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Why do Rabbi Yosi and Rabbi Yehuda disagree about interrupting meals when Shabbos (שבת) begins? The machlokes hinges on distinguishing kavod Shabbos (which can be fulfilled by continuing to eat) from seudah Shabbos (the formal meal requiring lechem mishneh and proper appetite). This framework explains why Pesach (פסח) has stricter rules requiring tayovon for matzah.
This shiur provides a comprehensive analysis of Pesachim 100a, focusing on the fundamental machlokes (disagreement) between Rabbi Yosi and Rabbi Yehuda regarding whether one must interrupt (mafsik) an ongoing meal when Shabbos (שבת) begins. Rabbi Zweig establishes a foundational distinction between kavod Shabbos (honoring Shabbos) and seudah Shabbos (the formal Shabbos meal). He explains that kavod and oneg Shabbos can be fulfilled through various means including eating, nice clothing, and lights in the house, while seudah Shabbos specifically requires lechem mishneh (two loaves) and wine according to the Rama. The shiur explores how this distinction resolves the machlokes: Rabbi Yosi holds that continuing an existing meal constitutes kavod Shabbos, so one need not interrupt (ein mafsik). Rabbi Yehuda argues that this actually constitutes bizayon Shabbos (disgracing Shabbos) because the proper seudah Shabbos should be eaten with appetite and relish, which is compromised when one is already satiated from a previous meal.
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Pesachim 100a
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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.
