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Why does the Rambam (רמב"ם) rule that a minor who commits adultery is forbidden to her husband while a bas mi'un is not? The shiur argues against the Maggid Mishna's approach, suggesting the Rambam sees only one safek: whether the woman betrayed her husband. This reframes the entire concept of onus in eshes ish cases.
This shiur analyzes a fundamental question in Hilchos Eshes Ish regarding the Rambam (רמב"ם)'s position on when an adulterous woman becomes forbidden to her husband. The discussion centers on the Rambam's ruling that distinguishes between a ketanah (minor) and a bas mi'un in cases of adultery. The Maggid Mishna suggests that the Rambam doesn't hold of shnei onus echad (two uncertainties that combine), which is why he rules stringently in cases where there might be multiple safekos. However, Rabbi Zweig challenges this interpretation and proposes an alternative understanding of the Rambam's position.
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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 9a
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