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When a man becomes obligated to marry but cannot due to circumstances beyond his control, must he pay mezonos? The Gemara (גמרא) distinguishes between delays for his benefit versus hers. If the impediment serves her interests (like shochta preparations), he pays mezonos from the original date since he's not considered an ones.
The shiur analyzes a complex sugya in Kesubos 2b regarding the obligation of ma'al mezonos (providing sustenance) when marriage is delayed due to various circumstances. The central question is whether a groom must pay mezonos from the originally scheduled wedding date when the marriage is postponed due to factors beyond his immediate control. The Gemara (גמרא) presents a fundamental distinction based on whose benefit the delay serves. Rabbi Zweig explains the Marsha's approach: if the delay is for the groom's benefit (such as when beis din doesn't sit due to concerns about his trustworthiness), he must pay mezonos because this isn't considered genuine ones (circumstances beyond control). He knew in advance about this limitation and should have prepared accordingly - either by getting married earlier or by establishing his trustworthiness beforehand.
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Kesubos 2b
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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.
