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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Kidushin 50

KIDUSHIN 49-50 - 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) What does the Mishnah in Erchin learn from the Pasuk in Vayikra ...
  1. ... "Yakriv Oso"?
  2. ... "li'Retzono"?
(b) How do we reconcile the two seemingly contradictory Pesukim?

(c) Considering that he has been forced and doesn't really want to bring the Korban, on what grounds do we refute Rava's proof ...

  1. ... from there that 'Devarim she'ba'Leiv Einam Devarim"?
  2. ... from the Seifa which issues the same ruling with re. to Gitei Nashim and Shichrurei Avadim (in cases where he is obligated to give his wife a Get or to set his slave free)?
(a) Rav Yosef attempts to prove that 'Devarim she'ba'Leiv Einam Devarim' from the Mishnah in ha'Omer 'ha'Mekadesh es ha'Ishah ve'Amar Lah ke'Savur Hayisi she'Hi Kohenes ve'Harei Hi Leviyah ... '. What does the Mishnah rule?

(b) How does Abaye refute Rav Yosef's proof from there?

(a) How do we also refute Abaye's proof from the Seifa of our Mishnah 'Af-al-Pi she'Amrah be'Libi Hayah Lehiskadesh Lo, Af-al-Pi Kein Einah Mekudeshes', implying 'Devarim she'ba'Leiv Einam Devarim'?

(b) Rav Chiya bar Avin quotes Rav Chisda who quotes Rav Huna who finally proves that 'Devarim she'ba'Leiv Einam Devarim' from the Mishnah in Me'ilah. What does the Tana say there about a Sheli'ach who following instructions, brought Hekdesh money from a specific window or from a specific container?
What did the Meshale'ach claim?

(c) We try to refute Rav Huna's proof from there on the grounds that his claim is based on an attempt to exempt himself from bringing a Korban (and that is why we cannot believe him [not on account of ('Devarim she'ba'Leiv ...']). How do we ...

  1. ... initially counter this argument?
  2. ... counter the argument that a person would not portray himself as a Rasha?
(d) What principle governs this Din? Who is really Mo'el?
(a) What subsequently happened to that man who sold his property in order to go and live in Eretz Yisrael (and specifically said so)?

(b) On what grounds did Rava in the first Lashon, invalidate the sale?

(c) What did he rule in the second Lashon?

(d) In another episode, Rav Ashi, in the fist Lashon, upheld the sale of someone who sold his property in order to go and live in Eretz Yisrael, and just didn't go, on the grounds that he could have gone.
What is the difference between this Lashon and the second Lashon, where he said 'Who stopped him from going'?

(a) If someone sent his Sheli'ach to betroth for him a woman in one location, and he went and betrothed her in a differnt one, the betrothal is void.
In which case would the betrothal be valid?

(b) Why did the Tana find it necessary to repeat this Mishnah ...

  1. ... in the case of a Get, seeing as he has mentioned it here?
  2. ... here, seeing as he has mentioned it in Gitin?
(a) If someone betroths a woman on condition that she has not made Nedarim, and then discovers that she has, the Kidushin is void.
What does the Tana say in a case where he married her without stipulating and then found that she had made Nedarim?

(b) Does she require a Get?

(c) The Tana repeats exactly the same set of Halachos with regard to blemishes.
What sort of blemishes will negate Kidushin?

(d) Why does the Tana learn this Mishnah both here and in Kesuvos?

(a) Is the Kidushin valid if someone sends Sivlonos (the gifts that a man sends to his betrothed) to ...
  1. ... two women whom he betrothed with one Perutah?
  2. ... a woman whom he betrothed with less than a Perutah?
(b) Why do we not combine the Sivlonos with the half-Perutah that he gave her to validate the Kidushin?

(c) What is the Tana referring to when he says 've'Chein Katan she'Kidesh'?

Answers to questions



(a) Having taught us ...
  1. ... that if someone is Mekadesh two women with a Perutah the Kidushin is invalid, why does the Tana need to add the Din of someone who is Mekadesh one women with less than a Perutah?
  2. ... both of the above, why does the Tana then need to add the third case of 'Katan she'Kidesh'?
(b) What do Rav Huna and Rabah mean when they say 'Chosheshin le'Sivlonos'?

(c) In the first Lashon, Rabah asks on himself from our Mishnah, which does not contend with the possibility that the man sent Sivlonos as Kidushin. How does Abaye reconcile Rabah with the Mishnah?

(a) In the second Lashon, Rabah actually supports his opinion from our Mishnah.
How does he do this?

(b) How does Abaye counter Rabah's proof?

(c) In answer to 'Mai Havi Alah', Rav Papa responds by qualifying Rav Huna and Rabah's ruling.
What does he say?

(d) Then what is the Chidush? Is it not obvious that where the custom is to first make the Kidushin and then send Sivlonos, that when he sends her Sivlonos, we know that she is Mekudeshes?

(a) Rav Acha bar Rav Huna asked Rava whether, in a place where the custom was to send Sivlonos before the Kidushin, she is not Mekudeshes, even if people saw that the woman had a Sh'tar Kesuvah.
What was Rava's reply?

(b) Again we ask 'Mai Havi Alah?'
How does Rav Ashi qualify Rava's ruling?

(c) Again, we ask 'P'shita?'
What is obvious?

(d) How do we answer this Kashya?

(a) What will be the Din if a man betroths a woman and her daughter or two sisters simultaneously?

(b) What does 'simultaneously' mean?

(c) Our Mishnah tells the story of the man who betrothed five women, two of whom were sisters, with a basket of figs.
Whose basket of figs was it? What was special about the figs' status?

(d) Who received the Kidushin? What did the Chachamim rule?

(a) What does Rami bar Chama learn from the Pasuk in Acharei-Mos "Ishah el Achosah Lo Sikach Litzror"?

(b) On what grounds does Rava refute Rami's interpretation of the Pasuk, based on the Pasuk there "ve'Nichresah ha'Nefashos ha'Osos mi'Kerev Amam"?

(c) So how does Rava establish ...

  1. ... the Pasuk?
  2. ... our Mishnah?
(d) Then what is the source of the Din in our Mishnah?
Answers to questions

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