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Why does the Torah (תורה) say 'when a man takes a woman' using active rather than passive language? The shiur builds on the principle that true marriage (nisuin) requires active participation from both spouses to achieve genuine unity, while initial betrothal (erusin) functions more like recovering a lost object. The Torah's active language encompasses both stages, but the deeper relationship depends on mutual will and participation.
This shiur analyzes a fundamental question from Gemara (גמרא) Kiddushin 2b regarding the Torah (תורה)'s language for marriage. The Gemara asks why the pasuk says 'ki yikach ish ishah' (when a man takes a woman) rather than using passive language that would indicate the woman being taken. The Gemara answers using the analogy of a lost object - just as the owner seeks the lost item rather than vice versa, so too the man pursues the woman. The rabbi poses several difficulties with this Gemara. First, why would passive language be preferable? Second, there appear to be two different Hebrew constructions - 'vatilakach' (used by Esther with Achashverosh) versus 'vatukach' (used by Sarah with Pharaoh). Third, what unifies the three categories that exempt one from war: building a house, planting a vineyard, and marriage? Fourth, why does erusin only exempt from front-line duty while nisuin provides complete exemption?
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
Kiddushin 2b
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What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
