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How can chuppah work for a nidah if the Rambam (רמב"ם) holds chuppah is yichud and yichud with a nidah is forbidden? The shiur develops that the Rambam splits chuppah into two elements - hachnasah l'reshus (bringing into his domain) and yichud itself. This allows the Ran to resolve that b'dieved chuppas nidah works because the kinyan is hachnasah l'reshus (which isn't forbidden), while yichud only demonstrates the purpose of that acquisition.
The shiur addresses a fundamental contradiction in the Rambam (רמב"ם)'s position on chuppah. The Rambam appears to hold that chuppah is yichud, yet the Gemara (גמרא) in Kesubos discusses cases where a nidah can have a valid chuppah b'dieved, despite the prohibition of yichud with a nidah. Rabbi Zweig begins by examining the Ran's interpretation of this Gemara. According to the Ran, the reason pirsin nidah (a nidah bride) cannot normally make nisuin is because chuppah requires yichud, and yichud with a nidah is forbidden. However, the Ran cites the principle "yesh chuppah l'psulah" - that b'dieved, chuppah can work even with someone forbidden to you.
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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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