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What does it mean to 'bless' God in our prayers when God lacks nothing? The Rashba's foundational insight that berachah means 'increase of goodness' reframes Jewish prayer as actively channeling divine abundance downward. This transforms Shemoneh Esrei from mere petition into participation in drawing God's infinite bounty into our world.
This shiur provides a comprehensive analysis of the fundamental concept of berachah (blessing) in Jewish prayer, serving as foundational knowledge before studying the detailed laws of the Shemoneh Esrei. Rabbi Zweig begins by presenting the Rashba's explanation that berachah means 'increase of goodness,' derived from the word 'berecha' (well or pool), suggesting that blessings tap into an infinite source of divine bounty. The discussion centers on a remarkable Talmudic passage from Berachos 7a, where Rabbi Ishmael ben Elisha, the Kohen Gadol, encounters God in the Holy of Holies and is asked by God Himself for a blessing. The blessing requested and given focuses on increasing God's mercy and restraining divine judgment - demonstrating that even when God asks for a blessing, the concept revolves around increasing divine goodness toward humanity.
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Berachos 7a
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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.
