If a man is forced against his will to give kiddushin to a woman, what is the legal status of those kiddushin?
Halacha 1 states that when a man is forced to consecrate a woman, she is consecrated, because — unlike the woman — he retains the power to end the marriage through divorce.
Question 2
A man consecrates a woman in the presence of only one witness. Both parties later acknowledge that the kiddushin took place. What is the ruling?
Halacha 6 states explicitly that kiddushin performed before a single witness are of no consequence, even when both parties acknowledge them, because witnesses serve as the constitutive mechanism — not merely evidentiary proof.
Question 3
A girl between the ages of six and ten is consecrated by a man of majority. What determines whether mi'un is required to dissolve the marriage?
Halacha 7 rules that for a girl between six and ten, the rabbis evaluate her discernment. If she can differentiate matters of kiddushin, the bond is Rabbinic and mi'un is required; if she lacks that discernment, no bond exists at all.
Question 4
A man consecrates a niddah. What is the legal status of those kiddushin?
Halacha 12 states that while kiddushin given to women forbidden as arayot are generally void, a niddah is an exception — her kiddushin are absolutely binding, even though it is improper to plan a wedding when the woman is in a niddah state.
Question 5
A man throws kiddushin to a woman while they are standing in the public domain. The kiddushin land equidistant between them and are then lost. What is the ruling?
Halacha 22 rules that if the kiddushin are halfway between the two parties — meaning both or neither could guard them — and they are lost before reaching her hand, the kiddushin are of doubtful status.