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Why do Sheva Berachos apply to yibum when the primary purpose is procreation, not relationship? The Rambam (רמב"ם)'s ruling that yibum requires ma'amar reveals that Birchas Nisuin centers on establishing relationship awareness. This differs fundamentally from the Rosh's view that marriage is merely a vehicle for fulfilling pru urvu.
This shiur analyzes the nature and purpose of Birchas Nisuin (Sheva Berachos) through a careful examination of the Rambam (רמב"ם)'s rulings in Hilchos Ishus and Hilchos Berachos. The analysis begins with a fundamental question: why does the Gemara (גמרא) in Kesubos 7b discuss whether an alman (widower) marrying an almana (widow) requires Sheva Berachos, and why doesn't it simply distinguish between the chuppah ceremony and the week-long celebration? Rabbi Zweig identifies significant contradictions in the Rambam's presentation. In Hilchos Ishus, the Rambam requires Sheva Berachos before nisuin but states that if omitted, they can be recited even years later. Conversely, regarding Birchas Erusin, once kiddushin is performed without the blessing, it cannot be recited afterward as it becomes a bracha levatala. Additionally, the Rambam presents different orders for the Sheva Berachos in different places and varying requirements regarding who can participate in the minyan.
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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 7b
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