No community start suggestion yet.
What does it mean for a husband to honor his wife 'yoser migufo' - more than himself? The shiur develops the principle that this requires a special level of kavod that demonstrates reverence, showing one's wife that she has enabled him to reach his potential. True marital honor means conveying that she has made him more than he could have been alone.
This shiur provides a comprehensive analysis of the Rambam (רמב"ם)'s ruling in Hilchos Ishus regarding a husband's obligation to honor his wife 'yoser migufo' (more than himself). Rabbi Zweig begins by examining two complementary halachos: the husband's duty to honor his wife (halacha (הלכה) 19) and the wife's corresponding obligation to honor her husband (halacha 20), noting that the Rambam places the husband's obligation first, indicating that he must take the initiative in creating a harmonious marriage. A significant portion of the shiur is devoted to clarifying the relationship between kavod (honor) and yirah (reverence/fear). Rabbi Zweig challenges the conventional understanding of a Gemara (גמרא) in Kiddushin that states a married woman is exempt from the mitzvah (מצוה) of 'imo v'oviv tiro' because she is not 'reshut b'yado.' He argues that this exemption refers specifically to the kavod aspect of yirah - a special type of honor that demonstrates reverence - rather than basic respect obligations like not calling parents by their names.
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!
Rambam Hilchos Ishus 15:19
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!
Dedicate a Shiur in Halacha
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.
Can korbanos be brought when the Beis Hamikdash is destroyed? The Rambam and Raavad debate whether "Hashem es Mikdasham" creates a din of Avoda during Churban. Rabbi Zweig develops a distinction: the Rambam holds kedusha Rishona enabled both korbanos and tefillah; the Raavad holds only tefillah remains when the edifice is gone, since Hashem's presence endures even without a physical structure.
Why don't the last eight verses of the Torah require a minyan to read? The shiur develops a fundamental chiddush in the Rambam: Simchas Torah has two distinct takanos of Kriat HaTorah — Zot HaBracha is read from the din of Yom Tov (inyan hayom), while VaYom Moshe is read from the din of Shabbos (siyum haTorah). This explains why a new minyan is required for the last eight verses, and why the Raavad's minhag of having the oleh read (not the baal koreh) signals that the final aliyah is purely Talmud Torah, not shemiat dvar Hashem.
Why does the Rambam rule that one may not violate even a shvus (rabbinic prohibition) on Yom Tov to obtain a shofar, yet permit shofar blowing on Shabbos Rosh Hashanah despite the gezeirah of carrying it to an expert? The Lechem Mishneh wrestles with an apparent contradiction: in Hilchos Shofar 1:4 the Rambam treats shvus like a full lav vis-à-vis the mitzvah of shofar, but in 2:6 he allows shofar on Shabbos even though it involves overriding both a lav and an asei.
When is a melacha on Yom Tov permitted? The shiur develops the Rambam's three-tiered framework distinguishing melachos that are food preparation itself (always permitted), food processing (permitted only l'tzorech achilah), and non-food melachos (always forbidden). The Magid Mishneh's explanation of "ho'il" emerges: intention cannot create a melacha where the act itself is inherently permitted.