A free account is required to play audio and download files.
No community start suggestion yet.
Why can't one get married motzei Shabbos (שבת) if Shabbos preparations are permitted? The shiur develops the principle that activities like tzedakah, shidduchim, and hiring teachers aren't mere heter on Shabbos but rather kiyum Shabbos itself, as they create shalom - the ultimate expression of Sabbath values.
The shiur analyzes Kesubos 4b-5a, focusing on why marriage is prohibited on motzei Shabbos (שבת) due to cheshbonos (calculations/planning) concerns, when the Gemara (גמרא) clearly permits similar activities throughout Shabbos. Rabbi Zweig examines Rav Zeira's position that marriage should be forbidden motzei Shabbos because people will inevitably think about party preparations during Shabbos - checking on caterers, arrangements, and logistics. The central question emerges from the Gemara's response to Rav Zeira, bringing numerous cases where Shabbos planning is explicitly permitted: poskin tzedakah (pledging charity), arranging shidduchim in synagogues, supervising community needs, handling pikuach nefesh, and teaching children. If all these activities involving planning and discussion are permitted, why should wedding preparations be different?
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!
Kesubos 4b-5a
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.
When an animal damages crops, the Torah prescribes a unique payment formula based on multiplying the damaged area by sixty. Does this formula redefine the actual loss, or does it merely create a payment mechanism that still acknowledges the full damage sustained? The Gemara explores whether someone who ate in doubt should pay the higher-quality amount, examining how the principle of motzi me-chaveiro alav haraya applies when payments fall within the range of actual loss.
What makes testimony valid when different witnesses testify to different parts of the same event? The Gemara debates whether the principle of "davar v'lo chatzi davar" (complete testimony, not partial) disqualifies witnesses who testify separately to theft and slaughter. Rashi's approach reveals that the issue is not merely combining elements, but whether each witness's statement is independently meaningful.
Why is a ganav who sells a stolen animal on Shabbos exempt from the fourfold/fivefold payment? The shiur analyzes whether this exemption stems from kam lei b'derabbah or from the absence of a valid mechira. The Rashba's principle that matana resembles mechira when it is "nishtarish b'chet" is explored, along with the Rambam's position on hekdesh and the distinction between giving to bedek habayis versus mizbe'ach.
When a ganav shechts a stolen animal l'avodah zarah, why isn't he patur from payment since it's already isur hana'ah? The shiur explores the fundamental machloket Rashi-Tosafot on whether the isur derives from the act of shechita or from the din shechita itself. The Gemara's application of davar garem be'mamon ke'mamon domi extends the analysis to when borrowed animals become niskal.
