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Can a niddah undergo chuppah? The Ran views chuppah as a kinyan requiring actual yichud, making chuppas niddah forbidden. The Rambam (רמב"ם) sees chuppah as advancing the relationship rather than a kinyan - it's lo gamru (incomplete) until she goes to mikvah but valid as a maasrh nisuin.
The shiur analyzes a fundamental dispute between the Ran and Rambam (רמב"ם) regarding the nature of chuppah, particularly when the bride is a niddah. The Ran maintains that chuppah requires hachnasas reshus but not yichud, allowing chuppah with a niddah since it can't be completed anyway, so there's no obligation of mezonos. The Rambam holds that chuppah requires yichud aruya l'biah (proper for intimacy), making it forbidden to perform chuppah with a niddah. The Ran raises several kashas on the Rambam: How can there be almanah min hanisuin if yichud is required? How can the Kohen Gadol make kiddushin and nisuin on Yom Kippur? How can there be moser ha'av l'shluchei haba as a nisuin without yichud? The Beis Yaakov offers a novel chiddush distinguishing between katan and gadol - by a father, hachnasas reshus suffices, but by a gedolah, yichud is required.
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Why does halacha forbid entering dangerous places if everything happens by Divine decree? The shiur examines the debate between Rashi and Tosfos on traveling at night, developing a fundamental distinction: Rashi holds one must avoid even deserved punishments that Hashem delays through mercy, while Tosfos holds the prohibition addresses self-inflicted harm through free will. This framework reveals how people rationalize self-destructive behavior as "hashgacha."
Why does the Gemara praise hospitality to scholars as a unique mitzvah rather than ordinary hachnasas orchim? The shiur distinguishes two mitzvahs: hachnasas orchim (providing for those in need) and connecting to talmidei chachamim (cleaving to God through scholars). Yisro's meal for the Jewish leaders wasn't charity—it was his way of bonding with those transformed by Torah, teaching that learning must fundamentally change who we are.
Kesubos 2a
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