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Why must bittul chametz be performed before Pesach (פסח) rather than when chametz is actually found during the holiday? The shiur develops Rashi (רש"י)'s understanding that bittul requires ownership to transform chametz into worthless matter. Once Pesach begins, the Torah (תורה) renders chametz 'not yours,' making nullification impossible since you cannot nullify what you don't own.
This shiur provides a comprehensive analysis of Pesachim 6b, focusing on the fundamental obligation of bittul chametz - nullifying chametz before Pesach (פסח). The Gemara (גמרא) establishes that beyond the obligation to search for chametz (bedikah), one must also nullify any remaining chametz through bittul. Rabbi Zweig examines the core dispute between Rashi (רש"י) and Tosafot regarding the nature of bittul. According to Rashi, the Torah (תורה)'s use of 'tashbisu' (remove) rather than 'teva'aru' (burn) indicates that nullification through bittul is also a form of fulfilling tashbisu - either by destroying the physical object or by nullifying its status as chametz. Tosafot, however, argues that bittul functions like hefker (abandonment) and is fundamentally different from the obligation of tashbisu. The shiur delves into Rashi's complex explanation of bittul, which appears to have two components: first, a mental nullification (batel balev) where one distances oneself from the chametz to avoid violating bal yera'eh and bal yimatzei, and second, a verbal declaration that transforms the chametz into something worthless like dirt, thereby fulfilling the positive commandment of tashbisu. This dual nature explains why Rashi requires both mental and verbal elements for proper bittul.
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Pesachim 6b
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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.
