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Gitin Chart #8

Gitin Daf 73b

WHEN A MAN SECLUDES HIMSELF WITH HIS FORMER WIFE AFTER HE HAD DIVORCED HER, ARE WE CONCERNED THAT IT IS AN ACT OF KIDUSHIN?
  (A)
They were *seen* living together 		(B)
They were *not* seen living together
1) BEIS HILLEL
according to Rebbi Yochanan		 might be(1) Kidushin it is not Kidushin
2) RAV NACHMAN might be Kidushin(2) it is not Kidushin
3) ABAYE
Tana Kama: it is not
Kidushin
RYB"Y: might be
Kidushin
it is not Kidushin
4) RAVA
Tana Kama: it is not
Kidushin
RYB"Y: might be
Kidushin

Tana Kama: it is not
Kidushin
RYB"Y: might be
Kidushin
==========
FOOTNOTES:
==========
(1) Throughout this chart, we have translated the words "*Chosheshin* l'Kidushin" as it "might be" a valid Kidushin, based on the conventional translation of the word "Chosheshin." This indeed seems to be the way Rashi (DH v'Ein Chosheshin) understands the word "Chosheshin" in the context of our Sugya. However, TOSFOS (DH Im Ken) may have translated "Chosheshin" as "we *consider it* a valid Kidushin," i.e. it is not just a Safek Kidushin but it is certainly a Kidushin; see REBBI AKIVA EIGER'S comments on Tosfos.
(2) If he *gave money* to her afterwards, the Tana Kama and Rebbi Yosi b'rebbi Yehudah argue whether we still suspect there was a Kidushin. The Tana Kama maintains that we do *not* suspect Kidushin; since he saw it necessary to pay her, it may be assumed that his intentions were only for Zenus and not for Kidushin. According to Rebbi Yosi bar'Rebbi Yehudah, even when he paid her afterwards, we suspect that he might have intended for Kidushin.

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