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How can Chachamim retroactively annul a marriage when they lack authority over the actual kiddushin? The shiur develops Rashi (רש"י)'s two-step mechanism: the get cancels the kinyan going forward, then Chachamim retroactively void the ishus relationship itself.
This shiur analyzes the complex mechanics of 'afkainan kidushin' (we annul the kiddushin) as explained by Rashi (רש"י) on Kesubos 3a. The central question is how the Chachamim can retroactively invalidate a marriage when they don't have direct authority over the kiddushin itself. Rashi presents a sophisticated two-part process. First, the get works to cancel the kinyan (monetary acquisition) aspect of the marriage, but only going forward (mikan l'haba), not retroactively. This creates a situation where the woman is divorced according to Torah (תורה) law from that point forward. However, the ishus (marital relationship) component remains intact retroactively until the second step occurs.
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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 3a
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