## Rashi on Kiddushin Daf 5a

###### Rashi on Kiddushin 5a:2:1
[Rashi on Kiddushin 5a:2:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:2:1)

שטר שאין פודין בו הקדשות - אם כתב לגזבר שטר על מעות פדיון הקדש אין הקדישו פדוי דבעינן ונתן הכסף וקם לו:

**Sefaria Community Translation:**
A document, with which one cannot redeem consecrated property - if he wrote a document to the treasurer drawing on the funds for redeeming consecrated property, his consecrated property is not thereby redeemed, since we require "he will give the money and it will be assured to him." [Kiddushin 29a:1]


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

האי שטרא לחוד והאי שטרא לחוד - בזה כתוב לשון כניסה וזה מפורש לשון יציאה:

**Sefaria Community Translation:**
The words of this document are discrete and the words of this document are discrete - in one is written of entering and the other expresses exiting.


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

האי כספא לחוד - כשהוא נותנו מפרש על מנת מה הוא נותנו:

**Sefaria Community Translation:**
This money is discrete - when he gives it, he expresses the purpose for which he is giving it.


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

חד הוא - אינו נזכר בתוכו אם להוציא אם להכניס:

**Sefaria Community Translation:**
Is one - there is nothing mentioned on [the coin] as to whether it is for the purpose of pushing out or taking in.


###### Rashi on Kiddushin 5a:7:1
[Rashi on Kiddushin 5a:7:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:7:1)

קאי בגירושין וממעט קידושין - בתמיה:

**Sefaria Community Translation:**
Referring to divorce and excluding [a mode of] betrothal - [this is stated] as a [rhetorical] question.


###### Rashi on Kiddushin 5a:8:1
[Rashi on Kiddushin 5a:8:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:8:1)

ולר' יוסי הגלילי דמפיק ליה להאי וכתב לדרשא אחרינא - בפ"ב דגיטין (דף כא:):

**Sefaria Community Translation:**
And according to Rabbi Yosei HaGelili, who derives a different exposition from this verse - in the second chapter of Gittin [Gittin 21b:3].


###### Rashi on Kiddushin 5a:9:1
[Rashi on Kiddushin 5a:9:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:9:1)

לדבר הכורת - שיהא הספר מבדילן ולא שיהא בו תנאי האוגדן:

**Sefaria Community Translation:**
A matter that severs - that the scroll should separate them, and not that there should be any stipulation in it that [continues to] bind them together.


###### Rashi on Kiddushin 5a:10:1
[Rashi on Kiddushin 5a:10:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:10:1)

אין זה כריתות - שכל ימיה היא נאגדת בו לקיים תנאי זה מחמתו:

**Sefaria Community Translation:**
That is not severance - since she is bound to him, for the rest of her days, to fulfill this condition because of him.


###### Rashi on Kiddushin 5a:10:2
[Rashi on Kiddushin 5a:10:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:10:2)

הרי זה כריתות - אפילו מיד דהיא תקיים תנאו ותלך שאפשר דברים הללו לבא לידי הבדלה:

**Sefaria Community Translation:**
That is severance - it even [counts as severance] right away, since she will fulfill his condition and go [her own way], since these stipulations can eventually lead to a [complete] separation.


###### Rashi on Kiddushin 5a:11:1
[Rashi on Kiddushin 5a:11:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:11:1)

מכרת כריתות - דהוה מצי למיכתב ספר כרת דמשמע ספר כורתה והך דרשא אחריתי מייתורא דלישנא:

**Sefaria Community Translation:**
From "karet" [versus] "keritut" - since it ought to have been written "sefer karet", meaning that the scroll severs her; this additional exposition is warranted by the more-elaborate term [that the verse employed, namely: "keritut"].


###### Rashi on Kiddushin 5a:12:1
[Rashi on Kiddushin 5a:12:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:12:1)

חדא מחדא לא אתיא כו' - הכי קשיא ליה האי תנא דלעיל דפריך בכולהו והלא דין הוא והדר דלא אתו מדינא ואצרכיה קרא למה לי קרא בכולהו נהי דחדא מחדא לא אתיא תיתי חדא מתרתי במה מצינו בהצד השוה שבהן שקונין בעלמא וקונין כאן אף אני אביא את השלישי שהרי כולם קונים במקום אחר כסף ושטר קונה באמה העבריה כדלקמן (קידושין דף יד:) ביאה קונה ביבמה:

**Sefaria Community Translation:**
One mode [of betrothal] cannot be derived from another [mode of betrothal], etc. - [the Gemara] asks as follows: the Tanna who earlier asked regarding each [method of betrothal] "can't it be derived using a logical derivation", and who then concluded that they cannot be derived logically, but require scriptural support -- why do we require scriptural support for each of them? Granted that one mode cannot be derived logically from another; but let one mode be derived from two others using the "just as we find in the common denominator of these" argument: that they are capable of acquiring in general and are capable of acquiring here [for betrothal]. "Then I shall even bring" the third [mode and derive its effectiveness from the other two]. All [three modes] are capable of acquiring in other circumstances: money and documents acquire a Hebrew maidservant, as will be stated later on [Kiddushin 14b] and sexual intercourse acquires a *yevama*.


###### Rashi on Kiddushin 5a:12:2
[Rashi on Kiddushin 5a:12:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:12:2)

כסף וביאה הנאתן מרובה - אבל שטר אירוסין אין בו לה שום הנאה שהרי אין כתוב בו אלא הרי את מקודשת לי:

**Sefaria Community Translation:**
Money and intercourse; their benefit is great - but a document of betrothal does not have any benefit, all that is written in it is "you are betrothed to me".


###### Rashi on Kiddushin 5a:13:1
[Rashi on Kiddushin 5a:13:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:13:1)

קנינן מרובה - שקונין קרקעות ועבדים:

**Sefaria Community Translation:**
Their acquisition is great - since they [can be used to] acquire land and slaves.


###### Rashi on Kiddushin 5a:14:1
[Rashi on Kiddushin 5a:14:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:14:1)

בע"כ - ביאה קונה ביבמה בע"כ דנפקא לן ביבמות (דף נד.) מויבמה וכן שטר מוציא את האשה בע"כ מבעלה:

**Sefaria Community Translation:**
Against her will - intercourse acquires in the case of a *yevama* against her will, which we derive in Yevamot [Yevamot 54a:3] from "her brother-in-law" [Deuteronomy 25:5]. Similarly, a document divorces a woman from her husband against her will.


###### Rashi on Kiddushin 5a:15:1
[Rashi on Kiddushin 5a:15:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:15:1)

באמה העבריה בע"כ - שאביה מוכרה שלא מדעתה:

**Sefaria Community Translation:**
Against her will, in the case of a Hebrew maidservant - as her father can sell her without her knowledge.


###### Rashi on Kiddushin 5a:16:1
[Rashi on Kiddushin 5a:16:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:16:1)

כסף שאינו מאכיל בתרומה - אם נתארסה לכהן כדתנן בכתובות (דף נז:) אין האשה אוכלת בתרומה עד שתכנס לחופה:

**Sefaria Community Translation:**
Money, which does not enable [the wife] to partake of *teruma* - if she is betrothed to a priest, as is taught in a Mishna in Ketubot [Ketubot 57b:1]: "A woman may not partake of *teruma* until she has actually entered the wedding canopy"


###### Rashi on Kiddushin 5a:19:1
[Rashi on Kiddushin 5a:19:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5a:19:1)

שאינו גומר - להוציאה מרשות אביה למעשה ידיה ולירושתה:

**Sefaria Community Translation:**
Which does not complete [the acquisition of a woman] - to remove her from her father's domain [as pertains to her father's rights] to her handiwork and her inheritance.