## Rashi on Kiddushin Daf 5b

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

אף אני אביא חופה שקונה בעלמא - שגומרת ליורשה ולהפרת נדריה יקנה נמי כאן בלא אירוסין:

**Sefaria Community Translation:**
Likewise, I will bring the mode of a wedding canopy, which generally effects acquisition - in that it completes [the acquisition as far as it pertains to the husband's rights] to inherit from her and to annul her vows. Let [the mode of a wedding canopy] then also acquire here without [any additional act of] betrothal.


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

שכן ישנן בע"כ - שקונה בעלמא ביאה ביבמה ושטר בגירושין וכסף באמה העבריה:

**Sefaria Community Translation:**
That they are effective against her will - that they serve to acquire in general: namely, intercourse [serves to acquire] a *yevama*, and a document in [the case of] divorce, and money in [the case of] a Hebrew maidservant.


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

כסף באישות מיהא לא אשכחן בעלמא בע"כ - ואפ"ה קונה כאן ואף על כרחה כגון אב מקבל קידושין לבת קטנה אף אני אביא חופה:

**Sefaria Community Translation:**
In any event, with regard to marriage, we have not found [a case in which a woman can be acquired through] money against her will - which nevertheless, serves to acquire here [in the typical case of betrothal]. (And even against her will; if, for example, the father accepts betrothal [money] for a minor daughter... [Tosafot on Kiddushin:5a.14.1]) Thus: "Likewise, I will bring the mode of a wedding canopy..." [which generally effects acquisition, rendering a woman as married, and therefore it should also effect acquisition here.]


###### Rashi on Kiddushin 5b:6:1
[Rashi on Kiddushin 5b:6:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:6:1)

שתי תשובות בדבר - להא דאמרת חופה קונה בלא כסף:

**Sefaria Community Translation:**
Two refutations of this matter - to that which you said, that the marriage canopy can acquire without [having previously given] money.


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

ועוד כלום חופה גומרת - דקאמרת חופה שגומרת כו' וכיון שאינה גומרת אלא לאחר קידושין היאך אתה בא לדון חופה שלא ע"י קידושין מחופה שע"י קידושין:

**Sefaria Community Translation:**
And furthermore, doesn’t a wedding canopy complete - that which you said, that a wedding canopy completes, etc. -- and since it only [in the typical case, from which you are trying to logically derive its power to betroth,] completes a marriage following [a prior act of] betrothal, how can you then derive [the power of] marriage canopy [to complete a marriage] without [a prior act of] betrothal from [the rule of] marriage canopy with [a prior act of] betrothal?


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

הרי את מקודשת לי - או הרי את מאורסת לי:

**Sefaria Community Translation:**
You are hereby betrothed [mekuddeshet] to me - *or* "you are hereby betrothed [me’oreset] to me".


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

ותנא סיפא מילתא דסתרא לרישא - בתמיה וכי אמרינן בכל דוכתא כדי נסבה מידי דלא איצטריך למיתניה ותנייה בכדי אבל סיפא דסתרא לרישא לא תני תנא:

**Sefaria Community Translation:**
And would the baraita teach in the latter clause a matter that contradicts the first clause - ? in the form of a challenge. When we say, in other places, "for no reason", it is regarding something that did not need to be taught, but was taught for no [particular] reason. But as for a latter clause which would contract a first clause -- that, no Tanna would teach.


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

ה"ק - סיפא אבל שינה ממה שאמרנו כגון שנתן הוא ואמרה היא נעשה כאילו נתנה היא ואמרה היא ואינה מקודשת דבעינן כי יקח איש:

**Sefaria Community Translation:**
This is what [the baraita] is saying - in the latter clause: but if he diverges from what we said [he should say]; if, for example, he gave [the betrothal money] and she spoke, it is treated just as if she gave and she spoke, with the result that she is not betrothed. This is because we require "a man takes" [Deuteronomy 24:1].


###### Rashi on Kiddushin 5b:13:2
[Rashi on Kiddushin 5b:13:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:13:2)

נתן הוא - דמי לכי יקח איש:

**Sefaria Community Translation:**
If he gave - in the mode of "a man takes" [Deuteronomy 24:1].


###### Rashi on Kiddushin 5b:13:3
[Rashi on Kiddushin 5b:13:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:13:3)

ואמרה היא - דמי לתקח אשה לאיש:

**Sefaria Community Translation:**
And she spoke - in the mode of "a woman is taken by a man".


###### Rashi on Kiddushin 5b:13:4
[Rashi on Kiddushin 5b:13:4](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:13:4)

וחיישינן מדרבנן - שאם בא אחר וקידשה צריכה גט משניהם שמא לא היו של הראשון קידושין וחלו קידושי שני או שמא של ראשון קידושין ולא של שני:

**Sefaria Community Translation:**
And by rabbinic law we are concerned - that if another man came and betrothed her, she would need a divorce from both of them: perhaps the first one's betrothal was not valid, and the second one's took effect, or perhaps the first one's betrothal was valid and not the second one's.


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

בקידושין נתן לה כו' - משום דקא בעי למימר סיפא בגירושין נתן לה כו' נקט כי האי לישנא (נתן):

**Sefaria Community Translation:**
With regard to betrothal, if he gave her etc. - since [Shmuel] wanted to state the latter clause regarding divorce; that is: "he gave her", etc., he chose this terminology.


###### Rashi on Kiddushin 5b:14:2
[Rashi on Kiddushin 5b:14:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:14:2)

הרי את מקודשת - ולא גרסינן לי:

**Sefaria Community Translation:**
You are hereby betrothed - and we do not include "to me" in the text [of Shmuel's statement].


###### Rashi on Kiddushin 5b:14:3
[Rashi on Kiddushin 5b:14:3](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:14:3)

אין כאן בית מיחוש - אין כאן אפי' ספק קידושין דכי יקח כתיב ולא שיקח עצמו לה ודגירושין אין כאן בית מיחוש אף לפוסלה לכהונה:

**Sefaria Community Translation:**
There is no room for concern her - there is not even the shadow of a doubt that the betrothal is valid, since it is written that "a man takes" [Deuteronomy 24:1] and not that he takes himself for her. And as for divorce, there is no room for concern [that the divorce is valid], even to disqualify her [out of caution] from [subsequently marrying into] the priesthood.


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

ידים שאין מוכיחות - בית יד אחיזת הדבר אע"פ שאינו מוכיח אחיזת לשון גמור כי הכא דקאמר הרי את מקודשת ולא קאמר למאן:

**Sefaria Community Translation:**
Ambiguous intimations - [metaphorically,] a handle for grasping a thing. Even though it is ambiguous, it could serve to grasp onto a complete statement, as here, where he says "you are hereby betrothed," but did not say to whom.


###### Rashi on Kiddushin 5b:16:2
[Rashi on Kiddushin 5b:16:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:16:2)

הויין ידים - ואמר דלדידיה קדשה:

**Sefaria Community Translation:**
Are considered like unambiguous intimations - where he said that she was to be betrothed to him.


###### Rashi on Kiddushin 5b:17:1
[Rashi on Kiddushin 5b:17:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:17:1)

אהא - אהיה:

**Sefaria Community Translation:**
*Ehei* - I shall be.


###### Rashi on Kiddushin 5b:17:2
[Rashi on Kiddushin 5b:17:2](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:17:2)

שהיה נזיר עובר לפניו - דודאי אהיה אף אני כזה קאמר אלמא בעינן הוכחה:

**Sefaria Community Translation:**
When a nazirite was passing before him - where by "I shall be" he certainly meant "I too shall be like this one". This indicates that we require an unambiguous utterance.


###### Rashi on Kiddushin 5b:18:1
[Rashi on Kiddushin 5b:18:1](https://torahapp.org/share/book/Rashi%20on%20Kiddushin/r/5b:18:1)

לישני בתראי - דקאמר בהו אין כאן בית מיחוש בין דקידושין בין דגירושין: