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Can a woman be consecrated in stages or halves? The Gemara (גמרא) asks whether kedushin spreads (nifshetet) when incomplete, and examines cases of chatzi perutah and chatzi isha. Tosafos (תוספות) distinguishes the husband's act of sanctification from the wife's act of haknaa (transfer), explaining why hispashtus applies to the former but not the latter.
The shiur continues a previous session analyzing the sugya in Kiddushin 7a-b dealing with kedushas ha'isha and the concept of hispashtus (spreading) of kedusha. Rabbi Zweig begins by reviewing Tosafos (תוספות)'s approach to the machlokes between lashon kedusha and lashon kinyan. According to Tosafos, marriage has two aspects mid'Oraisa: a kinyan (acquisition) aspect and a kedusha (sanctification) aspect. Both exist mid'Oraisa, and the question is which one "pulls" the other—does the kinyan create the kedusha, or does the kedusha create the kinyan? This determines whether the concept of hispashtus applies. The Gemara (גמרא)'s question revolves around the principle that kedusha is "nifshetet" (spreads out). If a man consecrates half a woman with half a perutah, and then consecrates the other half with another half a perutah, should the kedusha spread to the entire woman? The Gemara answers "das acheres maakiv"—the other woman's consent acts as a barrier. Rabbi Zweig explains that according to Tosafos, the woman's role is purely one of haknaa (transfer/consent), while the man performs the act of hekdesh (sanctification). Only the act of hekdesh can be subject to hispashtus; the woman's haknaa, being limited to what she consented to, cannot spread beyond that scope.
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Kiddushin 7a-b
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