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Why does Kiddushin say we're only Hashem (ה׳)'s children when we "act like children"? The shiur develops that we possess a chelek Elokai mima—a Divine essence—but only when we actively bring it out through compassion and kindness (מה הוא אף אתה). Unlike a biological son, spiritual sonship depends on emulating Hashem's qualities; only children receive His treasure, the Torah (תורה) itself.
This shiur explores the deep philosophical question of what it means for Klal Yisrael to be called Hashem (ה׳)'s children. Beginning with Parshas Beshalach and Rashi (רש"י)'s mashal of the son riding on his father's shoulders who then asks a stranger, "Have you seen my father?"—which leads to Amalek's attack—Rabbi Zweig asks: What creates the reality of being Hashem's children? The Gemara (גמרא) in Kiddushin presents a fundamental dispute. Rabbi Yehuda holds that "בנים אתם לה'" applies only when Klal Yisrael acts like children (נוהג מנהג בנים); when they don't, they aren't children. Rav Meir maintains they are always called children, even when described as "בנים לא אמון בם" (children without faith) or "בנים משחיתים" (corrupted children). The question is sharp: Unlike biological sonship, which doesn't depend on behavior, why would spiritual sonship hinge on conduct?
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Kiddushin (implied from discussion of Rav Meir and Rav Yehuda's dispute)
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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.
