No community start suggestion yet.
Can a man marry half a woman with half a pruta, then marry the other half with another half a pruta? The shiur analyzes the Gemara (גמרא)'s question of whether one can perform kiddushin on "chatzi isha" (half a woman), exploring the machlokes between Tosfos (who holds kiddushin involves both kinyan and kedusha aspects) and the Rashba (who focuses on chasar niskayach), and how the Rambam (רמב"ם) and Rama understand the structure of partial marriages.
This shiur examines a fundamental sugya in Masechta Kiddushin (daf 7a-b) dealing with the possibility of marrying a woman in stages or portions. The central question is whether a man can be mekadesh (marry) half a woman with half a pruta, and then marry the other half with another half a pruta, or whether such partial marriages are valid at all. The Gemara (גמרא) presents several cases: marrying with "chatzi pruta v'chatzi pruta" (half a pruta and half a pruta), marrying with "pruta u'pruta" (a full pruta and another full pruta), and various permutations involving partial marriages. The fundamental question is whether the concept of "hispashtus" (spreading out) applies—whether a kedusha that takes effect on half should automatically spread to encompass the whole woman.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Kiddushin 7a-b
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Gemara
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
When an animal damages crops, the Torah prescribes a unique payment formula based on multiplying the damaged area by sixty. Does this formula redefine the actual loss, or does it merely create a payment mechanism that still acknowledges the full damage sustained? The Gemara explores whether someone who ate in doubt should pay the higher-quality amount, examining how the principle of motzi me-chaveiro alav haraya applies when payments fall within the range of actual loss.
What makes testimony valid when different witnesses testify to different parts of the same event? The Gemara debates whether the principle of "davar v'lo chatzi davar" (complete testimony, not partial) disqualifies witnesses who testify separately to theft and slaughter. Rashi's approach reveals that the issue is not merely combining elements, but whether each witness's statement is independently meaningful.
Why is a ganav who sells a stolen animal on Shabbos exempt from the fourfold/fivefold payment? The shiur analyzes whether this exemption stems from kam lei b'derabbah or from the absence of a valid mechira. The Rashba's principle that matana resembles mechira when it is "nishtarish b'chet" is explored, along with the Rambam's position on hekdesh and the distinction between giving to bedek habayis versus mizbe'ach.
When a ganav shechts a stolen animal l'avodah zarah, why isn't he patur from payment since it's already isur hana'ah? The shiur explores the fundamental machloket Rashi-Tosafot on whether the isur derives from the act of shechita or from the din shechita itself. The Gemara's application of davar garem be'mamon ke'mamon domi extends the analysis to when borrowed animals become niskal.
