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How can the Rambam (רמב"ם) define chuppah as yichud haroy lebiya when this creates multiple contradictions? The shiur develops that the Rambam recognizes two distinct types of chuppah - kinyan (through biya after kiddushin) and relationship (through yichud). This resolves the Ran's kashas while explaining chuppas nidah and the practical halachos of mezones.
The shiur analyzes a fundamental debate about the nature of chuppah, focusing on the Rambam (רמב"ם)'s position that chuppah is yichud haroy lebiya and the Ran's strong objections. The Ran raises several kashas: How can there be chuppah without yichud when the Gemara (גמרא) discusses cases where a woman enters chuppah but there's no yichud? How does this work for psulos like an almana to a kohen gadol where yichud haroy lebiya is impossible? What about cases like moser av leshluchei aba where the woman isn't even with her husband? And how does this apply on Yom Kippur when there's no yichud possible? Rabbi Zweig develops an innovative approach to resolve these difficulties. The Rambam distinguishes between two entirely different types of chuppah. One type is a kinyan - specifically biya after kiddushin, which the Rambam explicitly calls a kinyan that makes her "ishto lechol davar." The second type is yichud, which is not a kinyan at all but rather the creation of a relationship.
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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 2b
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