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What makes a woman permitted to her husband after marriage? The Gemara (גמרא)'s statement that blessings are required reveals fundamental disagreements between Rashi (רש"י), Tosafos (תוספות), and the Rambam (רמב"ם) about whether chuppah, berachos, or both create the heter for living together.
This shiur analyzes the complex sugya on Kesubos 7b regarding the requirement of birchas chasanim (wedding blessings) and its relationship to chuppah. The Gemara (גמרא) states that in Yehuda, they would recite birchas chasanim even at the time of erusin, raising fundamental questions about what permits a couple to live together after marriage. Rashi (רש"י)'s position creates significant difficulties in understanding the text. He explains that without berachos, the woman remains forbidden due to the prohibition of yichud with an unmarried woman. However, his commentary seems internally contradictory - sometimes indicating that only berachos are needed, other times requiring both chuppah and berachos. The shiur demonstrates how Rashi's explanations appear to conflict with the straightforward reading of the Gemara.
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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."
Why does the Gemara praise hospitality to scholars as a unique mitzvah rather than ordinary hachnasas orchim? The shiur distinguishes two mitzvahs: hachnasas orchim (providing for those in need) and connecting to talmidei chachamim (cleaving to God through scholars). Yisro's meal for the Jewish leaders wasn't charity—it was his way of bonding with those transformed by Torah, teaching that learning must fundamentally change who we are.
Kesubos 7b
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