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Why does Tosfos say newlyweds don't have to wait until after Shabbos (שבת) for their first intimacy? The shiur examines Tosfos's position that there's no obligation to delay, then analyzes the deeper question of whether biah on Shabbos constitutes a biblical or rabbinic prohibition.
This shiur analyzes a complex Tosfos on Kesubos 5b dealing with a case where a couple gets married on Wednesday night but cannot consummate the marriage until Friday night due to various circumstances. The main discussion begins with Tosfos's position that they are not required (lo chayavim) to wait beyond Shabbos (שבת), despite potential ritual complications. Rabbi Zweig examines the fundamental disagreement between Rav Yehuda and Rav Shimon regarding whether causing a wound (chabura) on Shabbos constitutes a biblical violation. The Gemara (גמרא) attempts to determine whether the prohibition stems from the groom being mechaven (intentionally causing) the bleeding, or whether it falls under the category of davar she'ein miskaven (unintentional consequences). This distinction is crucial because Rav Yehuda holds that even unintentional violations are forbidden, while Rav Shimon permits them.
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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 5b
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