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For Masechet Kiddushin 8b-9b we will study a wide variety of cases where she, the מתקדשת, did not take the Kesef Kiddushin from the מקדש. What if she asked him for a gift but he offered the gift if she would marry him. Is her acceptance of the gift a valid Kiddushin? In the latter half of the shiur will will offer an introduction to שטר קידושין. Is there a requirement of לשמה in the writing of the שטר? Do we accept an equation between שטר קידושין and שטר גירושין? Does the woman need to agree before the writing of the Shtar? Who writes the Shtar Kiddushin? If he does as the קונה why is the law in a שטר מכר different? In the latter case the Shtar is written by the מקנה, i.e the seller. Why the difference?
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