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Can safek ones versus safek rotzon create a case where a woman remains mutar to her husband? The shiur develops Rashi (רש"י)'s crucial distinction between mezanah berotzon (which violates cheskas tzadekes) and being talked into something (pitui), which preserves righteousness while still creating an issur. This reading resolves the Rosh's fundamental challenge about cheskas tzadekes.
The shiur analyzes a complex Gemara (גמרא) in Kesubos 9a dealing with the case of pesach (פסח) pasuach matzasi - a husband who discovers his wife was not a virgin. The core issue is whether this creates a safek safeka (double doubt) or a single safek, and the resulting halachic status. Rashi (רש"י) explains that the case assumes the woman is now a gedolah (adult), because if she were still a katanah (minor), pitui katan would be considered ones (coercion), making her permitted to her husband. Rabbi Zweig notes that Rashi adds the word "gedolah" which doesn't appear explicitly in the Gemara, but is necessary to avoid contradiction with other sugyos.
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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 9a
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