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Why does Kiddushin 29a discuss a father's obligations to his son? The Rishonim debate whether the mitzvah (מצוה) of marriage is about procreation, or establishing a relationship. The Meiri suggests proper chinuch is part of pru u'revu itself, while the Rambam (רמב"ם) holds the mitzvah is creating a Torah (תורה)-structured relationship, not merely getting married.
This shiur presents an in-depth hakdama to the third section of Perek Rishon of Masechta Kiddushin, addressing the fundamental question of why the Mishna discusses mitzvos haben al ha'av—the obligations a father has toward his son—at this juncture. The Rishonim (Ridvaz, Tosfos Rid, Meiri) all grapple with this structural question. The Tosfos Rid suggests the Mishna continues the theme of differences in kinyanim. The Meiri proposes a three-part structure: first, how to get married; second, other acquisitions; third, the culmination of marriage in pru u'revu and its resulting obligations toward children. The Ridvaz argues that one of the father's obligations is to marry off his son, hence its placement after the discussion of marriage itself. The shiur then explores a fundamental machlokes among Rishonim regarding the nature of the mitzvah (מצוה) of marriage. The Ran (on Kiddushin 41a) states that when the Gemara (גמרא) says "mitzvah bo yoser mishlucho," the mitzvah being referred to is pru u'revu—procreation itself. Similarly, the Rosh (in Kesubos) questions why the bracha of erusin doesn't say "asher kidshanu b'mitzvosav v'tzivanu al kiddushin," concluding that there is no independent mitzvah to get married; rather, the mitzvah is pru u'revu, and one could theoretically fulfill it through a pilegesh relationship. The Rambam (רמב"ם), however, lists two separate mitzvos in Sefer HaMitzvos: mitzvah 212 is to get married, and mitzvah 213 is pru u'revu. This creates a fundamental dispute about whether marriage itself is a mitzvah or merely a means to the mitzvah of procreation.
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Kiddushin 29a
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