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Why can't one eat matzah when accepting Yom Tov early, even though it's already the fifteenth of Nissan? The shiur develops a chiddush that the entire Seder is driven by Chag HaPesach (the fourteenth) rather than Chag HaMatzos (the fifteenth). Since Pesach (פסח) doesn't have early acceptance, the matzah mitzvah (מצוה) remains tied to actual Pesach night timing.
This shiur provides a comprehensive analysis of a complex Tosfos in Pesachim 99b dealing with the prohibition against eating matzah when accepting Yom Tov early (kabbalas Yom Tov). Rabbi Zweig begins by examining Tosfos's position that one cannot eat matzah during Tosfos Yom Tov, even though it would already be the fifteenth of Nissan according to Torah (תורה) law. The fundamental question arises: if it's already Yom Tov and the fifteenth day, why shouldn't one be able to fulfill the mitzvah (מצוה) of matzah? The shiur explores several difficulties with Tosfos's approach. First, if one has already accepted Yom Tov early, it should be considered the fifteenth day according to Torah law, making it appropriate to eat matzah. Second, the Mishna's language of 'lo yachol' (cannot) seems to indicate a prohibition rather than merely an inability to fulfill the mitzvah. Rabbi Zweig questions how there could be an actual prohibition against eating matzah once Yom Tov has begun, especially since the prohibition against eating matzah on Erev Pesach (פסח) should no longer apply.
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Pesachim 99b
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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.
