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Why is a dried-out lulav (lulav hayovesh) invalid, and how can the Rambam (רמב"ם) rule it's kosher b'sha'as hadchak? The shiur distinguishes two independent dimensions in the mitzvah (מצוה) of lulav: netilas lulav (taking) and hallel (praise). A dried lulav fails only the hallel aspect ("lo hameisim yehallelucha") but remains valid for netilah, enabling the b'di'eved ruling without compromising Torah (תורה) law.
This shiur tackles a fundamental question in Hilchos Lulav: the Gemara (גמרא) on Sukkah 29b rules that lulav hayovesh (a dried-out lulav) is invalid, yet the Rambam (רמב"ם) states that b'sha'as hadchak (under pressing circumstances) or b'sha'as hasakan (danger) it remains kosher. The Raavad challenges this sharply: how can a Torah (תורה)-level invalidation (pasul) have a distinction between l'chatchilah and b'di'eved? By Torah law, pasul means absolutely invalid—there is no conditional validity. Rabbi Zweig develops an answer rooted in the Yerushalmi and other Chazal sources. The Yerushalmi states: "lo hameisim yehallelucha"—the dead do not praise God. This phrase reveals that lulav has two independent halachic dimensions. The first is netilas lulav—the act of taking the four species as prescribed in the Torah. The second is an aspect of hallel—praising Hashem (ה׳) with the lulav, which is tied to simcha, publicizing the miracle, and celebrating redemption (e.g., "am nivra yehallel ka"). The shiur brings evidence from several sources: the Midrash that ties lulav to praise after being judged favorably on Yom Kippur, the concept of na'anuim (waving) as a form of hallel, and the mitzvah (מצוה) in the Mikdash to take lulav for seven days as an expression of simcha before Hashem.
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Sukkah 29b
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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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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.
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