No community start suggestion yet.
Why does Tzom Gedaliah fall during the Ten Days of Repentance? Unlike the other three fasts that commemorate divine punishments, Gedaliah's murder destroyed human potential for rebuilding the Temple. The timing teaches that just as Gedaliah possessed individual spiritual power to redeem all Israel, each person during these days can tap their personal connection to bring national redemption.
Rabbi Zweig begins by questioning why Tzom Gedaliah falls during the Aseres Yemei Teshuvah (Ten Days of Repentance), arguing this cannot be coincidental. He examines the Gemara (גמרא) in Rosh Hashanah that discusses the four fasts mentioned in Zechariah, focusing particularly on the third fast - Tzom Gedaliah on the third of Tishrei when Gedaliah ben Achikam was killed by Yishmael ben Netanya. The Gemara states that the death of tzadikim is equivalent to the burning of the Beis Hamikdash, but this raises difficulties: why do we fast for Gedaliah's death specifically when many other tzadikim have died throughout history? The rabbi analyzes two approaches from the Rishonim. The Maharsha suggests we fast because Yishmael ben Netanya's killing of Gedaliah led to the Jews leaving Eretz Yisrael against Yirmiyahu's prophecy, resulting in their deaths in Egypt. The Pnei Yehoshua argues that unlike other tzadikim who died natural deaths, Gedaliah was murdered by a fellow Jew during the time of the Temple's destruction. Rabbi Zweig finds both explanations problematic and offers his own understanding.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Rosh Hashanah
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Gemara
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Why does the Gemara present a kal v'chomer for chuppah making kiddushin based on kesef not being maichel b'terumah, only to reject it? The shiur reveals that even the rejected kal v'chomer establishes a fundamental yesod: kiddushin is a kinyan for ishus (marital relationship), not merely a kinyan in hilchos kinyanim. The second kal v'chomer—from chuppah being gomeres—raises Tosafos's famous question.
Is the kesef used in kiddushin a true kinyan (acquisition), or merely a symbolic means of establishing marriage? The shiur analyzes multiple interpretations of the Gemara's derivation from ki yikach ki'ach mi'Sayeffron, exploring whether marriage constitutes ownership, and develops three fundamental approaches: (1) The Gemara proves ishus is a kinyan, (2) ishus is not a kinyan but uses kinyan-like means, or (3) ishus is a kinyan but the kesef may not be a ma'aseh kinyan. The Rambam's position—calling kesef "midivrei sofrim"—is explained as distinguishing between cross-referencing concepts versus borrowing terminology.
Why does the Mishna alternate between the language of "kinyan" (acquisition) and "kiddushin" (sanctification) when describing marriage? The shiur develops a fundamental distinction: marriage has two separate aspects—a kinyan dimension (ownership) and a kedusha dimension (sanctified relationship). Either aspect can initiate the bond, and understanding this dual nature resolves multiple textual and halachic questions throughout the sugya.
Does kiddushei shetar require a shevah pruta? The Ran presents two approaches to the Rif's position. The shiur develops the Ran's second pshat that shetar kiddushin functions as a hachnah (exchange) rather than a mere kinyan nesina. This reading has profound implications for isuri hana'ah, mechubar, and the relationship between kesef and shetar.
