisu'in or Erusin. What are the three ramifications of this She'eilah?

(a) The Tana of the Beraisa list the rights of a father in his daughter. What three rights does he have over and above those concerning the Kesef, Sh'tar and Bi'ah of her Kidushin and concerning her Get?

(b) What rights does he not have, which her husband subsequently does?

(c) Abaye attempts to prove from the fact that the Tana mentioned her marriage, after 'Kesef, Sh'tar and Bi'ah', that Bi'ah makes Kidushin.
On what grounds do we refute this proof?

(a) Rava too, tries to resolve the She'eilah from a Beraisa.
About whom does the Beraisa say 'Miskadeshes be'Bi'ah, ve'Im Ba Alehah Yavam, Kan'ah ve'Chayavin Alehah Mishum Eishes Ish'?

(b) What does the Tana mean when he says 'u'Metamah es Bo'alah Letamei Mishkav Tachton ke'Elyon'? For how long does he remains Tamei?

(c) In which respect is a Nidah herself more stringent in this regard?

(d) How will the Din differ if she is under three?

6) If the girl who is over three marries a Kohen, she is permitted to eat Terumah, and if one of the Arayos has relations with her, he is Chayav even though she is not.
How do we refute Rava's proof from the fact that this Tana too, after mentioning Bi'ah, adds 've'Im Niseis le'Kohen ... ', implying that Bi'ah makes Eirusin.

Answers to questions


7) What do we learn from the Pasuk Emor ...

  1. ... "Kinyan Kaspo Hu Yochal Bo"?
  2. ... "Kol Tahor be'Veischah Yochal Oso"?
(a) ben Bag-Bag sent to Rebbi Yehudah ben Beseira querying what he had heard in his name.
What had Rebbi Yehudah ben Beseira said?

(b) What did the latter reply? What 'Kal va'Chomer' did he learn from Shifchah Cana'anis?

(c) Why does Bi'ah with a Shifchah Cana'anis not feed her Terumah?

(d) How does Rebbi Yehudah ben Beseira explain the fact that an Arusah is forbidden to eat Terumah?

(a) With regard to the 'Kal va'Chomer' (regarding learning an Arusah bas Yisrael from a Shifchah Cana'anis), why can the Tana not be speaking ...
  1. ... when both the Bi'ah and the Kesef were followed by Chupah?
  2. ... (according to our initially understanding) when the Bi'ah was followed by Chupah, but the Kesef was not?
(b) So how do we attempt to establish the Beraisa? What do we prove from this?

(c) Rav Nachman bar Yitzchak refutes the proof by establishing the Beraisa when the Bi'ah was followed by Chupah, but the Kesef was not. How does he dispense with the problem that we just had with this? How can we learn a 'Kal va'Chomer' 'one from two'?

(d) How does ben Bag-Bag counter Rebbi Yehudah's 'Kal va'Chomer'? Why can one not learn the Kinyan Kesef of an Arusah from that of a Shifchah Cana'anis?

(a) According to Ravina, ben Bag-Bag concedes that min ha'Torah, an Arusah bas Yisrael is permitted to eat Terumah. Then what message did he send to Rebbi Yehudah ben Beseira? What surprised him about Rebbi Yehudah ben Beseira's statement?

(b) What was Rebbi Yehudah ben Beseira's reply? What 'Kal va'Chomer did he now learn from Shifchah?

(c) In which point does ben Bag-Bag argue with him?

Answers to questions

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