No community start suggestion yet.
What does it mean when someone says "half of me be married to you" or "marry half of you"? The Gemara (גמרא) initially suggests this violates "ish v'lo chatzi ish" (a man, not half a man) and "isha v'lo chatzi isha" (a woman, not half a woman). The shiur examines whether the maskana learns these as actual pesukim prohibiting partial kiddushin, or merely as expressions meaning "I want to marry someone else too," and explores the major dispute between Rashi (רש"י) and the Rambam (רמב"ם) on how to understand this sugya.
This shiur analyzes Kiddushin 7a, which presents the enigmatic case of someone attempting to create a kiddushin relationship with "half" of a person. The Gemara (גמרא) states: "Amar lah 'hiskadshi li l'chatzi'" (he says "be married to half of me") — she is mekudeshes; but "chatzyach mekudeshes li" (half of you be married to me) — she is not mekudeshes. The Gemara's initial explanation is "ish amar rachmana v'lo chatzi ish" (the Torah (תורה) says "a man" not "half a man") and similarly "isha v'lo chatzi isha" (a woman, not half a woman). Rabbi Zweig identifies a fundamental machloket Rishonim in understanding the Gemara's maskana. The Gemara concludes "itzla b'trei lo chazi, v'gavar li lo chazi b'trei" — a woman cannot be married to two men, but a man can be married to two women. The question is whether this maskana completely replaces the earlier drasha from pesukim, or whether both the pesukim and this svara remain operative as independent halachos.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Kiddushin 7a
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Gemara
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
When an animal damages crops, the Torah prescribes a unique payment formula based on multiplying the damaged area by sixty. Does this formula redefine the actual loss, or does it merely create a payment mechanism that still acknowledges the full damage sustained? The Gemara explores whether someone who ate in doubt should pay the higher-quality amount, examining how the principle of motzi me-chaveiro alav haraya applies when payments fall within the range of actual loss.
What makes testimony valid when different witnesses testify to different parts of the same event? The Gemara debates whether the principle of "davar v'lo chatzi davar" (complete testimony, not partial) disqualifies witnesses who testify separately to theft and slaughter. Rashi's approach reveals that the issue is not merely combining elements, but whether each witness's statement is independently meaningful.
Why is a ganav who sells a stolen animal on Shabbos exempt from the fourfold/fivefold payment? The shiur analyzes whether this exemption stems from kam lei b'derabbah or from the absence of a valid mechira. The Rashba's principle that matana resembles mechira when it is "nishtarish b'chet" is explored, along with the Rambam's position on hekdesh and the distinction between giving to bedek habayis versus mizbe'ach.
When a ganav shechts a stolen animal l'avodah zarah, why isn't he patur from payment since it's already isur hana'ah? The shiur explores the fundamental machloket Rashi-Tosafot on whether the isur derives from the act of shechita or from the din shechita itself. The Gemara's application of davar garem be'mamon ke'mamon domi extends the analysis to when borrowed animals become niskal.