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Why does the Rambam (רמב"ם) describe arba kosos with seemingly contradictory requirements about cup size, individual vs. family obligations, and charity provisions? The shiur identifies two distinct Torah (תורה) laws within arba kosos: sipur yetziat Mitzrayim (storytelling over wine for pirsumei nisa) and personal celebration as free people (actual drinking derech cheirut). Each law has different halachic parameters that resolve the apparent contradictions.
Rabbi Zweig presents a sophisticated analysis of the halachot of arba kosos (four cups of wine) on Pesach (פסח) night, based on Masechta Pesachim daf 108b. He begins by noting that both the Gemara (גמרא), Rashi (רש"י), and Tosafot learn that arba kosos is based on the four expressions of redemption (arba lashonot shel geulah): hotzeiti, hitzalti, ga'alti, v'lakachti. However, Rashi on daf 108a presents a different source - the three mentions of 'kos Pharaoh' in Pharaoh's cupbearer's dream plus the kos of birkat hamazon, creating four cups total. The Rambam (רמב"ם)'s formulation reveals two distinct halachot within arba kosos. First is the mitzvat aseh d'oraita to tell the story of the Exodus (sipur yetziat Mitzrayim), which Chachamim enacted should be performed over cups of wine (al hakos) for pirsumei nisa (publicizing the miracle). Second is the separate Torah (תורה) obligation of 'v'zacharta ki eved hayita' - remembering and celebrating as if one is personally leaving Egypt tonight, which requires actual drinking (chiyuv sh'tiya) in a manner befitting free people (derech cheirut).
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Pesachim 108b
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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.
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