No community start suggestion yet.
What does the Gemara (גמרא) mean when it says "pitui ketanah onas"? The shiur contrasts two approaches: the Rambam (רמב"ם) holds that seducing a minor is considered coercion, while Tosafos (תוספות) creates a safek sfeika based on age and marital rebellion. This fundamental dispute affects whether a young girl who commits adultery remains forbidden to her husband.
The shiur analyzes a complex sugya in Kesubos 9a concerning a bas Yisrael who lost her virginity before age three and is now suspected of adultery. Rabbi Zweig begins by examining how Rashi (רש"י) differs from the plain reading of the Gemara (גמרא), noting that Rashi adds that she is now twelve years old, which the Gemara doesn't explicitly state. The primary focus is understanding what the Gemara means by "pitui ketanah onas" (seducing a minor is considered coercion). Rabbi Zweig presents a fundamental dispute between Rishonim. According to the Rambam (רמב"ם)'s approach, the phrase specifically refers to *pitui* (seduction) of a ketanah being considered onas (coercion). When an adult with superior intellect persuades or emotionally manipulates a minor who lacks the status of bardas (legal majority), this constitutes a form of coercion, even if the girl ultimately agrees. The Rambam holds that what forbids a woman to her husband is acting berotzon (willingly), and seduction of a minor negates true rotzon.
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!
