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Why is matzah forbidden on Erev Pesach (פסח), and what level of matzah is required throughout the seven days? The Baal HaMaor's chiddush distinguishes between the first night's matzah mitzvah (מצוה) and the week-long "Chag HaMatzot" obligation to avoid chametz. This explains why basic matzah shmurah suffices for most of Pesach, while hand-baked represents an unnecessary stringency.
This shiur explores Pesachim 99b and its discussion of the prohibition against eating matzah on Erev Pesach (פסח) before nightfall. Rabbi Zweig begins by noting the Volozhin custom of eating matzah shmurah only on the first two days of Pesach, questioning whether the widespread practice of eating hand-baked matzah shmurah all seven days has proper halachic basis. The shiur examines Tosafos (תוספות)' explanation that matzah must be eaten with appetite (ta'avon), which drives the prohibition of eating before the seder. Tosafos explains that eating during the day would diminish one's appetite for the nighttime mitzvah (מצוה), while nighttime eating during the meal doesn't pose this problem. A complex question emerges: why doesn't the Mishna simply state this principle rather than using the term "ad she'techshach" (until dark)?
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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.
