A free account is required to play audio and download files.
No community start suggestion yet.
Why does the Rambam (רמב"ם) rule that one need not interrupt eating for Kriyat Shema, seemingly contradicting the Gemara (גמרא)'s discussion about eating before mitzvos? The shiur argues that the Rambam distinguishes between Kriyat Shema and Tefillah - the Gemara's prohibition applies only to eating before Tefillah, not Kriyat Shema. This resolves why the Rambam places this halacha (הלכה) in Hilchot Tefillah rather than Hilchot Kriyat Shema.
This shiur examines a major difficulty in understanding the Rambam (רמב"ם)'s position regarding eating before Kriyat Shema. The Rambam in Hilchot Kriyat Shema (6:6) rules that one does not interrupt eating for Kriyat Shema, while in Hilchot Tefillah he states that if one began eating, they should not interrupt. This appears to contradict the Gemara (גמרא) in Sukkah which discusses when one must interrupt eating for mitzvos. Rabbi Zweig explores various attempts by the Acharonim to reconcile this contradiction. The Kesef Mishna offers two approaches: first, that the Rambam follows the position that distinguishes between starting to eat in a permissible time versus a forbidden time, making it merely a recommended practice rather than an obligation; second, following the Ran's view about eating b'heter versus b'issur. However, Rabbi Zweig demonstrates the weaknesses in both explanations.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Sukkah 38a, Brachos 4b
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Gemara
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why does saying Ashrei three times daily guarantee a share in the World to Come? The verse 'umasbia l'chol chai ratzon' reveals that God provides not just sustenance but pleasure to all creation out of pure love. This recognition teaches us that even basic needs are expressions of divine chesed, creating the foundation for love-motivated service through both major and minor mitzvos.
Should one learn Torah full-time trusting in Divine providence, or combine learning with work? The shiur distinguishes between Rabbi Shimon ben Yochai's approach of complete separation from worldly concerns versus Rabbi Shmuel's view that proper work itself becomes part of Torah. The key insight: true emunah means learning without demanding sustenance from either Hashem or community, unlike having a 'contract' expecting payment for learning.
Should one combine Torah study with work, or rely entirely on Divine providence through exclusive learning? The shiur analyzes the machlokes between Rabbi Yishmael and Rabbi Shimon Bar Yochai, explaining that 'Bnei Aliyah' live above natural law where Torah itself becomes their reality. This connects to the difference between tzaddik gamor and tzaddik she'eino gamor regarding transcending physical limitations.
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.
