## Rashi on Kiddushin Daf 14a

###### Rashi on Kiddushin 14a:1:1
[Rashi on Kiddushin 14a:1:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:1:1)

יבא עליה ולקחה לו - כלומר ביאתה הן ליקוחיה:

**Sefaria Community Translation:**
Will engage in sexual intercourse with her and take her to him - that is to say, sexual intercourse with her constitutes taking her [as opposed to their being two separate things].


###### Rashi on Kiddushin 14a:1:2
[Rashi on Kiddushin 14a:1:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:1:2)

ודילמא כאשה - מה אשה כסף ושטר כי ביאה אף יבמה כסף ושטר כי ביאה דהא כתיב לאשה:

**Sefaria Community Translation:**
But perhaps [one can say that with regard to all matters] she is like a wife - just as with a wife, money and a document [act to bethroth] just as sexual intercourse; so too with a *yevama*, money and a document [act to betroth] just as sexual intercourse -- since it is written "[her brother-in-law will ... take her to him] as a wife" [Deuteronomy 25:5].


###### Rashi on Kiddushin 14a:1:3
[Rashi on Kiddushin 14a:1:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:1:3)

ויבמה - ביאה משמע שנה עליה הכתוב לעכב:

**Sefaria Community Translation:**
"And perform levirate marriage with her" - which connotes sexual intercourse. Scripture repeats it [another word with the root *YBM*] to preclude [any other forms of completing the levirate marriage].


###### Rashi on Kiddushin 14a:2:1
[Rashi on Kiddushin 14a:2:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:2:1)

ה"ג האי מיבעי ליה ויבמה בעל כרחה - דלהכי דרשינן לה ביבמות (דף ח:):

**Sefaria Community Translation:**
Such is the proper reading: It is needed [to teach] that he can perform levirate marriage without her consent - which is how we expound [the verse] in Tractate Yevamot [Yevamot 8b:14].


###### Rashi on Kiddushin 14a:2:2
[Rashi on Kiddushin 14a:2:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:2:2)

אם כן - דלביאה גומרת אותה נימא ויבם מאי ויבמה למילף נמי בעל כרחה והכי תניא ליה בהדיא ביבמות בפ' הבא על יבמתו (יבמות דף נד.) ויבם ביאה גומרת בה ואין כסף ושטר גומרין בה ויבמה בעל כרחה:

**Sefaria Community Translation:**
If so - if [the verse] is to teach that sexual intercourse [is the only method of acquisition], let it say "and perform levirate marriage." What [then is connoted by] "and perform levirate marriage with her"? To derive that it can also [be done] against her will. This is taught explicitly in a baraita in Tractate Yevamot in Chapter "One who had Intercourse with his *Yevama*": "And perform levirate marriage" -- sexual intercourse completes her [acquisition], but money and a marriage document do not complete her [acquisition]. "And consummate the levirate marriage with her” -- [he acquires her even if he acted] against her will [Yevamot 54a:5].


###### Rashi on Kiddushin 14a:3:1
[Rashi on Kiddushin 14a:3:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:3:1)

מנלן - דחלוצה מותרת להנשא דילמא מצות חליצה הוא דרמא רחמנא עלה ולעולם לא משתריא:

**Sefaria Community Translation:**
From where do we [derive] - that a *ḥalutza* is permitted to marry? Perhaps it only that the Merciful One imposes the commandment to perform *ḥalitza* upon her, but that nevertheless she does not become permitted [to remarry].


###### Rashi on Kiddushin 14a:3:2
[Rashi on Kiddushin 14a:3:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:3:2)

בישראל בית חלוץ - הכי משמע בישראל ראויה להביא לבית משחלצה:

**Sefaria Community Translation:**
In Israel: The house of him who had [his shoe] removed - the implication is as follows: she is fit to be brought to [another] house in Israel once she has performed *ḥalitza*.


###### Rashi on Kiddushin 14a:4:1
[Rashi on Kiddushin 14a:4:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:4:1)

תרי בישראל - להקים לאחיו שם בישראל:

**Sefaria Community Translation:**
“In Israel” [is written] twice - [the second instance being:] "To establish a name for his brother in Israel” [Deuteronomy 25:7].


###### Rashi on Kiddushin 14a:6:1
[Rashi on Kiddushin 14a:6:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:6:1)

שהיא בלאו - לשוק לא תהיה אשת המת החוצה לאיש זר:

**Sefaria Community Translation:**
Who is [forbidden] by [only a mere] prohibition - to [a member of] the public [by the verse] "the wife of the deceased shall not become that of another party, outside the family" [Deuteronomy 25:5].


###### Rashi on Kiddushin 14a:7:1
[Rashi on Kiddushin 14a:7:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:7:1)

מה לאשת איש - הנתרת ע"י מיתת הבעל:

**Sefaria Community Translation:**
What [is unique] about a married woman - who becomes permitted by the death of the husband.


###### Rashi on Kiddushin 14a:8:1
[Rashi on Kiddushin 14a:8:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:8:1)

שכן אוסרה מתירה - שהרי בעלה הוא האוסרה לפיכך הוא מתירה במיתתו אבל יבמה דקידושי דבעל קאסרי לה היאך תהא מיתת היבם מתירתה:

**Sefaria Community Translation:**
That the one who renders her forbidden also renders her permitted - her husband is the one who renders her forbidden -- therefore he can permit her, on the occasion of his death. But the *yevama*, who is forbidden [to others] by the betrothal of her [original] husband -- how can the death of the *yavam* permit her?


###### Rashi on Kiddushin 14a:8:2
[Rashi on Kiddushin 14a:8:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:8:2)

הא נמי - כשמת יבם נמצא אוסרה מתירה דאי לאו יבם מכי מיית הבעל אישתריא לה:

**Sefaria Community Translation:**
This as well - when the *yavam* dies, it turns out that the one who forbids her permits her, for if it were not for [the existence of] the *yavam*, she would have become permitted once the husband died.


###### Rashi on Kiddushin 14a:10:1
[Rashi on Kiddushin 14a:10:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:10:1)

ככה - יעשה אשר לא יבנה וגו':

**Sefaria Community Translation:**
"So" - "shall be done to the man who will not build up", etc. [Deuteronomy 25:9]


###### Rashi on Kiddushin 14a:11:1
[Rashi on Kiddushin 14a:11:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:11:1)

דכתיב גורל - על השעירים:

**Sefaria Community Translation:**
As it is written, "lot" - regarding the goats.


###### Rashi on Kiddushin 14a:11:2
[Rashi on Kiddushin 14a:11:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:11:2)

וכתיב חוקה - בפרשה וכל חוקה עיכובא הוא:

**Sefaria Community Translation:**
And is written "statute" - in [that same] passage. All instances of "statute" are meant [to indicate] an indispensable condition.


###### Rashi on Kiddushin 14a:12:1
[Rashi on Kiddushin 14a:12:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:12:1)

הגורל עושה חטאת - שעיר שגורל השם עולה עליו עושה חטאת:

**Sefaria Community Translation:**
The lottery renders it a sin-offering - the goat upon which the lot "for God" falls is rendered a sin-offering.


###### Rashi on Kiddushin 14a:12:2
[Rashi on Kiddushin 14a:12:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:12:2)

ואין השם - אם קרא עליו שם חטאת אינו נקבע בכך ויפיל עליהם גורלות ואם יפול הגורל על חבירו יהא זה לעזאזל:

**Sefaria Community Translation:**
A verbal designation does not - if he verbally bestowed upon it the designation "sin-offering", it is not thereby established [as a sin-offering]. He must then cast lots upon them, and if the lot falls upon its counterpart, this one will be for *Azazel*.


###### Rashi on Kiddushin 14a:13:1
[Rashi on Kiddushin 14a:13:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:13:1)

שיכול - כלומר להכי איצטריך האי קרא שהייתי יכול לומר ומה במקום שלא קידש הגורל כגון גבי קנין דכתיב בהם (ויקרא ה׳:ז׳) אחד לחטאת ואחד לעולה ואם הטיל עליהם גורל אינם נקבעים בכך ויכול לשנותם דקי"ל בסדר יומא (דף מא.) אין הקנין מתפרשות אלא או בלקיחת בעלים או בעשיית כהן:

**Sefaria Community Translation:**
As one might have thought - that is to say, this verse is necessary for the following reason: I might have thought to say: Just as in a case where a lottery is not used to sanctify [an offering], such as with "nests", about which is written "one for a sin offering and the other for a burnt offering" (Leviticus 5:7) -- if he cast a lot upon them, they are not thereby designated, and he is able to change [their designation], as we have established in Tractate Yoma: "Nests become designated only upon either the owner’s taking of them, when he initially purchases [ and consecrates them for his offering], or upon the priest’s actual performance [of the sacrificial rite upon them]." (Yoma 41a:2)


###### Rashi on Kiddushin 14a:13:2
[Rashi on Kiddushin 14a:13:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:13:2)

קידש השם - אם אמר בשעת לקיחה זו לחטאת וזו לעולה הוקבעו ואם שינה פסול:

**Sefaria Community Translation:**
A verbal designation does effect the consecration - if he said, at the time of taking them, "this one for a sin-offering and this one for a burnt-offering", they are considered designated, and if he alters [the designation], they are disqualified.


###### Rashi on Kiddushin 14a:13:3
[Rashi on Kiddushin 14a:13:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:13:3)

כאן שקידש הגורל - דכתיב (ויקרא ט״ז:ח׳) ונתן אהרן וגו' אין דין כו':

**Sefaria Community Translation:**
Here, in a case in which the use of a lottery does effect the consecration - as is written, "and Aaron will place, etc." (Leviticus 16:8), is it not logically right, etc.


###### Rashi on Kiddushin 14a:14:1
[Rashi on Kiddushin 14a:14:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:14:1)

ת"ל - שנה עליו לעכב:

**Sefaria Community Translation:**
The verse states - it repeats [the term "sin-offering"] to indicate that is an indispensable condition.


###### Rashi on Kiddushin 14a:14:2
[Rashi on Kiddushin 14a:14:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:14:2)

הוה דרשינן קל וחומר - להביא מה שלא נכתב בפרשה ואע"ג דכתיב עיכובא:

**Sefaria Community Translation:**
One would learn an *a fortiori* inference - to bring [a law] that is not written in the passage [namely, that verbal designation is effective], even though a term that indicats an indispensable condition [i.e., the word "statute"] is written there.


###### Rashi on Kiddushin 14a:15:1
[Rashi on Kiddushin 14a:15:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:15:1)

לה - דכתיב וכתב לה:

**Sefaria Community Translation:**
"For her" - as is written, "and write for her" (Deuteronomy 24:3).


###### Rashi on Kiddushin 14a:16:1
[Rashi on Kiddushin 14a:16:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:16:1)

תרי לה כתיבי - ושנאה האיש האחרון וגו':

**Sefaria Community Translation:**
“For her” is written twice - [the other time following] "then this latter man rejects her" etc. (Deuteronomy 24:3)


###### Rashi on Kiddushin 14a:16:2
[Rashi on Kiddushin 14a:16:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:16:2)

ולא לה ולחבירתה - ששמותן שוין שאין שתי נשים מתגרשות בגט אחד אם כתב פלוני מגרש פלונית ופלונית נשיו:

**Sefaria Community Translation:**
And not for her and for another - if they have the same name; because two women cannot be divorced with one bill of divorce that reads "so-and-so divorces his wives B and C."


###### Rashi on Kiddushin 14a:17:1
[Rashi on Kiddushin 14a:17:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:17:1)

אמר קרא נעל - קרא יתירא בית חלוץ הנעל דמצי למיכתב בית החלוץ:

**Sefaria Community Translation:**
The verse states, "shoe" - it is a superfluous [word in the] verse "The house of him who had undergone *ḥalitza* of the shoe" (Deuteronomy 25:10), because it ought to have written [just] "the house of him who had undergone *ḥalitza*."


###### Rashi on Kiddushin 14a:19:1
[Rashi on Kiddushin 14a:19:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/14a:19:1)

פרט - לנעל גדול שאין יכול להלוך בו:

**Sefaria Community Translation:**
Excluding - a large shoe that he cannot walk with.