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Can a woman be married with two separate half-peruta payments? The Gemara (גמרא) explores whether this works through joining two acquisition acts (moineh ha'olech) or requires two separate kedushin acts. The shiur analyzes the Rambam (רמב"ם)'s position that simultaneous half-perutas create a safek versus sequential ones which are certain, and develops that hispashtus (spreading of kedusha) cannot apply when two conflicting actions are performed simultaneously.
This shiur provides an in-depth analysis of a fundamental sugya in Kiddushin 7b exploring the mechanics of kiddushin when performed with partial payments. The Gemara (גמרא) presents several scenarios: giving half a peruta now and half later, giving chatzi b'chatzi peruta (quarter-peruta) twice, and giving two half-perutas simultaneously (shnei chatzi perutas). The fundamental question is whether these should be treated as valid kiddushin through the principle of moineh ha'olech (joining sequential acts). Rabbi Zweig develops the Rashba's position that if simultaneous payment of two half-perutas is a safek, then certainly sequential payments should also be a safek. This seems to contradict the Rambam (רמב"ם), who rules that sequential chatzi perutas are definitely valid (mekudeshes vadai), while simultaneous shnei chatzi perutas create only a safek kiddushin. The Maggid Mishneh attempts to resolve this by noting that the Gemara uses the phrase "im timtza l'omer" (if you could say) for the sequential cases, which the Rambam interprets as indicating certainty, while the final case lacks this language.
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Kiddushin 7b
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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.
