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Kiddushin 2

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Summary

Kiddushin bookmark and checklist

Masechet Kiddushin is sponsored by Julie and Martin Mendelsohn in honor of our two children who were married this past year and for arranging with our son the successful shidduch of another young couple. May all of our fellow learners and all of Am Yisrael have the zechut to see all of their children under the chuppah! If everyone listening takes the time during these 82 dapim to take action to help just one friend to find his/her shidduch, what an amazing accomplishment we can have together! Looking forward to learning this masechet together and hearing good news!

Today’s daf is sponsored by Joyce Friedman in honor of Gail Licht for finishing Shas on Sunday. 

A woman is betrothed in three ways and gets herself out of it in two ways. She can be betrothed with money, a document or intercourse. Beit Shamai and Beit Hillel disagree the minimum amount of money required. Why is the word kinyan (acquiring) used and not mekudeshet used as appears in the second chapter where it says the man is mekadesh. Why is the subject of the Mishna the woman and not the man? Why does the word three appear in feminine whereas a similarly structured mishna appears in the masculine form?

Today’s daily daf tools:

Kiddushin 2

הָאִשָּׁה נִקְנֵית בְּשָׁלֹשׁ דְּרָכִים, וְקוֹנָה אֶת עַצְמָהּ בִּשְׁתֵּי דְרָכִים. נִקְנֵית בְּכֶסֶף, בִּשְׁטָר, וּבְבִיאָה. בְּכֶסֶף: בֵּית שַׁמַּאי אוֹמְרִים בְּדִינָר וּבְשָׁוֶה דִּינָר, וּבֵית הִלֵּל אוֹמְרִים: בִּפְרוּטָה וּבְשָׁוֶה פְּרוּטָה. וְכַמָּה הִיא פְּרוּטָה – אֶחָד מִשְּׁמֹנָה בָּאִיסָּר הָאִיטַלְקִי.

MISHNA: A woman is acquired by, i.e., becomes betrothed to, a man to be his wife in three ways, and she acquires herself, i.e., she terminates her marriage, in two ways. The mishna elaborates: She is acquired through money, through a document, and through sexual intercourse. With regard to a betrothal through money, there is a dispute between tanna’im: Beit Shammai say that she can be acquired with one dinar or with anything that is worth one dinar. And Beit Hillel say: She can be acquired with one peruta, a small copper coin, or with anything that is worth one peruta. The mishna further clarifies: And how much is the value of one peruta, by the fixed value of silver? The mishna explains that it is one-eighth of the Italian issar, which is a small silver coin.

וְקוֹנָה אֶת עַצְמָהּ בְּגֵט וּבְמִיתַת הַבַּעַל. הַיְּבָמָה נִקְנֵית בְּבִיאָה, וְקוֹנָה אֶת עַצְמָהּ בַּחֲלִיצָה וּבְמִיתַת הַיָּבָם.

And a woman acquires herself through a bill of divorce or through the death of the husband. A woman whose husband, who had a brother, died childless [yevama], can be acquired by the deceased husband’s brother, the yavam, only through intercourse. And she acquires herself, i.e., she is released from her levirate bond, through ḥalitza or through the death of the yavam.

גְּמָ׳ הָאִשָּׁה נִקְנֵית. מַאי שְׁנָא הָכָא דְּתָנֵי ״הָאִשָּׁה נִקְנֵית״, וּמַאי שְׁנָא הָתָם דְּתָנֵי ״הָאִישׁ מְקַדֵּשׁ״? מִשּׁוּם דְּקָא בָּעֵי לְמִיתְנֵי כֶּסֶף,

GEMARA: The mishna teaches that a woman can be acquired in three ways. The Gemara asks: What is different here that this mishna teaches: A woman is acquired, using the language of acquisition, and what is different there, in the beginning of the next chapter (42a), which teaches: A man betroths, using the language of betrothal? The Gemara explains: In this mishna the tanna utilized the language of acquisition because he wanted to teach about betrothal through money, which is the standard means of exchange in an act of acquisition.

וְכֶסֶף מְנָא לַן – גָּמַר ״קִיחָה״ ״קִיחָה״ מִשְּׂדֵה עֶפְרוֹן. כְּתִיב הָכָא: ״כִּי יִקַּח אִישׁ אִשָּׁה״, וּכְתִיב הָתָם: ״נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי״,

The Gemara continues its explanation: And from where do we derive that betrothal is accomplished by means of giving money? It is derived by means of a verbal analogy between the term expressing taking stated with regard to betrothal and from the term expressing taking with regard to the field of Ephron. How so? It is written here, with regard to marriage: “When a man takes a woman” (Deuteronomy 24:1), and it is written there, concerning Abraham’s purchase of the field of the Cave of Machpelah from Ephron the Hittite: “I will give money for the field; take it from me” (Genesis 23:13). This verbal analogy teaches that just as Ephron’s field was acquired with money, so too, a woman can be acquired with money.

וְקִיחָה אִיקְּרִי ״קִנְיָן״, דִּכְתִיב: ״הַשָּׂדֶה אֲשֶׁר קָנָה אַבְרָהָם״.

The Gemara continues: And the taking of Ephron’s field is called an acquisition in the Torah, as it is written with regard to the same issue: “The field which Abraham acquired” (Genesis 25:10).

אִי נָמֵי, ״שָׂדוֹת בַּכֶּסֶף יִקְנוּ״, תָּנֵי ״הָאִשָּׁה נִקְנֵית״.

Alternatively, it can be proven that purchasing a field with money is called an acquisition from the verse: “They shall acquire fields with money” (Jeremiah 32:44). Consequently, as the tanna wanted to teach that a woman can be betrothed with money, he taught: A woman is acquired. This explains why the terminology of acquisition is used in this mishna.

וְנִיתְנֵי הָתָם ״הָאִישׁ קוֹנֶה״! מֵעִיקָּרָא תָּנֵי לִישָּׁנָא דְאוֹרָיְיתָא, וּלְבַסּוֹף תָּנֵי לִישָּׁנָא דְרַבָּנַן, וּמַאי לִישָּׁנָא דְרַבָּנַן? – דְּאָסַר לַהּ אַכּוּלֵּי עָלְמָא כְּהֶקְדֵּשׁ.

The Gemara asks: But let the mishna teach there, in the next chapter: A man acquires. The Gemara explains: Initially, the mishna taught using the language of the Torah, in which betrothal is called taking. And ultimately, in the next chapter, it taught using the language of the Sages. And what is the reason that betrothal is called kiddushin, literally, consecration, in the language of the Sages? The reason is that through betrothal the husband renders her forbidden to everyone like consecrated property. Therefore, this act is referred to as consecration.

וְנִיתְנֵי הָכָא ״הָאִישׁ קוֹנֶה״! מִשּׁוּם דְּקָא בָּעֵי לְמִיתְנָא סֵיפָא: ״וְקוֹנָה אֶת עַצְמָהּ״ בְּדִידַהּ, תְּנָא נָמֵי רֵישָׁא בְּדִידַהּ.

The Gemara asks another question with regard to the difference in wording between the two mishnayot: And let it teach here, as in the following chapter: A man acquires. Why does this mishna teach: The woman is acquired, with the woman as the subject of the sentence? The Gemara answers: This is because the tanna wanted to teach in the latter clause of the mishna: And she acquires herself, which is stated with regard to her. Therefore, the tanna also taught the halakha stated with regard to her in the first clause.

וְנִיתְנֵי ״הָאִישׁ קוֹנֶה וּמַקְנֶה״! מִשּׁוּם דְּאִיכָּא מִיתַת הַבַּעַל, דְּלָאו אִיהוּ קָא מַקְנֵי – מִן שְׁמַיָּא הוּא דְּמַקְנִי לָהּ.

The Gemara further asks: But if this is the reason, the mishna could have been formulated entirely differently. Let it teach: The man can acquire a woman and transfer authority, i.e., grant her the release from marriage in the form of a bill of divorce. The Gemara answers: The mishna could not use the expression: Transfer, because there is the case of the husband’s death, in which it is not he who transfers authority. Rather, it is from Heaven that her freedom is transferred to her. Therefore, the mishna could not issue a general statement that the man can actively transfer to the woman her release from marriage.

וְאִי בָּעֵית אֵימָא: אִי תְּנָא ״קוֹנֶה״, הֲוָה אָמֵינָא אֲפִילּוּ בְּעַל כׇּרְחָהּ – תְּנָא ״הָאִשָּׁה נִקְנֵית״, דְּמִדַּעְתָּהּ – אִין, שֶׁלֹּא מִדַּעְתָּהּ – לָא.

And if you wish, say instead another explanation. If the mishna had taught: The man acquires the woman, I would say that he can acquire her even against her will, as indicated by the expression: He acquires. One might have assumed that the betrothal depends on the husband, without the need for the woman’s consent. Therefore the mishna taught: The woman is acquired, from which it may be inferred that with her consent, yes, he can acquire her as a wife, but when he acts without her consent, no, she is not betrothed to him.

וּמַאי אִירְיָא דְּתָנֵי ״שָׁלֹשׁ״? לִיתְנֵי ״שְׁלֹשָׁה״! מִשּׁוּם דְּקָא בָּעֵי לְמִיתְנֵי ״דֶּרֶךְ״ וְ״דֶרֶךְ״ לְשׁוֹן נְקֵבָה הוּא, דִּכְתִיב: ״וְהוֹדַעְתָּ לָהֶם אֶת הַדֶּרֶךְ יֵלְכוּ בָהּ״.

The Gemara continues to analyze the style of the mishna: And why does the tanna specifically teach: Three [shalosh] ways, formulated in the feminine? Let it teach: Three [shelosha] ways, formulated in the masculine. The Gemara explains: The mishna uses this form because it wants to teach the word way [derekh], and derekh is formulated in the feminine, as it is written: “And you shall show them the way [derekh] in which [bah] they must walk” (Exodus 18:20). The term bah, which is referring to derekh, is formulated in the feminine.

וְאֶלָּא הָא דְּתַנְיָא: ״בְּשִׁבְעָה דְּרָכִים בּוֹדְקִין אֶת הַזָּב״, נִיתְנֵי ״שֶׁבַע״! מִשּׁוּם דְּקָא בָּעֵי לְמִיתְנֵי ״דֶּרֶךְ״, וְאַשְׁכְּחַן ״דֶּרֶךְ״ דְּאִיקְּרִי לְשׁוֹן זָכָר, דִּכְתִיב: ״בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ״. אִי הָכִי, קָשׁוּ קְרָאֵי אַהֲדָדֵי! וְקַשְׁיָא נָמֵי מַתְנִיתִין אַהֲדָדֵי!

The Gemara challenges: But with regard to that which is taught in a mishna (Nazir 65b): One examines a zav in seven [shiva] ways [derakhim], where shiva is formulated in the masculine, let it teach: Seven [sheva] ways, formulated in the feminine. The Gemara answers: The mishna uses the masculine formulation of the term seven because it wanted to teach: Derekh, and we find that the word derekh is referred to in the masculine form, as it is written: “They shall come out against you one way [derekh], and shall flee before you seven [shiva] ways” (Deuteronomy 28:7). The Gemara asks: If so, the verses contradict each other, as in one verse the term derekh is masculine, and in the other verse it is feminine. And furthermore, the mishnayot contradict each other, as in one mishna derekh is masculine while in the other it is feminine.

קְרָאֵי אַהֲדָדֵי לָא קַשְׁיָין: הָכָא, דִּבְתוֹרָה קָאֵי, וְתוֹרָה אִיקְּרִי לְשׁוֹן נְקֵבָה, דִּכְתִיב: ״תּוֹרַת ה׳ תְּמִימָה מְשִׁיבַת נָפֶשׁ״ – כָּתַב לָהּ בִּלְשׁוֹן נְקֵבָה. הָתָם, דִּבְמִלְחָמָה קָאֵי, דְּדַרְכּוֹ שֶׁל אִישׁ לַעֲשׂוֹת מִלְחָמָה וְאֵין דַּרְכָּהּ שֶׁל אִשָּׁה לַעֲשׂוֹת מִלְחָמָה – כָּתַב לָהּ בִּלְשׁוֹן זָכָר.

The Gemara answers: The verses do not contradict each other. Here, that verse: “The way in which they must walk” (Exodus 18:20), is referring to the Torah, i.e., the way mentioned here is referring to the path of the Torah, and Torah is referred to in the feminine form, as it is written: “The Torah of the Lord is perfect [temima], restoring the soul” (Psalms 19:8). The word temima is in the feminine. Consequently, in reference to the Torah the verse writes: Derekh, formulated in the feminine. There, that verse: “Shall flee before you seven ways” (Deuteronomy 28:7), is referring to war, and as it is the way of a man to wage war and it is not the way of a woman to wage war, it is appropriate to speak in the masculine. Therefore, the verse writes the word derekh formulated in the masculine.

מַתְנִיתִין אַהֲדָדֵי לָא קַשְׁיָין: הָכָא, דִּלְגַבֵּי אִשָּׁה קָאֵי – קָתָנֵי לַהּ בִּלְשׁוֹן נְקֵבָה. הָתָם, דִּלְגַבֵּי אִישׁ קָאֵי, דְּדַרְכּוֹ שֶׁל אִישׁ לִיבָּדֵק וְאֵין דַּרְכָּהּ שֶׁל אִשָּׁה לִיבָּדֵק, דְּהָא אִשָּׁה נָמֵי בְּאוֹנֶס מִיטַּמְּאָהּ – תָּנֵי לְשׁוֹן זָכָר.

Likewise, the mishnayot do not contradict each other: Here, where it is referring to a woman, the mishna teaches derekh formulated in the feminine. There, with regard to the examination of a zav, where it is referring to a man, as it is common for a man to undergo an examination to determine if his emission has a cause other than a gonorrhea-like discharge [ziva] but it is not common for a woman to undergo an examination, since, unlike a man, a woman is rendered impure even by circumstances beyond her control, it taught and used the word derekh formulated in the masculine. Even if a woman has an emission of blood for a reason other than illness, she is still impure. Consequently, in her case there is no reason for an examination to see what might have caused her discharge.

מַאי טַעְמָא תָּנֵי ״שָׁלֹשׁ״ – מִשּׁוּם ״דְּרָכִים״? נִיתְנֵי ״דְּבָרִים״ וְנִיתְנֵי ״שְׁלֹשָׁה״! מִשּׁוּם דְּקָבָעֵי לְמִיתְנֵי ״בִּיאָה״, וּבִיאָה אִיקְּרִי ״דֶּרֶךְ״, דִּכְתִיב: ״וְדֶרֶךְ גֶּבֶר בְּעַלְמָה כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת״.

The Gemara asks another question with regard to the language of the mishna: What is the reason that the mishna teaches: Three [shalosh], formulated in the feminine? This is because it wanted to teach: Ways. But if so, let it teach instead the word: Matters, i.e., a woman can be acquired through three matters, and as this term is masculine, let it teach three [shelosha], in the masculine. The Gemara answers: The mishna did do so because it wanted to teach intercourse as one of these ways, and intercourse is called a way in the Torah, as it is written: “And the way of a man with a young woman, so is the way of an adulterous woman” (Proverbs 30:19-20). For this reason the mishna used the term ways rather than matters.

הָא תִּינַח ״בִּיאָה״, ״כֶּסֶף״ וּ״שְׁטָר״ מַאי אִיכָּא לְמֵימַר? מִשּׁוּם ״בִּיאָה״.

The Gemara raises a difficulty: This works out well with regard to intercourse, which is referred to as a way. But what is there to say concerning money and a document? The mishna could have used the word matters with regard to these modes of betrothal. The Gemara answers: Because it was necessary to mention intercourse, which is called a way, the mishna used the word way in reference to the other two modes as well.

וְתָנֵי תַּרְתֵּי אַטּוּ חֲדָא? הָנָךְ נָמֵי צוֹרֶךְ בִּיאָה נִינְהוּ.

The Gemara asks: And would the mishna teach two cases in a particular manner due to one? Since the word way suits only one of the three modes of betrothal, why didn’t the mishna use the term: Matters, on account of the other two? The Gemara answers: These, too, are for the sake of sexual intercourse. Since the marital relationship, in which intercourse is paramount, is the ultimate purpose of betrothal, the mishna considers this clause as the most important part of the halakha.

וְאִי בָּעֵית אֵימָא: הָא מַנִּי – רַבִּי שִׁמְעוֹן הִיא, דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: מִפְּנֵי מָה אָמְרָה תּוֹרָה ״כִּי יִקַּח אִישׁ אִשָּׁה״, וְלֹא כָּתַב ״כִּי תִּלָּקַח אִשָּׁה לְאִישׁ״? – מִפְּנֵי שֶׁדַּרְכּוֹ שֶׁל אִישׁ לְחַזֵּר עַל אִשָּׁה וְאֵין דַּרְכָּהּ שֶׁל אִשָּׁה לְחַזֵּר עַל אִישׁ. מָשָׁל לְאָדָם שֶׁאָבְדָה לוֹ אֲבֵידָה – מִי חוֹזֵר עַל מִי? בַּעַל אֲבֵידָה מְחַזֵּר עַל אֲבֵידָתוֹ.

And if you wish, say instead: In accordance with whose opinion is this mishna, which teaches derekh? It is in accordance with the opinion of Rabbi Shimon, as it is taught in a baraita that Rabbi Shimon says: For what reason did the Torah say: “When a man takes a woman” (Deuteronomy 22:13) and did not write: “When a woman is taken by a man? Because it is the way [derekh] of a man to pursue a woman, and it is not the way of a woman to pursue a man. The Gemara cites a parable of a man who lost an item. Who searches for what? Certainly the owner of the lost item searches for his lost item, not the other way around. Since woman was created from man’s lost side, the man seeks that which he has lost. To allude to this statement of Rabbi Shimon, the mishna employs the term derekh in this context.

וְהָא דִּתְנַן: ״בְּשִׁבְעָה דְּרָכִים בּוֹדְקִין אֶת הַזָּב״, לִיתְנֵי ״דְּבָרִים״! הָתָם הָא קָא מַשְׁמַע לַן, דְּדַרְכָּא דְּמֵיכְלָא יַתִּירָא לְאֵתוֹיֵי לִידֵי זִיבָה, וְדַרְכָּא דְּמִישְׁתְּיָא יַתִּירָא לְאֵתוֹיֵי לִידֵי זִיבָה.

The Gemara asks: But with regard to that which we learned in a mishna: One examines a zav in seven ways, why does it use this phraseology? Let it teach the word: Matters. The Gemara answers that the mishna there teaches us this halakha, that it is the way of excessive eating to lead to ziva, and likewise it is the way of excessive drinking to lead to ziva. Therefore, the mishna uses the phrase: Seven ways, to emphasize that there are ways of behavior that can cause the emission of a zav.

וְהָא דִּתְנַן: ״אֶתְרוֹג שָׁוֶה לָאִילָן בִּשְׁלֹשָׁה דְּרָכִים״, לִיתְנֵי ״דְּבָרִים״! מִשּׁוּם דְּבָעֵינַן מִתְנֵי סֵיפָא: ״וְלַיָּרָק בְּדֶרֶךְ אֶחָד״. סֵיפָא נָמֵי, נִיתְנֵי ״דָּבָר״!

The Gemara further challenges: And with regard to that which we learned in a mishna (Bikkurim 2:6): The halakhot of an etrog tree correspond to those of a tree in three ways. Let it teach instead: Three matters. The Gemara answers: Because it wants to teach in the latter clause: And the halakhot of an etrog tree correspond to those of a vegetable in one way, therefore the mishna uses the term: Ways, in the first clause as well. The Gemara asks: In the latter clause too, let the mishna teach: Matter, rather than: Way.

Today’s daily daf tools:

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Janice Block
Janice Block

Beit Shemesh, Israel

I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.

Talia Haykin
Talia Haykin

Denver, United States

Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!

Lisa Lawrence
Lisa Lawrence

Neve Daniel, Israel

I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.

Deborah Dickson
Deborah Dickson

Ra’anana, Israel

I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.

Caroline-Ben-Ari-Tapestry
Caroline Ben-Ari

Karmiel, Israel

When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.

Hannah Lee
Hannah Lee

Pennsylvania, United States

I started learning when my brother sent me the news clip of the celebration of the last Daf Yomi cycle. I was so floored to see so many women celebrating that I wanted to be a part of it. It has been an enriching experience studying a text in a language I don’t speak, using background knowledge that I don’t have. It is stretching my learning in unexpected ways, bringing me joy and satisfaction.

Jodi Gladstone
Jodi Gladstone

Warwick, Rhode Island, United States

My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.

Diana Bloom
Diana Bloom

Tampa, United States

I saw an elderly man at the shul kiddush in early March 2020, celebrating the siyyum of masechet brachot which he had been learning with a young yeshiva student. I thought, if he can do it, I can do it! I began to learn masechet Shabbat the next day, Making up masechet brachot myself, which I had missed. I haven’t missed a day since, thanks to the ease of listening to Hadran’s podcast!
Judith Shapiro
Judith Shapiro

Minnesota, United States

About a year into learning more about Judaism on a path to potential conversion, I saw an article about the upcoming Siyum HaShas in January of 2020. My curiosity was piqued and I immediately started investigating what learning the Daf actually meant. Daily learning? Just what I wanted. Seven and a half years? I love a challenge! So I dove in head first and I’ve enjoyed every moment!!
Nickie Matthews
Nickie Matthews

Blacksburg, United States

In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.

Lisa Berkelhammer
Lisa Berkelhammer

San Francisco, CA , United States

I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.

Michelle Lewis
Michelle Lewis

Beit Shemesh, Israel

I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!

Keren Carter
Keren Carter

Brentwood, California, United States

I graduated college in December 2019 and received a set of shas as a present from my husband. With my long time dream of learning daf yomi, I had no idea that a new cycle was beginning just one month later, in January 2020. I have been learning the daf ever since with Michelle Farber… Through grad school, my first job, my first baby, and all the other incredible journeys over the past few years!
Sigal Spitzer Flamholz
Sigal Spitzer Flamholz

Bronx, United States

Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.

Hannah-G-pic
Hannah Greenberg

Pennsylvania, United States

After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.

Caroline Graham-Ofstein
Caroline Graham-Ofstein

Bet Shemesh, Israel

The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.

Laura Warshawsky
Laura Warshawsky

Silver Spring, Maryland, United States

I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.

Krivosha_Terri_Bio
Terri Krivosha

Minneapolis, United States

Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!

Lisa Lawrence
Lisa Lawrence

Neve Daniel, Israel

I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!

Silke Goldberg
Silke Goldberg

Guildford, United Kingdom

Kiddushin 2

הָאִשָּׁה Χ Φ΄Χ§Φ°Χ Φ΅Χ™Χͺ Χ‘ΦΌΦ°Χ©ΧΦΈΧœΦΉΧ©Χ דְּרָכִים, Χ•Φ°Χ§Χ•ΦΉΧ ΦΈΧ” א֢Χͺ Χ’Φ·Χ¦Φ°ΧžΦΈΧ”ΦΌ בִּשְׁΧͺΦΌΦ΅Χ™ דְרָכִים. Χ Φ΄Χ§Φ°Χ Φ΅Χ™Χͺ Χ‘ΦΌΦ°Χ›ΦΆΧ‘ΦΆΧ£, Χ‘ΦΌΦ΄Χ©ΧΦ°Χ˜ΦΈΧ¨, וּבְבִיאָה. Χ‘ΦΌΦ°Χ›ΦΆΧ‘ΦΆΧ£: Χ‘ΦΌΦ΅Χ™Χͺ Χ©ΧΦ·ΧžΦΌΦ·ΧΧ™ ΧΧ•ΦΉΧžΦ°Χ¨Φ΄Χ™Χ Χ‘ΦΌΦ°Χ“Φ΄Χ™Χ ΦΈΧ¨ וּבְשָׁו֢ה Χ“ΦΌΦ΄Χ™Χ ΦΈΧ¨, Χ•ΦΌΧ‘Φ΅Χ™Χͺ Χ”Φ΄ΧœΦΌΦ΅Χœ ΧΧ•ΦΉΧžΦ°Χ¨Φ΄Χ™Χ: Χ‘ΦΌΦ΄Χ€Φ°Χ¨Χ•ΦΌΧ˜ΦΈΧ” וּבְשָׁו֢ה Χ€ΦΌΦ°Χ¨Χ•ΦΌΧ˜ΦΈΧ”. Χ•Φ°Χ›Φ·ΧžΦΌΦΈΧ” הִיא Χ€ΦΌΦ°Χ¨Χ•ΦΌΧ˜ΦΈΧ” – א֢חָד ΧžΦ΄Χ©ΦΌΧΦ°ΧžΦΉΧ ΦΈΧ” בָּאִיבָּר Χ”ΦΈΧΦ΄Χ™Χ˜Φ·ΧœΦ°Χ§Φ΄Χ™.

MISHNA: A woman is acquired by, i.e., becomes betrothed to, a man to be his wife in three ways, and she acquires herself, i.e., she terminates her marriage, in two ways. The mishna elaborates: She is acquired through money, through a document, and through sexual intercourse. With regard to a betrothal through money, there is a dispute between tanna’im: Beit Shammai say that she can be acquired with one dinar or with anything that is worth one dinar. And Beit Hillel say: She can be acquired with one peruta, a small copper coin, or with anything that is worth one peruta. The mishna further clarifies: And how much is the value of one peruta, by the fixed value of silver? The mishna explains that it is one-eighth of the Italian issar, which is a small silver coin.

Χ•Φ°Χ§Χ•ΦΉΧ ΦΈΧ” א֢Χͺ Χ’Φ·Χ¦Φ°ΧžΦΈΧ”ΦΌ Χ‘ΦΌΦ°Χ’Φ΅Χ˜ Χ•ΦΌΧ‘Φ°ΧžΦ΄Χ™ΧͺΦ·Χͺ Χ”Φ·Χ‘ΦΌΦ·Χ’Φ·Χœ. Χ”Φ·Χ™ΦΌΦ°Χ‘ΦΈΧžΦΈΧ” Χ Φ΄Χ§Φ°Χ Φ΅Χ™Χͺ בְּבִיאָה, Χ•Φ°Χ§Χ•ΦΉΧ ΦΈΧ” א֢Χͺ Χ’Φ·Χ¦Φ°ΧžΦΈΧ”ΦΌ Χ‘ΦΌΦ·Χ—Φ²ΧœΦ΄Χ™Χ¦ΦΈΧ” Χ•ΦΌΧ‘Φ°ΧžΦ΄Χ™ΧͺΦ·Χͺ הַיָּבָם.

And a woman acquires herself through a bill of divorce or through the death of the husband. A woman whose husband, who had a brother, died childless [yevama], can be acquired by the deceased husband’s brother, the yavam, only through intercourse. And she acquires herself, i.e., she is released from her levirate bond, through αΈ₯alitza or through the death of the yavam.

Χ’ΦΌΦ°ΧžΦΈΧ³ הָאִשָּׁה Χ Φ΄Χ§Φ°Χ Φ΅Χ™Χͺ. ΧžΦ·ΧΧ™ שְׁנָא הָכָא Χ“ΦΌΦ°ΧͺΦΈΧ Φ΅Χ™ ״הָאִשָּׁה Χ Φ΄Χ§Φ°Χ Φ΅Χ™ΧͺΧ΄, Χ•ΦΌΧžΦ·ΧΧ™ שְׁנָא Χ”ΦΈΧͺָם Χ“ΦΌΦ°ΧͺΦΈΧ Φ΅Χ™ ״הָאִישׁ ΧžΦ°Χ§Φ·Χ“ΦΌΦ΅Χ©ΧΧ΄? ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ דְּקָא Χ‘ΦΌΦΈΧ’Φ΅Χ™ ΧœΦ°ΧžΦ΄Χ™ΧͺΦ°Χ Φ΅Χ™ Χ›ΦΌΦΆΧ‘ΦΆΧ£,

GEMARA: The mishna teaches that a woman can be acquired in three ways. The Gemara asks: What is different here that this mishna teaches: A woman is acquired, using the language of acquisition, and what is different there, in the beginning of the next chapter (42a), which teaches: A man betroths, using the language of betrothal? The Gemara explains: In this mishna the tanna utilized the language of acquisition because he wanted to teach about betrothal through money, which is the standard means of exchange in an act of acquisition.

Χ•Φ°Χ›ΦΆΧ‘ΦΆΧ£ מְנָא לַן – Χ’ΦΌΦΈΧžΦ·Χ¨ Χ΄Χ§Φ΄Χ™Χ—ΦΈΧ”Χ΄ Χ΄Χ§Φ΄Χ™Χ—ΦΈΧ”Χ΄ ΧžΦ΄Χ©ΦΌΧ‚Φ°Χ“Φ΅Χ” Χ’ΦΆΧ€Φ°Χ¨Χ•ΦΉΧŸ. Χ›ΦΌΦ°ΧͺΦ΄Χ™Χ‘ הָכָא: Χ΄Χ›ΦΌΦ΄Χ™ Χ™Φ΄Χ§ΦΌΦ·Χ— אִישׁ אִשָּׁה״, Χ•ΦΌΧ›Φ°ΧͺΦ΄Χ™Χ‘ Χ”ΦΈΧͺָם: Χ΄Χ ΦΈΧͺΦ·ΧͺΦΌΦ΄Χ™ Χ›ΦΌΦΆΧ‘ΦΆΧ£ Χ”Φ·Χ©ΦΌΧ‚ΦΈΧ“ΦΆΧ” Χ§Φ·Χ— ΧžΦ΄ΧžΦΌΦΆΧ ΦΌΦ΄Χ™Χ΄,

The Gemara continues its explanation: And from where do we derive that betrothal is accomplished by means of giving money? It is derived by means of a verbal analogy between the term expressing taking stated with regard to betrothal and from the term expressing taking with regard to the field of Ephron. How so? It is written here, with regard to marriage: β€œWhen a man takes a woman” (Deuteronomy 24:1), and it is written there, concerning Abraham’s purchase of the field of the Cave of Machpelah from Ephron the Hittite: β€œI will give money for the field; take it from me” (Genesis 23:13). This verbal analogy teaches that just as Ephron’s field was acquired with money, so too, a woman can be acquired with money.

Χ•Φ°Χ§Φ΄Χ™Χ—ΦΈΧ” אִיקְּרִי Χ΄Χ§Φ΄Χ Φ°Χ™ΦΈΧŸΧ΄, Χ“ΦΌΦ΄Χ›Φ°ΧͺΦ΄Χ™Χ‘: Χ΄Χ”Φ·Χ©ΦΌΧ‚ΦΈΧ“ΦΆΧ” אֲשׁ֢ר Χ§ΦΈΧ ΦΈΧ” אַבְרָהָם״.

The Gemara continues: And the taking of Ephron’s field is called an acquisition in the Torah, as it is written with regard to the same issue: β€œThe field which Abraham acquired” (Genesis 25:10).

אִי Χ ΦΈΧžΦ΅Χ™, Χ΄Χ©Χ‚ΦΈΧ“Χ•ΦΉΧͺ Χ‘ΦΌΦ·Χ›ΦΌΦΆΧ‘ΦΆΧ£ Χ™Φ΄Χ§Φ°Χ Χ•ΦΌΧ΄, ΧͺΦΌΦΈΧ Φ΅Χ™ ״הָאִשָּׁה Χ Φ΄Χ§Φ°Χ Φ΅Χ™ΧͺΧ΄.

Alternatively, it can be proven that purchasing a field with money is called an acquisition from the verse: β€œThey shall acquire fields with money” (Jeremiah 32:44). Consequently, as the tanna wanted to teach that a woman can be betrothed with money, he taught: A woman is acquired. This explains why the terminology of acquisition is used in this mishna.

Χ•Φ°Χ Φ΄Χ™ΧͺΦ°Χ Φ΅Χ™ Χ”ΦΈΧͺָם ״הָאִישׁ Χ§Χ•ΦΉΧ ΦΆΧ”Χ΄! ΧžΦ΅Χ’Φ΄Χ™Χ§ΦΌΦΈΧ¨ΦΈΧ ΧͺΦΌΦΈΧ Φ΅Χ™ ΧœΦ΄Χ™Χ©ΦΌΧΦΈΧ ΦΈΧ דְאוֹרָיְיΧͺָא, Χ•ΦΌΧœΦ°Χ‘Φ·Χ‘ΦΌΧ•ΦΉΧ£ ΧͺΦΌΦΈΧ Φ΅Χ™ ΧœΦ΄Χ™Χ©ΦΌΧΦΈΧ ΦΈΧ Χ“Φ°Χ¨Φ·Χ‘ΦΌΦΈΧ Φ·ΧŸ, Χ•ΦΌΧžΦ·ΧΧ™ ΧœΦ΄Χ™Χ©ΦΌΧΦΈΧ ΦΈΧ Χ“Φ°Χ¨Φ·Χ‘ΦΌΦΈΧ Φ·ΧŸ? – דְּאָבַר ΧœΦ·Χ”ΦΌ ΧΦ·Χ›ΦΌΧ•ΦΌΧœΦΌΦ΅Χ™ גָלְמָא כְּה֢קְדּ֡שׁ.

The Gemara asks: But let the mishna teach there, in the next chapter: A man acquires. The Gemara explains: Initially, the mishna taught using the language of the Torah, in which betrothal is called taking. And ultimately, in the next chapter, it taught using the language of the Sages. And what is the reason that betrothal is called kiddushin, literally, consecration, in the language of the Sages? The reason is that through betrothal the husband renders her forbidden to everyone like consecrated property. Therefore, this act is referred to as consecration.

Χ•Φ°Χ Φ΄Χ™ΧͺΦ°Χ Φ΅Χ™ הָכָא ״הָאִישׁ Χ§Χ•ΦΉΧ ΦΆΧ”Χ΄! ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ דְּקָא Χ‘ΦΌΦΈΧ’Φ΅Χ™ ΧœΦ°ΧžΦ΄Χ™Χͺְנָא ב֡י׀ָא: Χ΄Χ•Φ°Χ§Χ•ΦΉΧ ΦΈΧ” א֢Χͺ Χ’Φ·Χ¦Φ°ΧžΦΈΧ”ΦΌΧ΄ Χ‘ΦΌΦ°Χ“Φ΄Χ™Χ“Φ·Χ”ΦΌ, Χͺְּנָא Χ ΦΈΧžΦ΅Χ™ ר֡ישָׁא Χ‘ΦΌΦ°Χ“Φ΄Χ™Χ“Φ·Χ”ΦΌ.

The Gemara asks another question with regard to the difference in wording between the two mishnayot: And let it teach here, as in the following chapter: A man acquires. Why does this mishna teach: The woman is acquired, with the woman as the subject of the sentence? The Gemara answers: This is because the tanna wanted to teach in the latter clause of the mishna: And she acquires herself, which is stated with regard to her. Therefore, the tanna also taught the halakha stated with regard to her in the first clause.

Χ•Φ°Χ Φ΄Χ™ΧͺΦ°Χ Φ΅Χ™ ״הָאִישׁ Χ§Χ•ΦΉΧ ΦΆΧ” Χ•ΦΌΧžΦ·Χ§Φ°Χ ΦΆΧ”Χ΄! ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ דְּאִיכָּא ΧžΦ΄Χ™ΧͺΦ·Χͺ Χ”Φ·Χ‘ΦΌΦ·Χ’Φ·Χœ, Χ“ΦΌΦ°ΧœΦΈΧΧ• אִיהוּ קָא ΧžΦ·Χ§Φ°Χ Φ΅Χ™ – מִן Χ©ΧΦ°ΧžΦ·Χ™ΦΌΦΈΧ הוּא Χ“ΦΌΦ°ΧžΦ·Χ§Φ°Χ Φ΄Χ™ ΧœΦΈΧ”ΦΌ.

The Gemara further asks: But if this is the reason, the mishna could have been formulated entirely differently. Let it teach: The man can acquire a woman and transfer authority, i.e., grant her the release from marriage in the form of a bill of divorce. The Gemara answers: The mishna could not use the expression: Transfer, because there is the case of the husband’s death, in which it is not he who transfers authority. Rather, it is from Heaven that her freedom is transferred to her. Therefore, the mishna could not issue a general statement that the man can actively transfer to the woman her release from marriage.

וְאִי Χ‘ΦΌΦΈΧ’Φ΅Χ™Χͺ ΧΦ΅Χ™ΧžΦΈΧ: אִי Χͺְּנָא Χ΄Χ§Χ•ΦΉΧ ΦΆΧ”Χ΄, Χ”Φ²Χ•ΦΈΧ” ΧΦΈΧžΦ΅Χ™Χ ΦΈΧ ΧΦ²Χ€Φ΄Χ™ΧœΦΌΧ•ΦΌ Χ‘ΦΌΦ°Χ’Φ·Χœ Χ›ΦΌΧ‡Χ¨Φ°Χ—ΦΈΧ”ΦΌ – Χͺְּנָא ״הָאִשָּׁה Χ Φ΄Χ§Φ°Χ Φ΅Χ™ΧͺΧ΄, Χ“ΦΌΦ°ΧžΦ΄Χ“ΦΌΦ·Χ’Φ°ΧͺΦΌΦΈΧ”ΦΌ – ΧΦ΄Χ™ΧŸ, שׁ֢לֹּא ΧžΦ΄Χ“ΦΌΦ·Χ’Φ°ΧͺΦΌΦΈΧ”ΦΌ – לָא.

And if you wish, say instead another explanation. If the mishna had taught: The man acquires the woman, I would say that he can acquire her even against her will, as indicated by the expression: He acquires. One might have assumed that the betrothal depends on the husband, without the need for the woman’s consent. Therefore the mishna taught: The woman is acquired, from which it may be inferred that with her consent, yes, he can acquire her as a wife, but when he acts without her consent, no, she is not betrothed to him.

Χ•ΦΌΧžΦ·ΧΧ™ אִירְיָא Χ“ΦΌΦ°ΧͺΦΈΧ Φ΅Χ™ ״שָׁלֹשׁ״? ΧœΦ΄Χ™ΧͺΦ°Χ Φ΅Χ™ Χ΄Χ©ΧΦ°ΧœΦΉΧ©ΧΦΈΧ”Χ΄! ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ דְּקָא Χ‘ΦΌΦΈΧ’Φ΅Χ™ ΧœΦ°ΧžΦ΄Χ™ΧͺΦ°Χ Φ΅Χ™ Χ΄Χ“ΦΌΦΆΧ¨ΦΆΧšΦ°Χ΄ Χ•Φ°Χ΄Χ“ΦΆΧ¨ΦΆΧšΦ°Χ΄ ΧœΦ°Χ©ΧΧ•ΦΉΧŸ Χ Φ°Χ§Φ΅Χ‘ΦΈΧ” הוּא, Χ“ΦΌΦ΄Χ›Φ°ΧͺΦ΄Χ™Χ‘: Χ΄Χ•Φ°Χ”Χ•ΦΉΧ“Φ·Χ’Φ°ΧͺΦΌΦΈ ΧœΦΈΧ”ΦΆΧ א֢Χͺ Χ”Φ·Χ“ΦΌΦΆΧ¨ΦΆΧšΦ° Χ™Φ΅ΧœΦ°Χ›Χ•ΦΌ Χ‘ΦΈΧ”ΦΌΧ΄.

The Gemara continues to analyze the style of the mishna: And why does the tanna specifically teach: Three [shalosh] ways, formulated in the feminine? Let it teach: Three [shelosha] ways, formulated in the masculine. The Gemara explains: The mishna uses this form because it wants to teach the word way [derekh], and derekh is formulated in the feminine, as it is written: β€œAnd you shall show them the way [derekh] in which [bah] they must walk” (Exodus 18:20). The term bah, which is referring to derekh, is formulated in the feminine.

Χ•Φ°ΧΦΆΧœΦΌΦΈΧ הָא Χ“ΦΌΦ°Χͺַנְיָא: ״בְּשִׁבְגָה דְּרָכִים Χ‘ΦΌΧ•ΦΉΧ“Φ°Χ§Φ΄Χ™ΧŸ א֢Χͺ Χ”Φ·Χ–ΦΌΦΈΧ‘Χ΄, Χ Φ΄Χ™ΧͺΦ°Χ Φ΅Χ™ ״שׁ֢בַג״! ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ דְּקָא Χ‘ΦΌΦΈΧ’Φ΅Χ™ ΧœΦ°ΧžΦ΄Χ™ΧͺΦ°Χ Φ΅Χ™ Χ΄Χ“ΦΌΦΆΧ¨ΦΆΧšΦ°Χ΄, Χ•Φ°ΧΦ·Χ©ΧΦ°Χ›ΦΌΦ°Χ—Φ·ΧŸ Χ΄Χ“ΦΌΦΆΧ¨ΦΆΧšΦ°Χ΄ דְּאִיקְּרִי ΧœΦ°Χ©ΧΧ•ΦΉΧŸ Χ–ΦΈΧ›ΦΈΧ¨, Χ“ΦΌΦ΄Χ›Φ°ΧͺΦ΄Χ™Χ‘: Χ΄Χ‘ΦΌΦ°Χ“ΦΆΧ¨ΦΆΧšΦ° א֢חָד י֡צְאוּ ΧΦ΅ΧœΦΆΧ™ΧšΦΈ וּבְשִׁבְגָה דְרָכִים Χ™ΦΈΧ Χ•ΦΌΧ‘Χ•ΦΌ ΧœΦ°Χ€ΦΈΧ ΦΆΧ™ΧšΦΈΧ΄. אִי Χ”ΦΈΧ›Φ΄Χ™, קָשׁוּ קְרָא֡י אַהֲדָד֡י! וְקַשְׁיָא Χ ΦΈΧžΦ΅Χ™ מַΧͺΦ°Χ Φ΄Χ™ΧͺΦ΄Χ™ΧŸ אַהֲדָד֡י!

The Gemara challenges: But with regard to that which is taught in a mishna (Nazir 65b): One examines a zav in seven [shiva] ways [derakhim], where shiva is formulated in the masculine, let it teach: Seven [sheva] ways, formulated in the feminine. The Gemara answers: The mishna uses the masculine formulation of the term seven because it wanted to teach: Derekh, and we find that the word derekh is referred to in the masculine form, as it is written: β€œThey shall come out against you one way [derekh], and shall flee before you seven [shiva] ways” (Deuteronomy 28:7). The Gemara asks: If so, the verses contradict each other, as in one verse the term derekh is masculine, and in the other verse it is feminine. And furthermore, the mishnayot contradict each other, as in one mishna derekh is masculine while in the other it is feminine.

קְרָא֡י אַהֲדָד֡י לָא Χ§Φ·Χ©ΧΦ°Χ™ΦΈΧ™ΧŸ: הָכָא, Χ“ΦΌΦ΄Χ‘Φ°ΧͺΧ•ΦΉΧ¨ΦΈΧ” קָא֡י, Χ•Φ°ΧͺΧ•ΦΉΧ¨ΦΈΧ” אִיקְּרִי ΧœΦ°Χ©ΧΧ•ΦΉΧŸ Χ Φ°Χ§Φ΅Χ‘ΦΈΧ”, Χ“ΦΌΦ΄Χ›Φ°ΧͺΦ΄Χ™Χ‘: Χ΄ΧͺΦΌΧ•ΦΉΧ¨Φ·Χͺ Χ”Χ³ ΧͺΦΌΦ°ΧžΦ΄Χ™ΧžΦΈΧ” ΧžΦ°Χ©ΧΦ΄Χ™Χ‘Φ·Χͺ נָ׀֢שׁ״ – Χ›ΦΌΦΈΧͺΦ·Χ‘ ΧœΦΈΧ”ΦΌ Χ‘ΦΌΦ΄ΧœΦ°Χ©ΧΧ•ΦΉΧŸ Χ Φ°Χ§Φ΅Χ‘ΦΈΧ”. Χ”ΦΈΧͺָם, Χ“ΦΌΦ΄Χ‘Φ°ΧžΦ΄ΧœΦ°Χ—ΦΈΧžΦΈΧ” קָא֡י, Χ“ΦΌΦ°Χ“Φ·Χ¨Φ°Χ›ΦΌΧ•ΦΉ שׁ֢ל אִישׁ ΧœΦ·Χ’Φ²Χ©Χ‚Χ•ΦΉΧͺ ΧžΦ΄ΧœΦ°Χ—ΦΈΧžΦΈΧ” Χ•Φ°ΧΦ΅Χ™ΧŸ Χ“ΦΌΦ·Χ¨Φ°Χ›ΦΌΦΈΧ”ΦΌ שׁ֢ל אִשָּׁה ΧœΦ·Χ’Φ²Χ©Χ‚Χ•ΦΉΧͺ ΧžΦ΄ΧœΦ°Χ—ΦΈΧžΦΈΧ” – Χ›ΦΌΦΈΧͺΦ·Χ‘ ΧœΦΈΧ”ΦΌ Χ‘ΦΌΦ΄ΧœΦ°Χ©ΧΧ•ΦΉΧŸ Χ–ΦΈΧ›ΦΈΧ¨.

The Gemara answers: The verses do not contradict each other. Here, that verse: β€œThe way in which they must walk” (Exodus 18:20), is referring to the Torah, i.e., the way mentioned here is referring to the path of the Torah, and Torah is referred to in the feminine form, as it is written: β€œThe Torah of the Lord is perfect [temima], restoring the soul” (Psalms 19:8). The word temima is in the feminine. Consequently, in reference to the Torah the verse writes: Derekh, formulated in the feminine. There, that verse: β€œShall flee before you seven ways” (Deuteronomy 28:7), is referring to war, and as it is the way of a man to wage war and it is not the way of a woman to wage war, it is appropriate to speak in the masculine. Therefore, the verse writes the word derekh formulated in the masculine.

מַΧͺΦ°Χ Φ΄Χ™ΧͺΦ΄Χ™ΧŸ אַהֲדָד֡י לָא Χ§Φ·Χ©ΧΦ°Χ™ΦΈΧ™ΧŸ: הָכָא, Χ“ΦΌΦ΄ΧœΦ°Χ’Φ·Χ‘ΦΌΦ΅Χ™ אִשָּׁה קָא֡י – Χ§ΦΈΧͺΦΈΧ Φ΅Χ™ ΧœΦ·Χ”ΦΌ Χ‘ΦΌΦ΄ΧœΦ°Χ©ΧΧ•ΦΉΧŸ Χ Φ°Χ§Φ΅Χ‘ΦΈΧ”. Χ”ΦΈΧͺָם, Χ“ΦΌΦ΄ΧœΦ°Χ’Φ·Χ‘ΦΌΦ΅Χ™ אִישׁ קָא֡י, Χ“ΦΌΦ°Χ“Φ·Χ¨Φ°Χ›ΦΌΧ•ΦΉ שׁ֢ל אִישׁ ΧœΦ΄Χ™Χ‘ΦΌΦΈΧ“Φ΅Χ§ Χ•Φ°ΧΦ΅Χ™ΧŸ Χ“ΦΌΦ·Χ¨Φ°Χ›ΦΌΦΈΧ”ΦΌ שׁ֢ל אִשָּׁה ΧœΦ΄Χ™Χ‘ΦΌΦΈΧ“Φ΅Χ§, דְּהָא אִשָּׁה Χ ΦΈΧžΦ΅Χ™ בְּאוֹנ֢ב ΧžΦ΄Χ™Χ˜ΦΌΦ·ΧžΦΌΦ°ΧΦΈΧ”ΦΌ – ΧͺΦΌΦΈΧ Φ΅Χ™ ΧœΦ°Χ©ΧΧ•ΦΉΧŸ Χ–ΦΈΧ›ΦΈΧ¨.

Likewise, the mishnayot do not contradict each other: Here, where it is referring to a woman, the mishna teaches derekh formulated in the feminine. There, with regard to the examination of a zav, where it is referring to a man, as it is common for a man to undergo an examination to determine if his emission has a cause other than a gonorrhea-like discharge [ziva] but it is not common for a woman to undergo an examination, since, unlike a man, a woman is rendered impure even by circumstances beyond her control, it taught and used the word derekh formulated in the masculine. Even if a woman has an emission of blood for a reason other than illness, she is still impure. Consequently, in her case there is no reason for an examination to see what might have caused her discharge.

ΧžΦ·ΧΧ™ טַגְמָא ΧͺΦΌΦΈΧ Φ΅Χ™ ״שָׁלֹשׁ״ – ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ ״דְּרָכִים״? Χ Φ΄Χ™ΧͺΦ°Χ Φ΅Χ™ ״דְּבָרִים״ Χ•Φ°Χ Φ΄Χ™ΧͺΦ°Χ Φ΅Χ™ Χ΄Χ©ΧΦ°ΧœΦΉΧ©ΧΦΈΧ”Χ΄! ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ Χ“ΦΌΦ°Χ§ΦΈΧ‘ΦΈΧ’Φ΅Χ™ ΧœΦ°ΧžΦ΄Χ™ΧͺΦ°Χ Φ΅Χ™ ״בִּיאָה״, וּבִיאָה אִיקְּרִי Χ΄Χ“ΦΌΦΆΧ¨ΦΆΧšΦ°Χ΄, Χ“ΦΌΦ΄Χ›Φ°ΧͺΦ΄Χ™Χ‘: Χ΄Χ•Φ°Χ“ΦΆΧ¨ΦΆΧšΦ° Χ’ΦΌΦΆΧ‘ΦΆΧ¨ Χ‘ΦΌΦ°Χ’Φ·ΧœΦ°ΧžΦΈΧ” Χ›ΦΌΦ΅ΧŸ Χ“ΦΌΦΆΧ¨ΦΆΧšΦ° אִשָּׁה מְנָאָ׀֢ΧͺΧ΄.

The Gemara asks another question with regard to the language of the mishna: What is the reason that the mishna teaches: Three [shalosh], formulated in the feminine? This is because it wanted to teach: Ways. But if so, let it teach instead the word: Matters, i.e., a woman can be acquired through three matters, and as this term is masculine, let it teach three [shelosha], in the masculine. The Gemara answers: The mishna did do so because it wanted to teach intercourse as one of these ways, and intercourse is called a way in the Torah, as it is written: β€œAnd the way of a man with a young woman, so is the way of an adulterous woman” (Proverbs 30:19-20). For this reason the mishna used the term ways rather than matters.

הָא ΧͺΦΌΦ΄Χ™Χ Φ·Χ— ״בִּיאָה״, Χ΄Χ›ΦΌΦΆΧ‘ΦΆΧ£Χ΄ Χ•ΦΌΧ΄Χ©ΧΦ°Χ˜ΦΈΧ¨Χ΄ ΧžΦ·ΧΧ™ אִיכָּא ΧœΦ°ΧžΦ΅Χ™ΧžΦ·Χ¨? ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ ״בִּיאָה״.

The Gemara raises a difficulty: This works out well with regard to intercourse, which is referred to as a way. But what is there to say concerning money and a document? The mishna could have used the word matters with regard to these modes of betrothal. The Gemara answers: Because it was necessary to mention intercourse, which is called a way, the mishna used the word way in reference to the other two modes as well.

Χ•Φ°ΧͺΦΈΧ Φ΅Χ™ ΧͺΦΌΦ·Χ¨Φ°ΧͺΦΌΦ΅Χ™ ΧΦ·Χ˜ΦΌΧ•ΦΌ חֲדָא? Χ”ΦΈΧ ΦΈΧšΦ° Χ ΦΈΧžΦ΅Χ™ Χ¦Χ•ΦΉΧ¨ΦΆΧšΦ° בִּיאָה Χ Φ΄Χ™Χ Φ°Χ”Χ•ΦΌ.

The Gemara asks: And would the mishna teach two cases in a particular manner due to one? Since the word way suits only one of the three modes of betrothal, why didn’t the mishna use the term: Matters, on account of the other two? The Gemara answers: These, too, are for the sake of sexual intercourse. Since the marital relationship, in which intercourse is paramount, is the ultimate purpose of betrothal, the mishna considers this clause as the most important part of the halakha.

וְאִי Χ‘ΦΌΦΈΧ’Φ΅Χ™Χͺ ΧΦ΅Χ™ΧžΦΈΧ: הָא ΧžΦ·Χ ΦΌΦ΄Χ™ – Χ¨Φ·Χ‘ΦΌΦ΄Χ™ Χ©ΧΦ΄ΧžΦ°Χ’Χ•ΦΉΧŸ הִיא, Χ“ΦΌΦ°Χͺַנְיָא, Χ¨Φ·Χ‘ΦΌΦ΄Χ™ Χ©ΧΦ΄ΧžΦ°Χ’Χ•ΦΉΧŸ ΧΧ•ΦΉΧžΦ΅Χ¨: ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ ΧžΦΈΧ” ΧΦΈΧžΦ°Χ¨ΦΈΧ” ΧͺΦΌΧ•ΦΉΧ¨ΦΈΧ” Χ΄Χ›ΦΌΦ΄Χ™ Χ™Φ΄Χ§ΦΌΦ·Χ— אִישׁ אִשָּׁה״, Χ•Φ°ΧœΦΉΧ Χ›ΦΌΦΈΧͺΦ·Χ‘ Χ΄Χ›ΦΌΦ΄Χ™ ΧͺΦΌΦ΄ΧœΦΌΦΈΧ§Φ·Χ— אִשָּׁה ΧœΦ°ΧΦ΄Χ™Χ©ΧΧ΄? – ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ שׁ֢דַּרְכּוֹ שׁ֢ל אִישׁ ΧœΦ°Χ—Φ·Χ–ΦΌΦ΅Χ¨ גַל אִשָּׁה Χ•Φ°ΧΦ΅Χ™ΧŸ Χ“ΦΌΦ·Χ¨Φ°Χ›ΦΌΦΈΧ”ΦΌ שׁ֢ל אִשָּׁה ΧœΦ°Χ—Φ·Χ–ΦΌΦ΅Χ¨ גַל אִישׁ. מָשָׁל ΧœΦ°ΧΦΈΧ“ΦΈΧ שׁ֢אָבְדָה ΧœΧ•ΦΉ אֲב֡ידָה – ΧžΦ΄Χ™ Χ—Χ•ΦΉΧ–Φ΅Χ¨ גַל ΧžΦ΄Χ™? Χ‘ΦΌΦ·Χ’Φ·Χœ אֲב֡ידָה ΧžΦ°Χ—Φ·Χ–ΦΌΦ΅Χ¨ גַל אֲב֡ידָΧͺΧ•ΦΉ.

And if you wish, say instead: In accordance with whose opinion is this mishna, which teaches derekh? It is in accordance with the opinion of Rabbi Shimon, as it is taught in a baraita that Rabbi Shimon says: For what reason did the Torah say: β€œWhen a man takes a woman” (Deuteronomy 22:13) and did not write: β€œWhen a woman is taken by a man? Because it is the way [derekh] of a man to pursue a woman, and it is not the way of a woman to pursue a man. The Gemara cites a parable of a man who lost an item. Who searches for what? Certainly the owner of the lost item searches for his lost item, not the other way around. Since woman was created from man’s lost side, the man seeks that which he has lost. To allude to this statement of Rabbi Shimon, the mishna employs the term derekh in this context.

וְהָא Χ“ΦΌΦ΄Χͺְנַן: ״בְּשִׁבְגָה דְּרָכִים Χ‘ΦΌΧ•ΦΉΧ“Φ°Χ§Φ΄Χ™ΧŸ א֢Χͺ Χ”Φ·Χ–ΦΌΦΈΧ‘Χ΄, ΧœΦ΄Χ™ΧͺΦ°Χ Φ΅Χ™ ״דְּבָרִים״! Χ”ΦΈΧͺָם הָא קָא מַשְׁמַג לַן, דְּדַרְכָּא Χ“ΦΌΦ°ΧžΦ΅Χ™Χ›Φ°ΧœΦΈΧ Χ™Φ·Χͺִּירָא לְא֡ΧͺΧ•ΦΉΧ™Φ΅Χ™ ΧœΦ΄Χ™Χ“Φ΅Χ™ Χ–Φ΄Χ™Χ‘ΦΈΧ”, וְדַרְכָּא Χ“ΦΌΦ°ΧžΦ΄Χ™Χ©ΧΦ°Χͺְּיָא Χ™Φ·Χͺִּירָא לְא֡ΧͺΧ•ΦΉΧ™Φ΅Χ™ ΧœΦ΄Χ™Χ“Φ΅Χ™ Χ–Φ΄Χ™Χ‘ΦΈΧ”.

The Gemara asks: But with regard to that which we learned in a mishna: One examines a zav in seven ways, why does it use this phraseology? Let it teach the word: Matters. The Gemara answers that the mishna there teaches us this halakha, that it is the way of excessive eating to lead to ziva, and likewise it is the way of excessive drinking to lead to ziva. Therefore, the mishna uses the phrase: Seven ways, to emphasize that there are ways of behavior that can cause the emission of a zav.

וְהָא Χ“ΦΌΦ΄Χͺְנַן: ״א֢ΧͺΦ°Χ¨Χ•ΦΉΧ’ שָׁו֢ה ΧœΦΈΧΦ΄Χ™ΧœΦΈΧŸ Χ‘ΦΌΦ΄Χ©ΧΦ°ΧœΦΉΧ©ΧΦΈΧ” דְּרָכִים״, ΧœΦ΄Χ™ΧͺΦ°Χ Φ΅Χ™ ״דְּבָרִים״! ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ Χ“ΦΌΦ°Χ‘ΦΈΧ’Φ΅Χ™Χ Φ·ΧŸ מִΧͺΦ°Χ Φ΅Χ™ ב֡י׀ָא: Χ΄Χ•Φ°ΧœΦ·Χ™ΦΌΦΈΧ¨ΦΈΧ§ Χ‘ΦΌΦ°Χ“ΦΆΧ¨ΦΆΧšΦ° א֢חָד״. ב֡י׀ָא Χ ΦΈΧžΦ΅Χ™, Χ Φ΄Χ™ΧͺΦ°Χ Φ΅Χ™ Χ΄Χ“ΦΌΦΈΧ‘ΦΈΧ¨Χ΄!

The Gemara further challenges: And with regard to that which we learned in a mishna (Bikkurim 2:6): The halakhot of an etrog tree correspond to those of a tree in three ways. Let it teach instead: Three matters. The Gemara answers: Because it wants to teach in the latter clause: And the halakhot of an etrog tree correspond to those of a vegetable in one way, therefore the mishna uses the term: Ways, in the first clause as well. The Gemara asks: In the latter clause too, let the mishna teach: Matter, rather than: Way.

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