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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?
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Kesubos 4b-5a
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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.
