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Why does the Rambam (רמב"ם) emphasize that kiddushin creates a period where a woman is forbidden even to her betrothed? The shiur develops a yesod that kiddushin fundamentally transforms marriage from acquisition to relationship-building, forcing the man to enter the woman's world rather than absorbing her into his. This explains why Yosef's kiddushin documents reassured Yaakov about his grandchildren's character.
This shiur presents a groundbreaking interpretation of Parshas Vayechi and the Rambam (רמב"ם)'s Hilchos Ishus, offering a new understanding of why Yaakov questioned Yosef's children and what kiddushin truly accomplishes. The analysis begins with the perplexing episode where Yaakov asks "Who are these?" about Ephraim and Menashe, and why the Shechinah departed due to future resha'im (Yeravam and Achav) who would descend from them. When Yosef produces a shtar eirusin and kesubah, the Shechinah returns - but what connection do these documents have to solving the spiritual problem? The shiur examines the Rambam's introduction to Hilchos Ishus, which describes marriage before and after Matan Torah (תורה). Before the Torah, a man would meet a woman in the marketplace, they would agree to marry, and she would enter his house to live together. After the Torah, the process requires kiddushin before witnesses, followed by chuppah. The question arises: what fundamental difference does this make, since the end result appears identical?
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Parshas Vayechi 48:8-9
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How could Egyptians who feared God's word during the plague of hail later pursue the fleeing Jews with those same saved animals? The shiur distinguishes between yireis dvar Hashem (validating God's decrees) and true yiras Hashem (personal connection to God Himself). When we connect only to God's ideas rather than to God personally, changing circumstances can lead us to rationalize harmful actions.
