## Rashi on Kiddushin Daf 28a

###### Rashi on Kiddushin 28a:1:1
[Rashi on Kiddushin 28a:1:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:1:1)

שלא ניתנה ליתבע - שבועה שלה בעד אחד כדאמרינן התם (ריש סוטה) דצריך שני עדים שראוה שנסתרה דיליף דבר דבר מממון:

**Sefaria Community Translation:**
Where it cannot be demanded - [that is, where] her oath cannot [be imposed] by one witness, as is stated there: that two witnesses who saw that she secluded herself are required, which is derived from [the word] "matter" (Deuteronomy 19:15) [concerning the *halakhot* of monetary matters and the same word for] "matter" (Deuteronomy 24:1) [concerning the *sota*]. (Sotah 3b:19)


###### Rashi on Kiddushin 28a:1:2
[Rashi on Kiddushin 28a:1:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:1:2)

ממון שניתן ליתבע - להשביע בעד אחד אם טענו מנה וכפר לו בכולו ועד אחד מעידו שהוא חייב לו נשבע שנאמר לא יקום עד אחד באיש לכל עון ולכל חטאת לכל עון ולכל חטאת אינו קם אבל קם הוא לשבועה (שבועות דף מ.):

**Sefaria Community Translation:**
Money, where it can be demanded - to impose an oath by [the testimony of] one witness: if he claimed a *maneh*, and [the defendant] denied it entirely, and one witness testifies that he is liable, he must swear, as it is stated: "A single witness may not validate against an [accused] party any guilt or blame" (Deuteronomy 19:15) -- it is for any iniquity or for any sin that he may not rise up, but he may rise up to [render one liable to] take an oath. (Shevuot 40a:10)


###### Rashi on Kiddushin 28a:1:3
[Rashi on Kiddushin 28a:1:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:1:3)

אינו דין שמגלגלין - את שבועתו להשביע בגלגול:

**Sefaria Community Translation:**
Is it not logical that one can extend - his oath, to require him to take an oath by way of extension?


###### Rashi on Kiddushin 28a:2:1
[Rashi on Kiddushin 28a:2:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:2:1)

אשכחן ודאי - שמגלגלין שבועה טענת ברי בדבר שאין חייבין עליו שבועה כגון קרקעות או שלא הודה במקצת שמגלגלין אותו אם נתחייב לו שבועה ממקום אחר:

**Sefaria Community Translation:**
We found in the case of a definite [claim] - that we extend the oath [in the case of a] definite claim to a case for which an oath would not be required. For instance, regarding land, or [regarding non-land cases] in which [the defendant] did not partially concede -- we would extend an oath [to these cases] if he were liable to take an oath in a different matter.


###### Rashi on Kiddushin 28a:2:2
[Rashi on Kiddushin 28a:2:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:2:2)

ספק מנין - טענת שמא כגון שבועת השותפין והאריסין שחלקו דתנן בשבועות (דף מה.) חלקו השותפין והאריסין אינו יכול להשביעו וקתני נתחייב לו שבועה ממקום אחר מגלגלין עליו את הכל אלמא ספק נמי מגלגלין:

**Sefaria Community Translation:**
From where do we derive [that this halakha of the extension of an oath applies also to] uncertain [claims] - Uncertain claims: for instance, the oaths of partners and sharecroppers who [already] divided [the common property]. As is stated in a *mishna* in Shevuot: "Once the partners or the sharecroppers have divided [the common property, each taking his share], then one side may not require an oath of the other [absent a definite claim]" (Shevuot 45a:10). It further states: "but if an oath was imposed upon him due to some other situation, that oath can be extended to impose upon him any [other oath]." Consequently [in the case of] uncertain [claims] we also extend [the requirement to take an oath].


###### Rashi on Kiddushin 28a:2:3
[Rashi on Kiddushin 28a:2:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:2:3)

מנלן - אי מק"ו לא דמי דסוטה כל שבועתה ספק וגלגול נמי ספק ממון עיקר שבועתו אינו באה אלא בטענת ודאי דכתיב (שמות כ״ב:ו׳) כי יתן איש ושבועת השותפין תקנתא דרבנן היא משום דמורו בה היתירא כדאמר התם (שבועות דף מח:) וכיון דעיקר שבועת ממון ליתא אלא בטענת ודאי גלגול דידיה נמי בטענת ודאי ולא בטענת ספק:

**Sefaria Community Translation:**
From where to we derive - if from an *a fortiori* argument [from the oath of a *sota*, the cases] are not comparable, since her oath is entirely due to uncertain claims. But as for extension [of an oath] even to uncertain monetary claims -- his essential [requirement to take an] oath only comes about due to a definite claim, as it is stated: "When any party gives" (Exodus 22:6) ["... the owner of the house shall depose before God and deny laying hands on the other’s property"]. The oath of partners is an ordinance of the Rabbis, since [otherwise partners] would rationalize taking liberties with [the property for which they are responsible], as is stated there (Shevuot 48b:12). Since the fundamental [requirement to take an] oath in monetary cases is only [in cases of] definite claims, [the cases to which an oath may be] extended from them must also be definite claims and not uncertain claims.


###### Rashi on Kiddushin 28a:3:1
[Rashi on Kiddushin 28a:3:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:3:1)

שבועה בפנים - דסוטה שמשביעין אותה בעזרה:

**Sefaria Community Translation:**
An internal oath - that of a *sota*, who is required to take an oath in[ternal to] the [Temple] courtyard.


###### Rashi on Kiddushin 28a:4:1
[Rashi on Kiddushin 28a:4:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:4:1)

עד היכן - כחה של גלגול לגלגל דבר שאין נשבעין עליו:

**Sefaria Community Translation:**
Until where - does the power of extension [of an oath reach]; [that is, to what additional] cases that do not require an oath can [an oath] be extended?


###### Rashi on Kiddushin 28a:4:2
[Rashi on Kiddushin 28a:4:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:4:2)

דאמר ליה עבדי אתה - אפי' זו מגלגלין אם יתחייב לו שבועה ממקום אחר ובמסקנא מפרש מאי רבותא מקרקע דאמר עד היכן:

**Sefaria Community Translation:**
Where he said to him: you are my Canaanite slave - even in such a case we extend, if he is [already] required to take an oath in a different matter. In the conclusion, [the *gemara*] explains what cases beyond [extension of an oath to] land cases [are envisioned] by posing [the question] "until where".


###### Rashi on Kiddushin 28a:5:1
[Rashi on Kiddushin 28a:5:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:5:1)

הקורא לחבירו עבד - עבד כנעני:

**Sefaria Community Translation:**
One who calls another a slave - a Canaanite slave.


###### Rashi on Kiddushin 28a:5:2
[Rashi on Kiddushin 28a:5:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:5:2)

יהא בנידוי - היו מנדין אותו שמזלזל בישראל כל כך אף הם יזלזלו בו:

**Sefaria Community Translation:**
Shall be ostracized - they would ostracize him, since he has disparaged a Jew to such an extent -- they will also disparage him.


###### Rashi on Kiddushin 28a:5:3
[Rashi on Kiddushin 28a:5:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:5:3)

סופג את הארבעים - היו קונסין מכות מרדות וניחא ליה הא מנידוי:

**Sefaria Community Translation:**
Incurs the forty - they would penalize him with lashes for rebelliousness; this is easier on him than being ostracized.


###### Rashi on Kiddushin 28a:5:4
[Rashi on Kiddushin 28a:5:4](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:5:4)

רשע יורד עמו לחייו - כלומר לזו אין ב"ד נזקקים אבל הוא מותר לשנאתו ואף למעט פרנסתו ולירד לאומנתו:

**Sefaria Community Translation:**
[If one calls another] a wicked person then he may harass him [in all aspects of] his life - that is to say, the court is not obliged to engage in this case, but [the insulted person] is permitted to hate him, and even to reduce his livelihood and harass him in his business.


###### Rashi on Kiddushin 28a:6:1
[Rashi on Kiddushin 28a:6:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:6:1)

טענה מעלייתא היא - ובלא גלגול נמי אי הוה מודה במקצת או היה לו עד אחד היה חייב שבועה דטענת מטלטלין היא זו שתובעו פעולתו או גרעונו ומאי רבותא דהאי משאר גלגול שבועה:

**Sefaria Community Translation:**
This is a proper claim - and even without extension [of an oath], if he would have partially conceded or if there was one witness, he would be obligated to take an oath, since his claim [that he is a Hebrew slave and thus owes him] labor or deduction [for years not served] is a claim regarding movable objects. In what sense is this beyond other cases of extension of an oath?


###### Rashi on Kiddushin 28a:6:2
[Rashi on Kiddushin 28a:6:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:6:2)

גופו קנוי - ואינה טענת מטלטלין:

**Sefaria Community Translation:**
He himself is acquired - and this is not a claim regarding movable property.


###### Rashi on Kiddushin 28a:7:1
[Rashi on Kiddushin 28a:7:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:7:1)

היינו קרקע - והא תנינן לה במתני' דמגלגלין ומאי רבותא דרב יהודה לאשמועינן גלגול עבדי אתה:

**Sefaria Community Translation:**
This is [similar to a claim concerning ownership of] land - but we taught in a *mishna* that we can extend [the oath in such cases]; what additional [concept] is Rav Yehuda teaching us that [a claim of] "you are my slave" is subject to extension [of an oath]?


###### Rashi on Kiddushin 28a:7:2
[Rashi on Kiddushin 28a:7:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:7:2)

לית ליה קלא - מש"ה תנן בה גלגול:

**Sefaria Community Translation:**
It would not have generated publicity - therefore the *mishna* taught that extension [of an oath applies] to it [specifically, but not to a case of a Hebrew slave].


###### Rashi on Kiddushin 28a:9:1
[Rashi on Kiddushin 28a:9:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:9:1)

מתני' כל הנעשה דמים באחר - שדרכו לתתו בדמים כשקונין חפץ אחד והשתא ס"ד דמטבע אתא לאשמועינן כיון שזכה זה נתחייב זה בחליפיו היכא דנתנו בתורת חליפין ולא בתורת דמים אלא כעין שקונין בסודר כעין שלף איש נעלו:

**Sefaria Community Translation:**
MISHNA: With regard to all [items] used as monetary value for another item - items for which it is typical to give money when acquiring. At this point, we assume that [the *mishna*] is discussing a coin: once [the seller] gains [the coin] he is obligated [to furnish] the item being exchanged for it -- if the coin is being given under the rubric of *khalipin* and not under the rubric of money -- in the way that we acquire by means of a scarf, and in the sense of [the verse] "a man drew off his shoe" (Ruth 4:7).


###### Rashi on Kiddushin 28a:9:2
[Rashi on Kiddushin 28a:9:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:9:2)

כיון שזכה - בו המקנה ומשך זוז אחד מן הקונה בתורת קנין חליפין נתחייב הקונה באונסי חליפין בכל מקום שהם אם מתו או אם נאבדו עליו לשלם המעות שפוסק לתת לו לפי שכשמושך המוכר את הסודר או את הזוז בתורת חליפין נקנה המקח ללוקח בכל מקום שהוא:

**Sefaria Community Translation:**
Once he acquires - [that is, once] the seller [acquires] it and pulls one *zuz* from the buyer under the rubric of *khalipin* acquisition, the buyer is responsible for any accidents that happen to the exchanged property, wherever they are -- whether they died or got lost -- [the buyer is still] required to pay [the rest of] the money which he agreed to give him. This is because when the seller pulls the scarf or the *zuz* under the rubric of *khalipin*, the goods are acquired by the buyer, wherever they may be.


###### Rashi on Kiddushin 28a:9:3
[Rashi on Kiddushin 28a:9:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:9:3)

החליף שור בפרה - כיון שמשך בעל הפרה את השור נקנית פרה ללוקח בכל מקום שהיא ואונסיה עליו ובגמרא פריך מאי כיצד הואיל והוא אתי לאשמועינן דמטבע נעשה חליפין שאע"פ שבתורת דמים קיימא לן (בב"מ דף מד.) דמעות אינן קונות אלא משיכת המקח כי יהבינהו ניהליה בתורת קנין סודר קני כי סודר הוה ליה למיתני כיצד החליף מעות בפרה:

**Sefaria Community Translation:**
If one exchanges an ox for a cow - once the owner of the cow [i.e., the buyer] pulls the ox, the cow is acquired by the buyer wherever it may be, and any accidents are his responsibility. The *gemara* will ask what is meant by [the term] "how so", since [it appeared as if the *mishna*] was coming to teach us that a coin could be used for *khalipin* exchange. Even though, if [the coin is given] under the rubric of money, we have established that money does not effect acquisition (Bava Metzia 44a), but only pulling of the goods does -- nevertheless, if he gives him [the coin] under the rubric of "scarf acquisition", the acquisition takes effect just as it would have with an actual scarf. Therefore, the *mishna* should have read: "how so? If one exchanges money for a cow."


###### Rashi on Kiddushin 28a:10:1
[Rashi on Kiddushin 28a:10:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:10:1)

גמ' מאי ניהו מטבע - שהוא הניתן דמים באחר בכל מקום ואשמועינן מתני' דאע"ג דבתורת דמים קיימא לן דלא קני כי יהביה ליה בתורת חליפין קני:

**Sefaria Community Translation:**
GEMARA: What is the [item given in exchange]? [If it is referring to] a coin - ["a coin" in the sense of] that which is usually given as money in exchange for something else, and the *mishna* is teaching us that although if it had been given under the rubric of money, which we have already established does not effect acquisition -- but if he gave it to him under the rubric of *khalipin* exchange it does effect acquisition.


###### Rashi on Kiddushin 28a:10:2
[Rashi on Kiddushin 28a:10:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:10:2)

שמע מינה כו' - ואנן קיימא לן בפרק הזהב (ב"מ דף מו.) דאין מטבע נעשה חליפין:

**Sefaria Community Translation:**
One can learn from it, etc. - and we have established in Chapter "The Gold" that a coin cannot be used in a *khalipin* exchange. (Bava Metzia 46a:5)


###### Rashi on Kiddushin 28a:10:3
[Rashi on Kiddushin 28a:10:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/28a:10:3)

אמר רב יהודה הכי קאמר כל הנישום דמים באחר - כל דבר שאם בא לתתו דמים באחר צריך לשומו בדמים דהיינו כל המטלטלין בר ממטבע:

**Sefaria Community Translation:**
Rav Yehuda said: this is what it is saying: With regard to all items that can be appraised when used as monetary value for another item - any item that, if one intended to use it as money to give in return for another item, it would be necessary to appraise its monetary value -- that is, any movable object other than a coin.