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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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