No community start suggestion yet.
When does a husband's claim that he saw his wife committing adultery make her forbidden to him? The shiur analyzes whether such testimony requires kinyan v'stirah (formal warning and concealment) or qualifies as eidus (testimony), exploring Rashi (רש"י)'s view that it depends on the husband's expertise versus Tosafot's position about requiring eidei kiyum.
This shiur provides an in-depth analysis of a complex sugya in Kesubos 9a dealing with when a husband's testimony about his wife's adultery creates a prohibition. The Gemara (גמרא) begins with a fundamental question: Rabbi Elazar states that a woman only becomes forbidden to her husband through kinyan v'stirah (warning followed by seclusion), but this seems to contradict cases of pesach (פסח) patuach (open doorway testimony) where no formal warning was given. Rashi (רש"י) interprets the Gemara's approach as distinguishing between different types of knowledge. When there are proper eidim (witnesses), the woman becomes forbidden. However, when the husband himself claims to have witnessed the adultery (pesach patuach), this creates a more complex situation. According to Rashi's understanding, the husband in such cases is typically lo kimle (not an expert) - he believes he saw adultery but we cannot be certain of his expertise in identifying what constitutes a prohibited act. This uncertainty should require kinyan v'stirah to create raglayim l'davar (reasonable basis for suspicion).
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!
Dedicate a Shiur in Gemara
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.
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
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!
