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What is the function of the minyan requirement for birchas chasanim? The shiur explores whether the ten people create hashroas hashechinah through the brachos themselves, or whether they merely celebrate the hashroas hashechinah that naturally occurs when a man and woman marry.
This shiur delves deeply into a fundamental question about the nature of birchas chasanim (wedding blessings) and their minyan requirement. The Gemara (גמרא) presents an apparent contradiction: Rav says an almanah (widow) doesn't need a bracha, yet elsewhere it states that both a besulah and almanah need brachos. The resolution distinguishes between a bachur (single man) marrying an almanah (requiring sheva brachos) versus an alman (widower) marrying an almanah (not requiring the full celebration). The central analysis focuses on the Rambam (רמב"ם)'s position in Hilchos Ishus. The Rambam establishes two separate categories of sheva brachos: one required before the nisuin (at the chuppah itself) and another for the celebratory period afterward. This creates several difficulties, including where the Rambam derives this distinction and why he changes his language between 'kodem hanisuin' and 'kodem kinusu l'chuppah.'
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Kesubos 7b
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When an animal damages crops, the Torah prescribes a unique payment formula based on multiplying the damaged area by sixty. Does this formula redefine the actual loss, or does it merely create a payment mechanism that still acknowledges the full damage sustained? The Gemara explores whether someone who ate in doubt should pay the higher-quality amount, examining how the principle of motzi me-chaveiro alav haraya applies when payments fall within the range of actual loss.
What makes testimony valid when different witnesses testify to different parts of the same event? The Gemara debates whether the principle of "davar v'lo chatzi davar" (complete testimony, not partial) disqualifies witnesses who testify separately to theft and slaughter. Rashi's approach reveals that the issue is not merely combining elements, but whether each witness's statement is independently meaningful.
Why is a ganav who sells a stolen animal on Shabbos exempt from the fourfold/fivefold payment? The shiur analyzes whether this exemption stems from kam lei b'derabbah or from the absence of a valid mechira. The Rashba's principle that matana resembles mechira when it is "nishtarish b'chet" is explored, along with the Rambam's position on hekdesh and the distinction between giving to bedek habayis versus mizbe'ach.
When a ganav shechts a stolen animal l'avodah zarah, why isn't he patur from payment since it's already isur hana'ah? The shiur explores the fundamental machloket Rashi-Tosafot on whether the isur derives from the act of shechita or from the din shechita itself. The Gemara's application of davar garem be'mamon ke'mamon domi extends the analysis to when borrowed animals become niskal.
