A free account is required to play audio and download files.
No community start suggestion yet.
Why don't we apply the midnight deadline to eating matzah like we do to other time-bound mitzvos? The shiur distinguishes between Chag HaPesach (14th Nissan) and Chag HaMatzot (15th Nissan) as overlapping but separate holidays. This framework explains why matzah has different timing rules and resolves questions about when the mitzvah (מצוה) can be fulfilled.
This shiur provides an in-depth analysis of Gemara (גמרא) Pesachim 99b, focusing on the mitzvah (מצוה) of achilas matzah (eating matzah) on Pesach (פסח) night. Rabbi Zweig begins by examining Tosafot's position on the timing of when matzah can be eaten, particularly addressing the question of whether one can fulfill the mitzvah during tosefet yom tov (the early acceptance of the holiday). He presents several complex questions (kashas) on Tosafot's approach, including why we don't apply the same gezeirah (rabbinic decree) to matzah that we apply to other mitzvos like kriyat shema, which must be completed before chatzot (midnight). The shiur explores a fundamental distinction between Chag HaPesach (the holiday of Pesach on the 14th of Nissan) and Chag HaMatzot (the Festival of Matzot beginning the night of the 15th). Rabbi Zweig suggests that these are two separate holidays that overlap on the night of the 15th of Nissan, with different halachic implications. He analyzes how this distinction affects the nature of the mitzvah to eat matzah, citing various sources including the Mechilta and Rambam (רמב"ם). The discussion delves into the Rambam's unique position that distinguishes between the chiyuv (obligation) to eat a kezayit of matzah and the kiyum hamitzvah (fulfillment of the mitzvah) for additional eating throughout the night. Rabbi Zweig addresses why women would be obligated in Hallel al hanes (Hallel for the miracle) according to Tosafot's understanding, and explores the relationship between the Korban Pesach and the mitzvah of eating matzah. The shiur concludes by explaining how this framework resolves various difficulties in understanding the nature and scope of the matzah obligation on Pesach night.
Pesachim 99b
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.
