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Amud 9a

תוס' ד"ה הב

‘Give, pour, or throw’; she is not betrothed - הב אשקי ושדי אינה מקודשת

Summary: The original intent clarifies the (ambiguous) subsequent statements.

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תוס' ד"ה כל

All אשקי אשקויי, etc. - כל אשקי אשקויי כולי

Summary: The need for an item does not lead us to conclude that she is accepting it for the sake of קידושין; there needs to be stronger evidence.

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תוס' ד"ה והלכתא

And the ruling is; silk requires no evaluation - והלכתא שיראי לא צריך שומא

Summary: The ruling that לא צריכי שומא applies only to items whose value is fairly known, however שומא is required by certain expensive items such as precious stones, where there can be a great discrepancy in their value. People are therefore מקדש with a ring only, without a stone. It may be necessary to teach us that the הלכה is כרבה against רב יוסף when the dispute is not in בבא בתרא, or when רב יוסף has proof for his view. In our case it may have been necessary to teach שיראי לא צריכי שומא to rule like the לישנא קמא that the מחלוקת is [also] (even) by חמשין ושוי חמשין.

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תוס' ד"ה כתב

He wrote it on paper or on a potsherd - כתב על הנייר ועל החרס

Summary: A שטר קנין (such as a גט, שטר קידושין or שטר מכר) may be written on a דבר שיכול להזדייף according to ר"א (who maintains עדי מסירה כרתי) even though these שטרות may be used for a ראיה. However a שטר which is intended לראיה cannot be written on a דבר שיכול להזדייף.

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תוס' ד"ה אף

Even though it is not worth a Perutoh - אף על פי שאין בו שוה פרוטה

Summary: The novelty by a שטר קידושין that it need not be a פרוטה is that even though if it would have a פרוטה she would be מקודשת on account of קנין כסף, nevertheless even if it is not a שוה פרוטה she is מקדושת מדין שטר. By a שטר מכירה the novelty is that even though the פסוק uses the term נתינה concerning a שטר מכירה, nevertheless it need no be worth a פרוטה.

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תוס' ד"ה והא

But this שטר is not similar, etc. - הא לא דמי האי שטרא וכולי

Summary: A שטר קידושין is similar to a גט since both are written by the husband (even though that by קידושין he is the קונה and by גירושין he is the מקנה).

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תוס' ד"ה הלכתא

These are the rules as received by משה at Sinai - הלכתא נינהו

Summary: There is a הללמ"מ that the seller writes the שטר מכר. We derive from כי יקח that the husband writes the שטר קידושין. Alternately the writer of a שטר was determined by the prevailing custom; which is that the seller writes it.

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