No community start suggestion yet.
When can a woman's claim of being forced (ones) versus willing (ratzon) be believed in cases affecting her marital status? The shiur analyzes whether the bari v'shema principle applies when she asserts ones, examining disagreements between Rabbeinu Yonah and the Rosh, and why the Rambam (רמב"ם) seems to reject her testimony entirely regardless of her claim.
This shiur provides an intensive analysis of Kesubos 9a, focusing on a complex disagreement among Rishonim regarding when a married woman's testimony about being forced (ones) versus being a willing participant (ratzon) in adultery can be believed. The primary case involves a situation where a husband claims 'pesach (פסח) pasuach motzasi' - that he found his wife to be a non-virgin - creating questions about her status and permissibility to remain married to him. The Gemara (גמרא) establishes that in cases involving an eishes kohen (priest's wife), even one safek (doubt) renders her forbidden, while for an eishes Yisrael (Israelite's wife), only a double safek (sfeik sfeika) creates a prohibition. The core dispute emerges around whether the principle of bari v'shema bari adif (a certain claim is better than an uncertain one) applies when the wife explains her situation.
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 9a
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!
