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What happens halachically when a niddah enters chuppah? The shiur develops the machlokes between the Ran (who says bedieved it's good) and the Rambam (רמב"ם)'s apparent position. The analysis reveals that the Rambam may hold chuppah creates two separate dinim - ishto lechol davar and heter bia - which can split apart in cases of chuppas niddah.
This shiur delves into a fundamental machlokes between the Ran and the Rambam (רמב"ם) regarding chuppas niddah (a niddah entering the marriage canopy). The Ran states that while it is forbidden lechatchilah to perform chuppah with a niddah, bedieved (after the fact) it is effective and creates a valid marriage. The Beis Shmuel raises a strong question on the Rambam's position: if the Rambam holds that chuppas niddah is ineffective even bedieved, then how can the Gemara (גמרא) have a question about whether there is a chiyuv mezonos (obligation of support) in such a case? Rabbi Zweig develops a novel understanding of the Rambam that resolves this difficulty. According to this reading, the Rambam holds that chuppah creates two distinct halachic statuses: (1) ishto lechol davar (she becomes his wife in all respects) and (2) heter bia (permission for marital relations). When a niddah enters chuppah, the first din takes effect - she becomes his wife regarding inheritance, tumah, and financial obligations like mezonos - but the second din of heter bia does not. This explains why the Gemara can question the chiyuv mezonos even according to the Rambam. The shiur further explores the Rambam's requirements for chuppah, arguing that the Rambam requires both hachnasat reshus (bringing into one's domain) and yichud (seclusion), but these requirements may apply differently to the two dinim created by chuppah. The analysis addresses several kashas from other sugyos, including the Gemara's discussion of yesh chuppah lebetulot and cases of nichnas lechuppah velo nivara (entered chuppah but did not consummate). Rabbi Zweig suggests that according to this understanding, the Rambam's position becomes internally consistent and resolves the apparent contradictions in his various halachos regarding marriage.
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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 2a
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