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Why doesn't making birchas chasanim automatically create nisuin? The Rambam (רמב"ם) teaches that berachos alone don't accomplish nisuin - only knis u'chuppah does. The shiur analyzes Rashi (רש"י)'s approach that distinguishes between the issur yichud and issur kala belo bracha.
This shiur presents an in-depth analysis of a fundamental question in hilchos kiddushin: what is the relationship between birchas chasanim (wedding blessings) and the accomplishment of nisuin (marriage)? The discussion centers on Rambam (רמב"ם) Hilchos Ishus Perek 10 Halacha (הלכה) 6, which states that if one is me'ares a woman and makes birchas chasanim without being miyuchad with her in her house, she remains an arusah because birchas chasanim don't create nisuin - only knis u'chuppah accomplishes this. Rabbi Zweig explores several fundamental questions arising from this Rambam. First, where does the Rambam derive that berachos could theoretically create nisuin that this needs to be negated? Second, why does the Rambam rule that by a niddah who underwent chuppah, 'ein chozer mevarech' (we don't repeat the blessings) - what does this accomplish if the nisuin wasn't valid? The shiur examines whether this indicates that b'dieved such berachos have some validity.
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Why does halacha forbid entering dangerous places if everything happens by Divine decree? The shiur examines the debate between Rashi and Tosfos on traveling at night, developing a fundamental distinction: Rashi holds one must avoid even deserved punishments that Hashem delays through mercy, while Tosfos holds the prohibition addresses self-inflicted harm through free will. This framework reveals how people rationalize self-destructive behavior as "hashgacha."
Why does the Gemara praise hospitality to scholars as a unique mitzvah rather than ordinary hachnasas orchim? The shiur distinguishes two mitzvahs: hachnasas orchim (providing for those in need) and connecting to talmidei chachamim (cleaving to God through scholars). Yisro's meal for the Jewish leaders wasn't charity—it was his way of bonding with those transformed by Torah, teaching that learning must fundamentally change who we are.
Kesubos 7b
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