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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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Kesubos 7b
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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.
