Study Kiddushin folio 9B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
we require that the document of leaving, i.e., a bill of divorce, must be written specifically for her sake, so too, we require that the document of becoming betrothed be written for her sake. Or perhaps we juxtapose the different modes of becoming betrothed to each other and say: Just as we do not
After he raised the dilemma, R' Shimon ben Lakish then resolved it. We juxtapose becoming betrothed to leaving a marriage, as the verse states: “And she departs out of his house, and goes and becomes” (Deuteronomy 24:2). This shows that the halakhot of a betrothal document are derived from those of
It was stated that amora’im disagreed with regard to the following issue: If a man wrote a document of betrothal for her sake but without her consent, i.e., she did not know at the time that they were writing it but accepted it afterward, Rava and Ravina say: She is betrothed. Rav Pappa and Rav She
And I will say my reason: The verse says: “And she departs out of his house, and goes and becomes.” The verse juxtaposes becoming betrothed to leaving a marriage. Just as with regard to a bill of divorce, written for leaving a marriage, we require the consent of the one transferring ownership, i.e
The Talmud raises an objection from a Mishnah (Bava Batra 167b) against the opinion that she is betrothed if the document was written without her consent. One writes documents of betrothal and marriage only with the consent of both the man and woman. What, is the Mishnah not referring to actual docu