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Does marriage require explicit language of acquisition (kinyan), or is language of husband-wife relationship (ishish) sufficient? The shiur contrasts three approaches: the Vilna Gaon holds that ishish language alone works when marriage context is clear; the Beis Shmuel requires actual kinyan intent; and the Rambam (רמב"ם) suggests the Gemara (גמרא)'s uncertainty is whether pre-Sinai marriage language suffices post-Sinai.
This shiur analyzes Kiddushin 5b's discussion of various formulations used to effect kiddushin, exploring a fundamental debate about whether explicit language of acquisition (kinyan) is required or whether language expressing the husband-wife relationship (ishish) suffices. The Gemara (גמרא) presents three categories of language: (1) "harei at mekudeshes li" - explicit kiddushin language combining both kinyan and ishish elements; (2) "harei at ishti/arusasi/kenuyah li" - language describing the result of kiddushin without the process; and (3) "harei at miyuchedes/tzalosee/negdosee" - language describing only the man-woman relationship without any acquisition connotation. The Gemara asks "mino yada" (how does she know?) on certain formulations, questioning whether the woman understood this as creating kiddushin rather than merely discussing future marriage or living arrangements. Two answers are offered: "asukim b'oso inyan" (they were engaged in discussing that matter - marriage) or that she can testify she understood it as kiddushin.
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Kiddushin 5b
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