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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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Kesubos 2a
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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.
Is the kesef used in kiddushin a true kinyan (acquisition), or merely a symbolic means of establishing marriage? The shiur analyzes multiple interpretations of the Gemara's derivation from ki yikach ki'ach mi'Sayeffron, exploring whether marriage constitutes ownership, and develops three fundamental approaches: (1) The Gemara proves ishus is a kinyan, (2) ishus is not a kinyan but uses kinyan-like means, or (3) ishus is a kinyan but the kesef may not be a ma'aseh kinyan. The Rambam's position—calling kesef "midivrei sofrim"—is explained as distinguishing between cross-referencing concepts versus borrowing terminology.
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.
Does kiddushei shetar require a shevah pruta? The Ran presents two approaches to the Rif's position. The shiur develops the Ran's second pshat that shetar kiddushin functions as a hachnah (exchange) rather than a mere kinyan nesina. This reading has profound implications for isuri hana'ah, mechubar, and the relationship between kesef and shetar.
