Commentary for Kiddushin 100:6
ואביי לא מיבעיא קאמר לא מיבעיא בעלמא דלא נחית לתורת קידושין כלל אלא אפילו הכא דנחית לתורת קידושין אימא הוו קידושין קא משמע לן
And Abaye?<span class="x" onmousemove="('comment',' Does he accept this proof?');"><sup>10</sup></span> - The most remarkable case is taught.<span class="x" onmousemove="('comment',' Lit., 'he (the Tanna) says: " it="" is="" unnecessary".'');"=""><sup>11</sup></span> It is unnecessary to state in general [that gifts are not betrothal], Seeing that has not entered into the state of kiddushin at all.<span class="x" onmousemove="('comment',' The man not having given her previously any token of kiddushin.');"><sup>12</sup></span>
Daf Shevui to Kiddushin
In this version, Abaye now rejects Rabbah. When the man has not performed any act of kiddushin, it is obvious that the gifts he sends are not kiddushin. But when he first betroths her I might have thought that the gifts are for the sake of kiddushin. That is why the mishnah needs to tells us that they are not.
So now we have a dispute between Abaye and Rabbah over whether gifts sent not following kiddushin can be concerned kiddushin.
So now we have a dispute between Abaye and Rabbah over whether gifts sent not following kiddushin can be concerned kiddushin.
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