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Why does Tzom Gedaliah fall during the Ten Days of Teshuvah, and why does the Gemara (גמרא) uniquely ask who killed Gedaliah? Gedaliah possessed the spiritual power to rebuild the Beis Hamikdash, making his murder the destruction of redemptive potential rather than divine punishment. This teaches that individual spiritual achievement during the Ten Days can influence national restoration.
Rabbi Zweig begins by noting that it cannot be coincidental that Tzom Gedaliah falls during the Aseres Yemei Teshuvah (Ten Days of Teshuvah), suggesting there must be a deeper connection between this fast and the period of repentance. He examines the primary Gemara (גמרא) in Rosh Hashanah that discusses the four fasts, focusing on the puzzling aspects of the Gemara's treatment of Tzom Gedaliah. The Gemara asks "Who killed Gedaliah?" - a question it doesn't ask regarding the other tragedies - and answers that Yishmael Ben Nesanya killed him, concluding that "the death of tzadikim is equivalent to the burning of the Beis Hamikdash." Rabbi Zweig notes that both the Rashba and other Rishonim find these elements of the Gemara difficult to understand, as the identity of the killer seems irrelevant, and if the death of tzadikim equals the destruction of the Temple, we should fast for every tzaddik's death. The shiur analyzes different approaches to resolving these difficulties. The Rashba suggests we fast because Yishmael Ben Nesanya's killing of Gedaliah led to the Jews leaving Eretz Yisrael against Yirmiyahu's prophecy, resulting in their deaths. The Pnei Yehoshua argues that we fast specifically because this tzaddik was killed by another Jew during the time of the Churban, making it unique among tzadikim's deaths. However, Rabbi Zweig finds both explanations problematic and insufficient.
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Rosh Hashanah 18b
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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.
