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Must one be an expert to prohibit something upon oneself through shavi nafshecha tichle misura? The shiur analyzes competing approaches in Rashi (רש"י) and Tosafos (תוספות) regarding whether personal conviction suffices for self-imposed prohibitions, or if external validation of expertise is required.
This shiur explores a fundamental dispute between Rashi (רש"י) and Tosafos (תוספות) regarding the requirements for the principle of shavi nafshecha tichle misura (one may prohibit something upon oneself). The discussion centers on Kesubos 2a and connects to broader questions about personal authority in halachic determinations. Rashi maintains that for shavi nafshecha tichle misura to be effective, the person must actually be an expert (bakki) in the relevant area. According to this view, when Reb Elazar states that one who claims to have found pesach (פסח) pasuch (evidence of prior relations) renders the woman forbidden to him, the chidush is that we accept his expertise in recognizing pesach pasuch. The Gemara (גמרא)'s proof from our Mishna works because if he weren't truly expert, there would be no obligation to clarify the matter in beis din, since his testimony would be ignored.
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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 2a
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