Why does Beit Shammai hold that the money required for betrothal is significantly higher than the amount Beit Hillel says?
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Mar 222016
michelle
Mar 212016
A continuing discussion of Rabbi Yochanan and Rebbi’s positions on the source for kiddushin/betrothal effected by sexual relations. 2 other questions are asked. Is kiddushin by sexual relations effected by the beginning of the act or the end? Is kiddushin is done by sexual relations, does that same act also effect the marriage or only the betrothal? Various texts are brought to try to answer this question but they are inconclusive.
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Mar 202016
A woman asks a man for something and he says: “If I give it to you will you marry me?” If she accepts it from him is she married? Does it depend on what her response is? How do you do kiddushin with a document? In what ways is it similar to a document of sale and in what ways to a divorce document? From where does Rabbi Yochanan derive kiddushin via sexual relations? Why doesn’t he derive it from the source Rebbi used (from the verse about marriage in the Torah)?
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Mar 182016
A woman can be betrothed if she asks the husband to give the money to someone else and doesn’t receive the money herself or if the husband himself doesn’t put up the money. Rava explains where we derive this from. Can she be the one to give the money? If so, why does that work? Can one betroth a woman by saying half of her is betrothed to him? Or can he say half of him is betrothed to her? Various questions are brought (and not answered) regarding combining 2 marriages with one peruta or 2 items (a woman and a cow, a woman and land). If using something that has monetary value and not money itself, does one need to evaluate the item to know its precise value?
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Mar 172016
Kiddushin has to be effected with a declaration like “behold you are bethrothed to me.” What other wording can effect kiddushin? What about by divorce? Are there situations where no declaration is necessary? One cannot bethroth a woman with money in a case that she borrowed money and he says that the money she owes will effect the kiddushin. What other cases are similar that would work but aren’t recommended? Can a sale, a marriage, pidyon haben, truma be effected by giving the money/gift to the other conditioned upon it being returned?
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Mar 162016
From where do we derive that kiddushin can be effected through sexual relations and through a document? How does Rav Huna learn that chuppa can also effect kiddushin? Kiddushin with money requires that a declaration be made. what if the woman makes that declaration? Does that work?
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Mar 152016
From where do we derive that a man can marry a woman through money and that if she is a minor or a na’ara the money goes to her father? This discussion continues from yesterday’s daf as conclusive proofs are now brought and examined in light of other sources.
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Mar 142016
Why did the mishna use the term derachim instead of devarim? The gemara compares different mishnayot that employ the same term in order to resolve the question. Why does the mishna give numbers and not just cite the options. From where does the gemara learn that kiddushin can be done with money and that if the girls is a minor or a na’ara, that the money goes to the father?
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Mar 132016
A woman is acquired in 3 ways and gets herself out of it in 2 ways. What kind of acquiring is going on here? Is it like buying an object? Or is there something more than that? Why is the subject the woman is acquired and not the man acquires? Why is the root kinyan (acquiring) used and not the root kodesh (kiddushin) used as appears in the second chapter where it says the man is mekadesh. Why does the word 3 appear in feminine where is a similarly structured mishna is appears in masculine form.
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Mar 112016
How seriously do we take rumors that say a woman is divorced or married? If we do take it seriously, are there levels of rumors – ones that are more believable than others? And what are the ramifications of they are acceptable? What if the rumors are proven false, does that undo everything or not? Why?
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