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Can a wedding proceed when the groom's father dies after food preparation begins? The Gemara (גמרא) examines when the obligation to bury immediately (lo salin) conflicts with wedding arrangements. The analysis reveals complex interactions between biblical mourning requirements and rabbinic wedding celebrations.
This shiur analyzes a complex sugya from Kesubos 3b dealing with the halachic dilemma when a groom's father dies after wedding preparations have begun. The Gemara (גמרא) presents the case where food has been prepared and guests invited, creating a conflict between the obligation to bury the deceased immediately (lo salin hames) and the desire not to waste the wedding preparations. The discussion begins with examining various conditions that affect whether the wedding should proceed or be postponed. Rabbi Zweig analyzes the distinction between whether water was added to the meat (nosan mayim al gabei basar) and different types of locations (city vs. village), which affects the ability to sell leftover food. The entire framework seems to depend on economic considerations - if one has sufficient money to afford new preparations, the restrictions may not apply.
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Kesubos 3b
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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.
