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When does valuation (shuma) of kiddushin property need to occur? The shiur analyzes the machlokes between Rabba and Rav Yosef on whether shuma must precede kiddushin or can follow retroactively. Rashi (רש"י) and Rambam (רמב"ם) offer fundamentally different readings: Rashi limits the requirement to cases where shaveh kesef substitutes for kesef itself; Rambam frames it as protecting the woman's dignity from a cheapened ceremony.
This shiur explores Kiddushin 7b, focusing on the dispute between Rabba and Rav Yosef regarding shuma (valuation) in kiddushin. The central question is whether a woman can be mekudeshes retroactively (me'achshav) once the item's value is verified, or whether the valuation must be known at the moment of kiddushin (mikahn u'le'haba). The discussion begins with the Gemara (גמרא)'s two cases: one where the man says "be mekudeshes with this worth fifty," and another where he says "kol d'hu" (whatever minimum value it has). Rashi (רש"י)'s approach is examined first. According to Rashi, the principle of "lo tzarich shuma" (valuation is not needed beforehand) means there is already an implicit shuma present—not that no shuma is needed at all. When the Gemara says "kuli alma lo pligi lo tzarich shuma," it means everyone agrees you don't need an independent expert appraisal beforehand because the circumstances themselves establish the value. Rashi explains that in the case of "chamisha shevu chamisha" (fifty that are worth fifty), we're discussing a situation where someone says "be mekudeshes with fifty zuz" and gives shaveh kesef (property) as the substitute for actual kesef (money). According to Rav Yosef, when shaveh kesef is used to fulfill a contract denominated in kesef, the valuation must be established beforehand. Rabba disagrees and holds the shuma can come later.
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Kiddushin 7b
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