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Why can only husbands initiate divorce, and why are wives exempt from time-bound mitzvos? The shiur develops the yesod that Torah (תורה) marriage creates actual spiritual oneness, not partnership - two halves of one soul reuniting as Adam was originally created. This explains why different roles don't create inequality, just as organs in one body have different functions without resentment.
Rabbi Zweig begins with the challenging Torah (תורה) law of the amah ivriyah (Hebrew maidservant), where a father can sell his daughter into servitude with the expectation that her master will marry her. He uses this difficult passage to explore deeper questions about the structure of marriage in Torah law, particularly why marriage obligations (support, clothing, and intimacy) are mentioned in this context rather than in other Torah discussions of marriage. The shiur addresses fundamental questions about marriage inequality, such as why only the husband can initiate divorce and why women are exempt from certain time-bound mitzvos. Rabbi Zweig explains that the Ran's teaching - that women are exempt from mitzvos because they are 'meshubad' (obligated) to their husbands - initially seems problematic, as it appears to prioritize human obligations over Divine service. Through analysis of Esau's marriages in Parshat Toldos and Vayishlach, Rabbi Zweig demonstrates that the Torah distinguishes between different types of marriages. The Talmudic teaching that sins are forgiven at marriage (mechilat avon) is illustrated through the name change from Machalat to Basmat. The core insight is that Torah marriage is not a partnership (where two individuals retain separate identities and either can dissolve the relationship) but rather the creation of a spiritual oneness. Just as Adam was originally created as one being with masculine and feminine aspects that were later separated, marriage represents the reunification of two halves into their original wholeness. This explains why certain marriages in the Torah are described with the phrase 'lo l'isha' (for him as a wife) - indicating the destined match - while others simply say 'l'isha' (as a wife). The Talmudic teaching that marriages are determined at conception for first marriages, but according to deeds for second marriages, supports this distinction between absolute oneness and partnership arrangements. Rabbi Zweig addresses the apparent contradiction about predetermined marriages versus free will by explaining that two halves of one soul influence each other's choices even when physically separated, creating a spiritual interconnectedness that affects their respective life paths. This oneness model explains the mitzvah (מצוה) structure: just as different organs in one body have different functions without creating resentment (hands put on tefillin while feet do not), so too a husband performing certain mitzvos benefits the wife equally, as they constitute one spiritual entity. The exemption of women from time-bound mitzvos is therefore not a limitation but a different expression of the same spiritual achievement within the unified marriage structure.
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Parshat Mishpatim 21:7-11, Parshat Toldot, Parshat Vayishlach
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How can Judaism permit slavery at all? The shiur reveals that Jewish slavery functions as therapy for those who've lost self-respect through irresponsible choices like theft. A ganav who steals secretly has already degraded himself to slave-like status, and the six-year servitude aims to restore his human dignity through careful treatment.
