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Why does Erev Pesach (פסח) have a shorter pre-meal restriction than regular Erev Shabbos (שבת), and what does "eating matzah with ta'avah" actually mean? The shiur argues that ta'avah refers to genuine enjoyment rather than mere hunger, making the hidur mitzvah (מצוה) about savoring the matzah experience. This reframes whether different types of matzah throughout Pesach require the same hasayvah standards.
This shiur examines Pesachim 99b, focusing on the Mishna's statement "Erev Pesach (פסח) samuch l'minchah lo yochel adam ad shetechshach" - that one may not eat close to minchah time on Erev Pesach until dark. Rabbi Zweig begins by analyzing the fundamental machlokes between the commentators regarding the precise timing. Rashi (רש"י) interprets "samuch l'minchah" as "kodem l'minchah me'at" (shortly before minchah), while Rashbam specifies this as half an hour, and the Rambam (רמב"ם) also uses the term "me'at" (a little). Rabbi Zweig questions how half an hour can be considered "me'at," arguing that such a duration is quite significant rather than minimal. The shiur explores the Gemara (גמרא)'s answer that distinguishes between Erev Pesach and other Erev Yom Tov/Shabbos (שבת) occasions. According to Rabbi Yehuda's position, on Erev Shabbos and Erev Yom Tov the restriction begins "min minchah u'maylah" (from minchah onwards), while on Erev Pesach it's only "me'at" before. This creates a puzzling scenario where the restriction on Erev Pesach (3:28) is actually less stringent than on regular Erev Shabbos (3:30), raising questions about the underlying reasoning.
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Pesachim 99b
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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.
