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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kidushin 45

KIDUSHIN 45 - sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.


(a) We learned in the first Perek that, according to the Tana Kama of the Beraisa, a father may not sell his daughter to close relatives.
Why is that?

(b) He concedes however, to Rebbi Elazar (who permits it), that one may sell an Almanah to a Kohen Gadol or a Gerushah or Chalutzah to a Kohen Hedyot (even though he is not permitted to marry her Lechatchilah).
Why is that?

(c) Why can the Tana not be speaking when it was the father who betrothed the Gerushah the first time?

(d) What must we then conclude? Who betrothed her to her first husband?

(a) What problem does the above Beraisa now create for Ula (who said 'Afilu Miy'un Einah Tzerichah')?

(b) So Rav Amram Amar Rebbi Yitzchak establishes the Beraisa like Rebbi Yossi b'Rebbi Yehudah.
What does Rebbi Yossi b'Rebbi Yehudah say? How did she become betrothed to her first husband?

(c) How does this solve the problem?

(a) If, in the case of the Ketanah who accepted her own Kidushin, her husband died and she fell before the Yavam, Rav Huna Amar Rav rules that she requires Miy'un for the Ma'amar but not for the Zikah.
What else does she require?

(b) On what grounds does she require ...

  1. ... a Get?
  2. ... Chalitzah?
  3. ... Miy'un?
(c) Now that she requires a Get, what is the point of making Miy'un?

(d) In order to require Miy'un, why do we need to say that the father did not consent to either Kidushin? Why will it not suffice to say that he did not give his consent to the second Kidushin (in which case Kidushin will take effect on her sister)?

(a) What does she require, in the event that the Yavam did not make Ma'amar?

(b) She does not require Miy'un a well (to prevent people from jumping to conclusions and invalidating the Kidushin with her sister), because of a statement of Resh Lakish.
Which statement of Resh Lakish (extrapolating from a ruling of Rebbi) are we referring to?

(a) What transpired with the two men who were sitting underneath a willow-tree drinking wine?

(b) What else might 'Tusi Tzipi' mean?

(c) What did Ravina rule in that case?

(d) Why does he not suspect that the son ...

  1. ... appointed his father a Sheli'ach?
  2. ... talked his father into volunteering to act as his Sheli'ach?
Answers to questions



(a) When a man betrothed a girl in the street with a bunch of vegetables, without her father's consent, on what grounds did Ravina declare the Kidushin invalid, even according to Rav and Shmuel (who suspect that the father may have consented to the Kidushin)?

(b) What happened ...

  1. ... in the case where a man wanted his daughter for his relative, and his wife wanted her for her relative? Who prevailed?
  2. ... whilst they were celebrating?
(c) The question now arises whether, in this case too, Rav and Shmuel will still contend with the father's consent.
Which Pasuk does Abaye quote to refute this possibility?

(d) What reason does *Rava* give for this? What are the ramifications of their Machlokes?

(a) According to Rav, if a girl accepts Kidushin from a Kohen with her fathers consent, he travels overseas and the daughter marries, she is permitted to eat Terumah.
What does Rav Asi say?

(b) What did Rav do when such a case came before him?

(c) In any event, says Rav Shmuel bar Rav Yitzchak, Rav concedes that, in the event of her death, her husband does not inherit her.
Why is that?

(d) Then why is he lenient with re. to her eating Terumah?

(a) If her father agreed to the Kidushin and, although he was still present, his daughter married without his consent, Rav Huna forbids her to eat Terumah, even according to Rav.
Why is that?

(b) What does Rav Yirmiyah bar Aba say (even according to Rav Asi)?

(a) What do Rav Huna and Rav Yirmiyah bar Aba respectively, hold in a similar case, but where the Kidushin too, took place without her father's consent?

(b) What does Ula mean when he refers to Rav Huna's latter opinion as being "like vinegar to the teeth and smoke to the eyes" (Mishlei)?

(c) How does Rava explain Rav Huna's opinion?

Answers to questions

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