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Why is Kriyas HaTorah on the festivals different from Rosh Hashanah and Yom Kippur? The shiur develops a fundamental yesod: the three regalim have the status of Mikra Kodesh, where Knesses Yisrael actively creates the atmosphere of holiness through Kriyas HaTorah. Rosh Hashanah and Yom Kippur operate under a different framework—Shabbos (שבת) rather than Mikra Kodesh—and therefore have no requirement to read from Parshas HaMoadim.
The shiur opens with a review of the previous day's discussion establishing that Sanhedrin HaGadol functions in two distinct capacities: as the authoritative interpreters of Torah (תורה) She'be'al Peh, and as the representative body running Knesses Yisrael. This distinction explains how the Sanhedrin could continue to be mekadesh the new month hundreds of years after leaving Yerushalayim, when they lost their power to function in their first capacity. The power to establish the calendar was given not to beis din as Hashem (ה׳)'s representatives, but to Knesses Yisrael directly—"HaChodesh Hazeh Lachem." Building on this foundation, Rabbi Zweig addresses a fundamental question from the Tur: the same pasuk that teaches the requirement to read Parshas HaMoadim on the festivals also teaches that the Rosh Beis Din must announce "Mekudash, Mekudash" when establishing the new month. Both derive from the same source about Moshe declaring the festivals to Bnei Yisrael. The answer: these are all expressions of Knesses Yisrael's sovereign function. Moshe Tikken Lahem LeYisrael—Moshe instituted these practices on behalf of Yisrael, acting as their agent, not imposing them from above as a prophet.
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Megillah 30b
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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.
