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Can a man betroth half a woman, or can a woman be married to two men simultaneously? The Gemara (גמרא)'s principle of "isha v'lo chatzi isha" (a woman but not half a woman) reveals a fundamental question: is the deficiency quantitative—not owning enough of her—or qualitative—that partnership itself contradicts the nature of kiddushin? Rishonim debate whether the problem lies in leaving half unacquired or in creating a contradictory relationship status.
This shiur delivers an intensive analysis of Kiddushin 7a, focusing on Rava's statement "hiskachili b'chatzi mekudeshes" (I forgot the case of half-betrothed). The Gemara (גמרא) explores multiple scenarios of partial kiddushin: a man attempting to betroth half a woman, or a woman being betrothed to multiple men simultaneously, and determines that none of these arrangements create valid kiddushin. The core question emerges: what is the fundamental deficiency in "chatzi isha" (half a woman)? Two major approaches are developed. The quantitative approach, suggested by Tosafot, argues that the problem is one of incomplete acquisition—when one attempts to acquire only half, there isn't enough "room" (makom) for the kedusha to take effect because part of the woman remains unacquired. According to this view, if the kedusha could spread (nispasheit) to encompass the entire woman, the kiddushin would be valid. The qualitative approach, attributed to the Rambam (רמב"ם), argues that the deficiency is intrinsic to what one has acquired: when a woman is one's "partner" rather than being fully owned, this contradictory status (das acheres—another authority) creates a fundamental flaw even in the half that was ostensibly acquired.
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Kiddushin 7a
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Why does the Gemara present a kal v'chomer for chuppah making kiddushin based on kesef not being maichel b'terumah, only to reject it? The shiur reveals that even the rejected kal v'chomer establishes a fundamental yesod: kiddushin is a kinyan for ishus (marital relationship), not merely a kinyan in hilchos kinyanim. The second kal v'chomer—from chuppah being gomeres—raises Tosafos's famous question.
Is the kesef used in kiddushin a true kinyan (acquisition), or merely a symbolic means of establishing marriage? The shiur analyzes multiple interpretations of the Gemara's derivation from ki yikach ki'ach mi'Sayeffron, exploring whether marriage constitutes ownership, and develops three fundamental approaches: (1) The Gemara proves ishus is a kinyan, (2) ishus is not a kinyan but uses kinyan-like means, or (3) ishus is a kinyan but the kesef may not be a ma'aseh kinyan. The Rambam's position—calling kesef "midivrei sofrim"—is explained as distinguishing between cross-referencing concepts versus borrowing terminology.
Why does the Mishna alternate between the language of "kinyan" (acquisition) and "kiddushin" (sanctification) when describing marriage? The shiur develops a fundamental distinction: marriage has two separate aspects—a kinyan dimension (ownership) and a kedusha dimension (sanctified relationship). Either aspect can initiate the bond, and understanding this dual nature resolves multiple textual and halachic questions throughout the sugya.
Does kiddushei shetar require a shevah pruta? The Ran presents two approaches to the Rif's position. The shiur develops the Ran's second pshat that shetar kiddushin functions as a hachnah (exchange) rather than a mere kinyan nesina. This reading has profound implications for isuri hana'ah, mechubar, and the relationship between kesef and shetar.
