אין קנין חל על קנין במבט רוגוצ'ובי

The gemara [kiddushin 4b] derives from the pasuk כי יקח איש אשה ובעלה that a woman is נקנית with ביאה. The Rogochover noted [in his glosses on his gemara page] that the gemara later [68b] derives from the pasuk ואחרי כן תבוא אליה ובעלתה that an אשת יפת תואר is נקנית with ביאה. Why then is that not sufficient for us to learn that a regular wife can also be נקנית with ביאה?

When a soldier sees a gentile woman at war and desires her as an אשת יפת תואר there is seemingly a machlokes in the Yerushalmi as to whether he can cohabit with her when she is still a goya during the war [see Tosfos 22a]. The Rogochover maintains that this is a mistake. EVERYONE holds that one may cohabit with an אשת יפת תואר one time during the war and the argument is only if she is forbidden prior to accepting upon herself the sheva mitzvos. It emerges then that when the pasuk  teaches us that one may be קונה an אשת יפת תואר with ביאה we are talking about a woman upon whom this man already made a קנין during the war. Thus, we cannot derive קנין קידושין with ביאה from אשת יפת תואר because she is already קנויה with the ביאה during the battle [which is still not a bona-fide kinyan kiddushin as she is still a goya]. The rule is אין קנין חל על קנין - one קנין cannot take effect on a previous קנין, so when he is קונה the אשת יפת תואר with ביאה it is not a full fleded קנין we can learn from elsewhere.

This understanding of the Rogochover will explain beautifully the opinion of the Raavad and Meiri that if one takes an אשת יפת תואר who has already cohabited with someone else, he is guilty of גזל - from the pasuk of ודבק בו ולא באשת חברו which teaches an איסור גזל for a goy when he takes his friend's wife. On the surface we don't understand what גזל is applicable here for they are not yet married until they cohabit after her conversion. But now we understand that there is already a קנין the first time they are together - hence the איסור גזל.

We can also understand the gemara that teaches that we may not derive that for kiddushin there is a  קנין ביאה from יבום for יבום is זקוקה ועומדת - pre-connected. In the Rogochover's words דכבר היא קנויה לו בקנין הדין רק אין אשתו מדין תורה ולכן לא מהני קידושין כמו מקדש אשתו עוד פעם - She is already acquired with a קנין הדין but not from דין תורה so it is like marrying one's wife a second time [which obviously is meaningless - note the novel category of קנין הדין but not דין תורה]. Hence, we may not derive from yibum a standard kinyan kiddushin. A regular woman is unattached while a yevama is pre-attached to this man. [ע"פ ספר צפנת פענח על מס' קידושין]

NOT normal:-):-)!!

And there is more.....:-)

לזכות נעכא גיטל בת רחל אסתר זרעא חיא וקיימא זרעא די לא יפסוק ודי לא יבטול מפתגמי אורייתא