A free account is required to play audio and download files.
No community start suggestion yet.
Why is eating dry pepper exempt on Yom Kippur while eating fresh ginger is obligatory, even though neither is eaten normally? The shiur analyzes the Gemara (גמרא)'s two separate halachos and argues the Rambam (רמב"ם) distinguishes: eating requires normal derech achilah (the pepper case), but Yom Kippur's "yeshuv hadaas" can be violated even by non-standard eating that reduces hunger (the ginger case). This resolves both the Maggid Mishna's textual difficulty and the Tosfos Yom HaKipurim's question about chatzi shiur.
The shiur begins with the Tosfos Yom HaKipurim's question: How can there be a din of chatzi shiur on Yom Kippur when the prohibition is lo se'uneh, not lo sochal? The Gemara (גמרא) in Yoma 81b presents two cases: one who chews dry peppers (pilpilin) on Yom Kippur is exempt, and one who chews ginger (zangvila) is likewise exempt. The Gemara then asks two separate questions - from orlah regarding peppers, and from bishul akum regarding ginger - and answers that when these foods are fresh (retuvim), they are considered food, but when dry (yavesh), they are not. Rabbi Zweig argues that the Gemara is not merely presenting two examples of the same principle, but rather two fundamentally different halachos. This reading resolves a major difficulty in the Rambam (רמב"ם) (Hilchos Shevitat Asor 2:6). The Maggid Mishna notes that the Rambam's language appears problematic: "One who chews dry peppers and ginger and similar items is exempt, but fresh ginger is obligatory." The simple reading suggests that fresh pepper should also be obligatory, yet the Rambam omits this. The Maggid Mishna proposes emending the text to read "fresh [peppers and ginger]" in plural, though no manuscript supports this reading.
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!
Yoma 81b
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.
