No community start suggestion yet.
How can rabbis permit a woman to remarry when she received a get under duress? The Gemara (גמרא) introduces "kol mekadesh al da'as rabbanan" - every man marries contingent on rabbinic approval, allowing them to retroactively annul marriages. Rashi (רש"י) adds that this requires an actual get (even invalid), while Tosafos (תוספות) disagrees.
The shiur analyzes the fundamental Talmudic principle of "kol mekadesh al da'as rabbanan mekadesh" (Kesubos 2b), which grants the rabbis power to retroactively annul marriages. The context involves a woman who received a get (divorce document) under duress (ones), making it invalid by Torah (תורה) law, yet the Gemara (גמרא) permits her to remarry. The Gemara explains this through the principle that every man marries conditionally - subject to rabbinic approval - allowing the rabbis to declare the marriage never existed. Rashi (רש"י) provides a crucial interpretation that diverges from the simple reading of the Gemara. While the Gemara seems to say rabbis can simply annul any marriage they disapprove of, Rashi argues this power only applies when there is an actual get present, even if invalid. According to Rashi, the man's original consent to marry "al da'as rabbanan" only extends to cases where the rabbis validate a questionable get. This limits rabbinic power to situations involving divorce proceedings.
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 2b
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!
