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Why does the Rambam (רמב"ם) require brachos for chuppah but not consider them essential for permitting relations? The shiur develops a fundamental distinction where brachos are required for chuppah itself (as a din in chuppah), not to permit subsequent relations. This resolves apparent contradictions between Rashi (רש"י), Tosafos (תוספות), and the Rambam regarding when marriage brachos are required.
This advanced shiur analyzes Kesubos 7b and the Rambam (רמב"ם)'s position in Hilchos Ishus 10:6 regarding the requirement for brachos in marriage. The discussion centers on resolving an apparent contradiction in the Rambam's approach to chuppas erusin and the role of marriage blessings. The shiur begins by examining the Gra's commentary on the Rambam, establishing that the discussion involves a case where there was yichud in her father's house (not his house), making her still an arusah but with some level of kinyan legavi biya (acquisition regarding relations). Rabbi Zweig explains that according to the Rambam, this creates an unprecedented chiddush - the woman remains asur (forbidden) even after this form of chuppah.
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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 7b
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