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Why does the Gemara (גמרא) need to exclude chuppah as a method of kiddushin if there's no logical reason it should work? The shiur develops a fundamental yesod that chuppah creates a kinyan of hachnasas reshut even without erusin, establishing the woman in the husband's domain. This kinyan explains yesh chuppah l'psulas, resolves the Maharsha's question about chuppah after chuppah, and may underlie Rabbeinu Chananel's requirement of a get.
The shiur opens with the Gemara (גמרא)'s statement "l'miutei mai" – to exclude what? The Gemara answers: to exclude chuppah, and Rav Huna says to exclude chalipin. Rashi (רש"י) explains this is discussing a ketanah whose father gave her over for chuppah l'shem kiddushin, which does not create kiddushin. The fundamental difficulty is: why does the Gemara need to exclude chuppah at all? We don't pasken like Rav Huna that chuppah is koneh, and Rav Huna's reasoning depends on a kal v'chomer that only works according to Rav Tarfon, which we don't accept. If there's no logical basis to think chuppah should create kiddushin, what is the Gemara excluding? Rabbi Zweig develops that chuppah represents a real kinyan even without Rav Huna's kal v'chomer. When a woman enters the reshut of her husband through chuppah, she becomes koneh to him in a meaningful way – she leaves her father's domain and enters her husband's domain. This kinyan has real halachic consequences: the Rambam (רמב"ם) in Hilchos Terumos rules yesh chuppah l'psulas – if a Bas Kohen who was divorced and returned to eating terumah undergoes chuppah (without erusin) with a pasul, she loses her right to eat terumah. This demonstrates that chuppah creates a kinyan of hachnasas reshut that removes her from her father's domain and places her in the husband's domain.
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Kiddushin 3a
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