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Why do the brachos work in Yehuda if the couple can't live together until the second chuppah? Rashi (רש"י) holds chuppas erusin with brachos permits cohabitation immediately. Tosafot argues the brachos only apply to non-chuppah relations, creating fundamental disagreements about when sheva brachos are required.
This shiur analyzes a fundamental machlokes between Rashi (רש"י) and Tosafot regarding birchas chasanim (wedding blessings) and the principle of 'kala b'lo bracha asura l'ba'ala k'niddah' (a bride without blessings is forbidden to her husband like a niddah). The Gemara (גמרא) discusses the custom in Yehuda where couples made birchas erusin (engagement blessings) but then required a second chuppah later. Rashi's position is that in Yehuda, they performed a complete chuppas erusin with yichud in the father's house accompanied by sheva brachos. This chuppah, though not the final chuppas nisuin, was sufficient to permit the couple to live together immediately. According to Rashi, there are two types of chuppah: chuppas erusin (which permits cohabitation through yichud and brachos) and chuppas nisuin (which creates the full kinyan of bringing her into his house). The principle of kala b'lo bracha means that both chuppah and bracha are required - without both elements, relations remain forbidden.
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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."
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Kesubos 7b
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