No community start suggestion yet.
How could King Dovid marry Bathsheba without violating the prohibition of adultery? The shiur analyzes the Gemara (גמרא)'s two approaches: either it was forced (ones) or Bathsheba was already divorced through conditional gittin soldiers wrote before battle. The discussion focuses on Rashi (רש"י) vs. Tosafos (תוספות) regarding whether these gittin were conditional on death or non-return from war.
This shiur explores Kesubos 9b's discussion of the famous episode between King Dovid and Bathsheba, focusing on how Dovid could permissibly marry her without transgressing the prohibition against adultery (eishes ish). The Gemara (גמרא) presents two primary approaches to resolve this difficulty. The first approach suggests it was ones (forced circumstances), meaning Dovid was compelled by forces beyond his control, which would exempt Bathsheba from becoming forbidden to both her husband Uriah and to Dovid. However, the Achronim question whether ones truly removes the prohibition of echad haba'al echad habo'el (the law that a woman who commits adultery becomes forbidden to both her husband and her paramour), particularly when only one party was under duress.
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!
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.
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 9b
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!
