In Gittin 33a, Kesuvos 3a we learn that Rabbanan have the power to uproot a kiddushin because:

כל דמקדש אדעתא דרבנן מקדש ואפקעינהו רבנן לקידושין מיניה

When a man betroths a woman, he does so under the conditions laid down by the Rabbis, and in this case the Rabbis annul his betrothal.

My question revolves on how to fully understand this principle:

1) Source for it? Is it d'oraisa or d'rabanan?

2) Why does this principle exist by kiddushin/ geirushin specifically?

3) What is the rationale for it existing? We don't extend this principle in other areas like "when a person makes a sale, he does so under the conditions laid down by the Rabbis"

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    Related: judaism.stackexchange.com/q/95979/9682 – DonielF Jan 4 '19 at 4:16
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    A peculiar remark about kiddushe kesef, Because the rule of hefker Bet din hefker. This mains that the Bet din has a power to neutralize the monetary ownship. So the Money of kiddushin may be confiscated from the husband and there is no kiddushin. – kouty Jan 4 '19 at 6:18
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    I have no time to answer but see Rashi who comments two pshatim. The pshat he doesn't reject is following a reasoning. People act following the custome, that is teached by our rabanim. And the rabanim fixed many problems by anticipation. – kouty Jan 4 '19 at 13:35
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    Gittin 33a. Of course. There is a easy and interesting to at the same place – kouty Jan 4 '19 at 14:26
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    @user15464 the focus of these questions seems very different. That one is about phraseology, this one is about source/rationale – Y     e     z Mar 28 '19 at 2:48

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