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What is the specific joy referenced in "k'sameach cho yitzircha b'gan eden mikedem"? Rashi (רש"י) reveals that Adam's happiness in Gan Eden was having parnasah b'kalus through tefillah alone. The deeper simcha of marriage is not just companionship, but the ability to independently support one's family.
This shiur explores the sixth blessing of Sheva Brachos, specifically the phrase "mesameach chasan v'kallah k'sameach cho yitzircha b'gan eden mikedem." Rabbi Zweig begins by analyzing Rashi (רש"י)'s interpretation that this blessing is not about the joy of marriage itself, but rather a prayer that the couple should have hatzlachah (success) throughout their lives. The central question emerges: where do we find evidence that Hashem (ה׳) was "mesameach" (brought joy to) His creations in Gan Eden? Rabbi Zweig demonstrates that Rashi provides the source from the verse "Vayita Hashem Elokim gan b'eden mikedem vayasem sham es ha'adam asher yatzar," but the nature of this joy requires deeper analysis.
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Kesubos 13b
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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.
