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185 shiurim in this series
How can Shabbos observance atone for the idolatry of Enosh's generation? The Rambam's reading shows that generation sought God through physical intermediaries rather than direct connection. Proper Shabbos observance creates authentic divine experience that naturally displaces attraction to spiritual substitutes - like tasting real coffee exposes ersatz as meaningless.
Why does the Gemara say one Shabbos protects from Amalek while two Shabboses bring redemption? The shiur applies a principle from Kiddushin about repetition changing psychology: the first time doing anything is experimental, but the second demonstrates genuine desire. True Shabbos connection with Hashem requires moving beyond spiritual curiosity to authentic internalization.
Why does the Gemara pray to be 'among those who eat three meals on Shabbos' rather than simply to fulfill the mitzvah? The shiur develops that Shabbos eating means 'tasting the day itself' - mindful appreciation that connects us to Shabbos's spiritual quality. This requires discipline and community support, with three meals corresponding to distinct phases of Shabbos time.
If Bnei Yisrael already said "na'aseh v'nishma," why did Hashem still need to hold Mount Sinai over them as a threat? Tosafos explains that hearing the dibrot caused their souls to depart their bodies, making them fear total spirituality would cost them physical existence. The coercion addressed this specific concern, not lack of desire for Torah itself.
Why does the Gemara record both Rav Yehuda bar Bilah sitting to receive Shabbos and Rabbi Chanina standing? The shiur resolves this apparent contradiction by explaining that one sits in preparation and then stands to greet Shabbos, following the protocol of rising for a king. This leads to exploring Shabbos's unique character as both melech and kallah.
When do different practices within a Jewish community violate Lo Sisgodidu versus constitute legitimate variation? The shiur develops Rashi's distinction between mutually exclusive prohibitions that create real divisions and customs where both options remain theoretically available to all. This framework explains why Beit Shammai and Beit Hillel could coexist and addresses contemporary issues like varying Chol Hamoed practices.
What does Ben Azai's principle of mahalech komed domi (walking is like stopping) mean for Shabbos carrying liability? Tosafot reads this as each step creating an actual hanacha, while the Rif sees it as mere presence without hanacha. The analysis reveals how these different understandings of akira and hanacha reshape the fundamental nature of the melacha of hotza'ah.
Does each step while walking on Shabbos constitute a hanacha for hotza'ah? Ben Azzai holds that walking is like standing, making each step a hanacha, while Chachamim disagree. The shiur analyzes how this machloket affects whether hotza'ah is defined as shinui reshuyos versus carrying, examining cases of nimlaich and mefaneh chefetz.
Why does the Gemara permit retrieving a partially fallen object in some domain combinations but not others? The shiur develops two competing understandings of the underlying gezeira: preventing actual slippage versus preventing confusion about similar activities. This distinction reshapes how we understand the different rules for karmelis versus reshus harabim.
Does passing an object through karmelis between private and public domains violate Shabbos carrying laws? Rashi focuses on hefsek reshuyos - any intermediate space problematically interrupts the required direct domain transfer. Tosafot emphasizes derech carrying from the Mishkan, viewing this as transfer between private domains through an exempt place.
When does placing objects on water constitute proper hanacha on Shabbos? The shiur analyzes the Gemara's cases (water on water, nuts on water, oil on wine) through the lens of whether hanacha requires both stability and ground connection. The Rambam's distinction between hanacha and akira cases reveals that hanacha needs only immediate stability, while akira requires both elements.
Does passive receiving constitute hanachah on Shabbos? The shiur analyzes the fundamental machloket between Rashi, who holds that passive catching creates liability, and Tosafot, who require active grabbing. This dispute reshapes how we understand shared liability when two people perform parts of one melachah.
When does placing an object in someone's hand constitute valid hanacha for Shabbos violations? The shiur analyzes the Gemara's debate about whether a basket in one's hand creates acquisition through the hand itself or by giving the hand a din of daled al daled. This distinction affects how we understand the mechanics of acquisition and domain boundaries in practical Shabbos observance.
Is a reshus a two-dimensional plane with separate airspace, or a three-dimensional cube where airspace is integral? The shiur analyzes the machlokes between Tosafos (reshus as cube) and Ramban (reshus requires ground contact) through the principle of kelutah kemishul kadamim. This fundamental chakira affects numerous hilchos Shabbos regarding carrying and hanacha.
What makes placement (hanachah) proper for Shabbos liability - is it about the act itself or about changing domains? The shiur analyzes how the principle of kluta k'mishun chadamya (temporary placement equals permanent) interacts with the daled al daled requirement through a detailed comparison of Rishonim, revealing fundamental disagreements about whether hanachah is a separate melachah component or just defines proper domain transfer.
Is a Torah violation that takes time to complete one extended transgression throughout its duration, or is it finished immediately upon initiation? The Riva holds that cooking on Shabbos creates continuous liability until completion, while Tosafot Yeshanim argues the entire violation occurs when placing food in the oven. This fundamental dispute affects liability for forgetfulness, duress, and the permissibility of pre-Shabbos cooking.
Why does the Mishna use 'chiyuv chatas' rather than 'issur skila' when discussing removing food from ovens on Shabbos? The linguistic choice reveals competing approaches: Rashi holds we're saving individuals from consequences, while others maintain we're preventing chilul Shabbos itself. This fundamental machloket determines whether the heter applies differently to shogeg versus meizid cases.
When two people collaborate on a single Shabbos violation, who owes a korban? The shiur develops the machloket between Tosafot and the Rash: whether each person must perform a complete melacha independently, or whether having a share in any collective violation creates liability.
When two people jointly perform a melacha on Shabbos, does each need to perform a complete forbidden act to be liable, or is having a share in the overall violation sufficient? The shiur develops a fundamental yesod about the nature of chilul Shabbos through the machlokes between Rashi and Tosafot. This distinction reshapes how we understand individual responsibility versus partnership in transgression.
When does moving your body while an object rests on it create Shabbos carrying liability? The shiur analyzes the concept of akiras gufo through Rashi and Tosafot's frameworks, showing that the key issue is whether an object placed on someone's body is considered 'at rest' or remains in a state of potential movement that triggers the melacha.
Does lifnei iver apply even when someone could obtain the forbidden item elsewhere? Tosafot holds yes (issur d'rabbanan), while the Mordechai disagrees entirely. The shiur explores whether lifnei iver fundamentally prohibits causing harm or participating in transgression - a distinction that reshapes the halacha's practical scope.
Does lifnei iver prohibit only active facilitation of sin, or even passive enabling? The shiur analyzes the core machloket between the Rash and Tosafot, revealing two competing models: mazik (harm-causing) versus participation in transgression. Understanding which model applies determines when alternatives like "yesh lo behemah acheret" create a heter.
Why does the Mishna in Shabbos 2b-3a present certain carrying cases but not others? Rashi holds the Mishna teaches a new issur d'rabbanan for partial melachos like akira without hanachah. The Rambam argues the primary chiddush is shnayim she'asu - two people sharing one melacha are patur.
What defines the essence of melacha d'oraisa in hotzaah - the effort expended or the change of domains? The shiur analyzes a fundamental machlokes in Tosafot between viewing melacha as work invested versus domain transfer. This distinction explains why different carriers need separate pesukim and affects the entire structure of av melachos and toldos.
What's the difference between removing orlah status and fulfilling the mitzvah of brit milah? The shiur analyzes Shabbos 134a to develop a fundamental distinction between these two aspects of circumcision. This chakira explains the machlokes about nolad mahul and whether hatafat dam brit addresses the physical orlah, the covenant obligation, or both.
When does someone receive karet for circumcision violations? The shiur develops the fundamental machlokes between the Rambam (karet only applies to dying uncircumcised) versus the Raavad (each day remaining uncircumcised deserves karet). This debate reveals whether karet punishes failing to perform a mitzvah or remaining outside the covenant of Avrohom.
Can one perform cosmetic completion of milah on Shabbos after the essential cutting is done? The Gemara in Shabbos 133b reveals a machlokes between the Tanna Kama and Rabbi Yosi about whether mitzvos that permit Shabbos desecration extend to beautifying aspects. This distinction reflects whether milah creates a lasting object that can always be improved or constitutes a one-time action complete upon fulfillment.
May a mohel return to trim cosmetic fringes after stepping away from the circumcision? Rashi limits this to Shabbos cases where the mohel remains engaged, while the Rambam forbids it entirely based on the principle that inflicting injury for purely aesthetic purposes is prohibited. This machlokes illuminates fundamental questions about cosmetic procedures and the boundaries of permitted self-injury.
Why is making cheese permitted on Yom Tov as boneh while building a house is forbidden, when both fall under the same melacha? Tosafos identifies a fundamental contradiction: if boneh is permitted for ochel nefesh, it should be permitted she'lo letzorech ochel nefesh too. The shiur examines this classic Tosafos with its twenty-five proposed resolutions.
How did Chazal understand hemophilia genetics when determining circumcision postponement for jaundiced infants? The Gemara's precise language reveals sophisticated knowledge of X-linked inheritance through maternal lines. This medical accuracy in halacha demonstrates that observable symptoms, not statistical risks, guide halachic decisions about infant safety.
Why does the Mishna permit full washing of a circumcised child on the first day but require a shinui on the third day when Shabbos intervenes? The shiur develops the medical insight that different types of danger peak at different times - infection risk on day one, weakness and pain on day three. This distinction explains why Shabbos restrictions vary based on the specific pikuach nefesh concerns at each stage.
How can metzitzah during milah be permitted on Shabbos if it involves drawing blood from the body? The Gemara resolves this through pikuach nefesh principles while exploring whether blood is considered attached to flesh (chibur) or merely flowing through (mukaf), affecting which melacha applies.
Why can medicine be applied directly to wounds on Shabbos but not on bandages first? The shiur develops the principle that sechitah (squeezing) concerns override medical permissions when pressure might extract medicinal substances. Additionally, only definitive circumcision obligations override Shabbos, excluding doubtful cases like births during bein hashmashos.
Why does the Gemara link the timing of brit milah to whether the mother becomes tamei leidah? The shiur develops that tumas leidah represents mourning for the original sin and niddah cycle from Adam and Chavah's transgression. Brit milah on the eighth day serves as a tikkun that adds kedusha to counteract this specific tumah.
Why does the Gemara forbid poor-quality oils for Chanukah lights that might go out and require relighting? The shiur develops a fundamental chakira: is the original lighting invalid unless it burns a half-hour, or is it valid with a separate obligation to maintain burning? This distinction determines whether one may use substandard materials when better oils are unavailable.
Why do some slaves get circumcised on day eight while others on day one? The shiur analyzes the machlokes between Rav Chama (who holds maternal conversion timing determines the law) and the Tanna Kama (who focuses on Jewish ownership). This reveals fundamental questions about partial Jewish status and how conversion intersects with servitude.
When is a newborn considered definitively viable for halachic purposes? The shiur analyzes the dispute between Rashi and Tosafot on Shabbos 136a regarding the thirty-day requirement for bar kayama status, showing how their different approaches affect pidyon haben, brit milah on Shabbos, and fundamental questions of personhood in Jewish law.
If a woman's husband dies and she gives birth to a child who dies within thirty days, does she need chalitzah to remarry? The dispute between Rabbi Shimon ben Gamliel and the Chachamim over when children are considered viable creates complex yibum obligations. The shiur analyzes Shabbos 136a-b to show how this uncertainty generates different rules for marrying a Yisrael versus a Kohen.
What happens when brit milah is performed on the wrong day on Shabbos? The shiur analyzes when 'tov b'mitzvah' exempts from korban obligations, distinguishing between actually accomplishing a mitzvah versus merely being involved in mitzvah performance. The key principle: religious motivation behind the error matters more than the technical violation.
When a child is born during bein hashemashot, uncertainty about which day constitutes the eighth day can push a bris to the ninth, tenth, or even twelfth day to avoid performing it improperly on Shabbos. The shiur analyzes Shabbos 137a-b's technical requirements for proper milah and the timing of blessings, showing how safek in halacha creates stringencies that prioritize correct observance over convenience.
When do circumcision preparations override Shabbos prohibitions? The shiur analyzes the Reb Eliezer-Reb Akiva dispute in Shabbos 130a, showing that ma'achir (preparatory acts) are docheh only when they couldn't have been done before Shabbos. Life-saving measures after circumcision operate under pikuach nefesh, not milah, creating distinct halachic categories.
Must a circumcision knife be carried uncovered on Shabbos, or may it be concealed? The shiur works through Rashi's distinction between dangerous periods (when concealment was permitted to avoid hostile authorities) and normal times, analyzing whether the requirement stems from chibud mitzvah or avoiding suspicion of carrying prohibited items.
When wearing tefillin creates danger, are uncovered tefillin (megillah) and covered-with-notification (mechutza al pi eivov) truly equal options? The shiur resolves an apparent contradiction in the Gemara's logic, showing that Rav Ashi's proof establishes megillah as specifically required, not merely permitted.
Why does Tosafos permit extra Shabbos desecration to perform bris milah faster, but elsewhere advocate waiting to avoid unnecessary violations? The shiur resolves this contradiction by distinguishing between mitzvos that already override Shabbos versus those that don't, showing that chaviva mitzvah b'shaita applies differently in each category.
Why does Tosafos permit carrying a knife to a child for brit milah on Shabbos when the child could be brought to the knife instead? The key distinction is between choosing methods for necessary actions versus performing optional actions that involve chilul Shabbos. Since zrizus requires the knife to come to the child, this becomes the Torah's preferred method, making the chilul Shabbos permissible.
When do machshirei mitzvah (preparatory acts for mitzvos) override Shabbos prohibitions? The shiur develops the principle that only unavoidable mitzvos justify Shabbos violations - if one can postpone the mitzvah or exempt themselves entirely, preparation loses its overriding status. This explains why tzitzis and mezuzah making on Shabbos incurs liability despite being lemitzvah.
Why can't all mitzvos that override Shabbos be learned from a binyan av based on milah and omer? The Gemara's precise language reveals that Rabbi Eliezer's limitation stems from the unique characteristics of each mitzvah that prevent universal derivation. This forces us to distinguish between core mitzvos and their preparations when determining what can override Shabbos.
Why don't tzitzis, mezuzah, and tefillin override Shabbos if they're obligatory every moment? The shiur develops a chakira between 'chovas gavra' (personal obligation) and 'chovas chefetz' (object obligation) in these mitzvos. While the garment-preparation aspect could theoretically be delayed, the person's continuous need for tzitzis when wearing a four-cornered garment cannot be 'made up' - resolving Tosafot's difficulty on Shabbos 131a.
Why can sukkah override Shabbos while mezuzah cannot, according to the yado achira principle? The shiur develops two competing approaches: either avoidable mitzvos create no real conflict with Shabbos, or they're inherently lighter than unavoidable ones. The Chasam Sofer's question about korban Pesach tests which approach works better.
If korban Pesach overrides Shabbos, why can someone simply declare their money ownerless to avoid the obligation entirely? The shiur develops the Chasam Sofer's distinction between mitzvos you can avoid your whole life versus unavoidable obligations, showing that only truly unavoidable mitzvos can override Shabbos restrictions.
Why can't other mitzvos be derived from the halachos of arba minim regarding Shabbos override? The shiur develops the principle that arba minim's unique status as 'me'akev zeh es zeh' creates a composite mitzvah unlike single mitzvos. This interdependent structure gives it special halachic weight that cannot serve as a precedent for ordinary mitzvos.
Can preparatory activities for milah be performed on Shabbos even when they're not direct melachot? The shiur examines the Rambam's surprising position that certain preparations are permitted based on milah overriding Shabbos. This analysis reveals broader principles about when we can derive one mitzvah's parameters from another.
Does bris milah performed before the eighth day fulfill the mitzvah obligation, even if it creates the status of baal brit? The Gemara distinguishes between achieving circumcised status versus the complete mitzvah of milah b'zmanah. This chakira explains why only proper-time circumcision overrides Shabbos and reveals how timing requirements define mitzvah fulfillment itself.
Why doesn't the principle that positive commandments override negative ones always apply consistently? The shiur distinguishes between true mitzvos aseh (like remaining in tzaraas state) versus issur aseh - prohibitions phrased positively (like Shabbos rest). When a reinforced aseh confronts a lo sa'aseh plus true mitzvat aseh, it becomes ahavah against ahavah with yirah tipping the balance.
Due to severely compromised audio quality, the specific halachic discussion from Shabbos 132 cannot be accurately summarized. The transcript contains only fragmentary references to rabbinical authorities and Talmudic concepts without coherent context.
Why does the Gemara require a special pasuk to permit removing baheres during bris milah, even according to Rabbi Shimon who normally permits unintended consequences? Rashi's interpretation suggests the prohibition only applies with kavana l'tahara, creating a fundamental tension about whether cutting baheres without purification intent constitutes a biblical violation at all.
Why does cutting ba'aras require specific kavana to be metayer, seemingly contradicting the concept of sikrei cheit? The shiur develops a fundamental distinction between inevitable consequences and true intention, showing that sikrei cheit may actually create a form of halachic intention rather than bypassing the need for kavana entirely.
Which mitzvos can override Shabbos restrictions? The Gemara in Shabbos 133b establishes that only mitzvos that are intrinsically connected to that specific day can override Shabbos - not obligations that merely happen to fall on that day. This principle explains why burning leftover korban Pesach cannot override Yom Tov while the daily tamid offering overrides Shabbos.
Can someone who pauses during brit milah on Shabbos return to complete it, or does stopping permanently disqualify continuation? The shiur analyzes the principle of 'Pirush Ein HaChozer' through the Tannaitic debate in Shabbos 133b. The key insight emerges from understanding what the Mishna's language 'Kol tzorchei milah' includes—revealing that the machokes may center on whether cosmetic improvements qualify as legitimate completion versus forbidden additional melachah.
Why does the Gemara permit mitzitzah on Shabbos only for sakana, not as part of milah? The shiur develops a distinction between essential mitzvah components that override Shabbos and subsidiary procedures that require life-threatening danger. This resolves the contradiction with later authorities who consider mitzitzah part of the mitzvah.
Why does the Gemara's account of Chanukah explain the establishment of days of hallel and hoda'ah but never mentions lighting candles? Through careful analysis of textual difficulties—why 'Heichal' specifically, why emphasize the High Priest's seal, why 'malchus beis Chashmonai'—the shiur reveals the Gemara's deeper focus on spiritual themes connecting the High Priest, the number eight, and divine providence.
Why does the Gemara's account of Chanukah emphasize the oil miracle over the military victory, and why establish days for hallel without mentioning candle lighting? The shiur analyzes each precise word choice in Shabbos 21b to reveal how Chanukah centers on the Kohen Gadol's unique connection to spiritual light. The Greeks deliberately contaminated oil to target this spiritual dimension, making the eight-day miracle a restoration of the priesthood's role in bringing divine light into the world.
Why are children exempt from Chanukah candles despite having chinuch obligations in other mitzvos like megillah and matzah? The shiur analyzes the Rambam's principle of "ner ish u'beiso" to show that when a father lights for his household, this actually fulfills everyone's personal obligation, unlike other mitzvos where children must perform independently.
Why does the Rambam define Chanukah lighting obligations by comparing them to Megillah reading rather than stating the law directly? The shiur uses this formulation to develop the principle of "ner ish u'beiso" - that the head of household's lighting encompasses the entire family. This explains why there's no chinuch obligation for children and resolves questions about blessings when away from home.
When doing bris milah on Shabbos, should you carry the baby or the knife? Tosafot offers two contrasting approaches: carry the baby because you'll need to carry him back anyway as a choleh, or carry the knife as hechsher mitzvah to perform the bris earlier. The shiur resolves the contradiction by showing these address different questions entirely.
When performing bris milah on Shabbos, should one carry the knife to the child or carry the child to the knife? Tosafos presents two conflicting approaches - one prioritizing minimizing violations by avoiding d'oraisa carrying, the other prioritizing speed as proper hechsher mitzvah. The analysis explores how these positions relate to broader principles about choosing between d'oraisa and d'rabbanan violations.
What distinguishes someone who violates religious law from spite versus desire, and why does it matter for their religious status? The shiur analyzes a fundamental Rashi-Tosafos dispute about circumcision exemptions to develop this distinction. It shows how the Rambam's categories of religious violators determine whether someone retains the ability to fulfill mitzvos when they choose to comply.
Why does the Gemara need se'ah echad to permit machshir mitzvah on Shabbos when it could use chol bi'yado l'afkir? Tosafot's question reveals two categories: preparations for mitzvos that are docheh Shabbos become part of the mitzvah itself, while preparations for other mitzvos require a separate pikuach nefesh-type justification.
When positive commandments override negative ones, must we still minimize violations through shinui (unusual methods)? The shiur develops two competing interpretations of Reish Lakish's principle from Tosafot, showing that the answer depends on whether the mitzvah can be delayed and whether hiddur mitzvah applies.
Why does the Gemara say mitzvos accepted with joy remain joyful while those accepted reluctantly stay burdensome? The shiur develops a yesod that bris milah corrects physical self-centeredness by creating independence from bodily desires, but this can reinforce emotional self-centeredness. Arayos prohibitions address the emotional dimension where people relate to others as extensions of their own will.
How do we determine which mitzvos override Shabbos restrictions through gezeirah shavah (textual analogy)? The shiur analyzes the Talmudic methodology of comparing lulav, omer, and shtei halechem, focusing on when analogies require mufneh (textual exclusivity) versus gillui milsa b'alma (general principles revealed through examples). The Ran's question about determining relative stringencies reveals fundamental principles of Talmudic reasoning.
Why do Rav Levi bar Chama and Rava argue whether shofar blowing is forbidden on Shabbos? The shiur identifies three distinct aspects of shofar: prayer (Rashi), preparation for Yom HaDin (Ramban), and Yovel freedom proclamation (Tosafos). Only the Yovel aspect constitutes potential melacha since it accomplishes concrete change, while prayer and judgment preparation remain permissible as 'chochma v'einah malacha.'
Why do some mitzvos override Shabbos restrictions while others don't? The shiur develops a fundamental distinction between two types of dechiya: mitzvos required by the holy day itself (like Lulav on Yom Tov) versus mitzvos whose inherent importance overrides Shabbos (like milah). This chakira resolves apparent contradictions in Shabbos 131b about which mitzvos are "more stringent."
Why does milah override Shabbos based on pikuach nefesh when circumcision itself is the mitzvah, not just preparation? The shiur develops the Rambam's revolutionary approach that a father performs milah as the child's guardian, doing what the child would be obligated to do as an adult to avoid kareis. This preventive understanding explains how eighth-day milah functions as pikuach nefesh.
How can the Mishna's restrictions on flickering Shabbos candles apply to Chanukah lights, which serve entirely different purposes? Rashi's interpretation reveals two separate mitzvos: lighting the menorah and maintaining the flame for publicity. This framework explains the machlokes Amoraim about poor-quality wicks and creates complex applications for Erev Shabbos lighting.
How can the Amoraim derive Chanukah lighting restrictions from the Mishna's rules about Shabbos candles when their purposes differ completely? The shiur analyzes Shabbos 21b through Rashi's interpretation of 'kavash zakukla,' developing two possible understandings of when the Chanukah mitzvah is fulfilled. This distinction has major practical implications for Friday night lighting scenarios.
Why does the Rambam rule that milking a goat into food on Shabbos is patur aval assur when the Gemara seems to permit it? The shiur develops a detailed chakira into the food status of an animal midoraisa versus miderabbanan, showing that even an eis omed l'achilah is muktze miderabbanan, creating an issur derabanan of mefarek. The Rambam reads the Gemara's leniency as applying only b'makom tzaar baalei chaim.
Why can Chanukah's mahadrin require spending 100% more when hiddur mitzvah is usually limited to a third? The shiur distinguishes between cosmetic beautification and adding meaningful dimensions to a mitzvah. Chanukah's additional candles aren't mere decoration but expand pirsumei nisa itself, which explains why one can make brachos on extra candles even after fulfilling the basic obligation.
Why can hidur mitzvah by Chanukah cost far more than the usual one-third limit that applies to other mitzvos? The shiur distinguishes between two types of hidur mitzvah: aesthetic beautification (limited by shlish) and adding substantive dimensions to the mitzvah itself. Multiple Chanukah candles don't just beautify but enhance pirsumei nisa by publicizing how many people were saved.
How can Chanukah allow unlimited spending on multiple candles when hiddur mitzvah is capped at one-third extra cost? The shiur distinguishes between mere aesthetic beautification (limited to shlish) and adding substantive dimensions to a mitzvah. Additional Chanukah candles enhance pirsumei nisa by showing how many were saved, creating meaningful depth rather than superficial decoration.
Why does Rashi require "lo nichlei" (actively not wanting the outcome) for psik reisha in one Gemara but only "lo ichpat lei" (indifference) in another? The shiur distinguishes two types of psik reisha: when performing two separate actions versus one action with two potential purposes, each requiring different standards.
What makes Chanukah a holiday - the miracle of the oil or the eight-day dedication? Rashi sees Chanukah as commemorating the nes through Hallel and prayers, not a true Yom Tov. The Rambam treats it as an actual eight-day Yom Tov established for the Menorah's dedication, with candle lighting as a separate mitzvah entirely.
Is Chanukah primarily about commemorating the oil miracle, or is it a genuine Yom Tov period? Rashi sees it as focused on hallel and hodaah for the nes, while the Rambam treats it as yamei simcha v'hallel with real Yom Tov sanctity. The Rambam's approach suggests we commemorate the original eight-day Temple dedication itself, not just the miracle.
What does 'kavshah zakuk lah' (if it goes out, relight it) mean for Chanukah candle obligations? Rashi holds you've fulfilled hadlakas haner even if candles die out early, while the Rambam sees extinguishing as retroactively invalidating the entire mitzvah. This machlokes reshapes which oils are merely discouraged versus completely pasul.
Why does the Gemara ban poor-quality wicks for Chanukah with 'kaf zeh zakuk lah' - if it goes out, relight it? The shiur contrasts Rashi's view that hadlakas ner and pirsumei nisa are separate obligations versus the Rambam's position that candles going out invalidate the entire mitzvah retroactively.
Is Chanukah a real Yom Tov or just designated days for commemorating the miracle? Rashi sees it purely as persumei nisa - time for hallel and hoda'ah to recall the oil's miracle. The Rambam identifies two separate dinim: an actual Yom Tov celebrating the Menorah's eight-day dedication, plus a distinct mitzvah of lighting to publicize the miracle.
Why does the Gemara forbid using poor-quality wicks for Chanukah lights even on weekdays, not just Shabbos? The shiur distinguishes between weekday restrictions (l'chatchila preference) and Shabbos prohibitions (ma'akev due to flame-adjustment concerns). This analysis reveals that hadlakah fulfills the mitzvah immediately, while sustained burning is a separate requirement affecting hiddur candles differently.
Why does the Gemara prohibit poor wicks for Chanukah lights even during weekdays, then add a separate reason for Shabbos? The analysis distinguishes between the basic mitzvah candle and hiddur candles, showing that inferior wicks might be permitted for additional lights. This reveals deeper principles about whether extinguished lights void the original mitzvah or create a new obligation to relight.
Must Chanukah candles burn for a specific duration, or does the mitzvah end at the moment of lighting? The shiur presents a novel reading of the Rambam that the oil requirement refers only to having enough for proper lighting, not actual burning time. This resolves why extinguished candles need not be relit while explaining the Rambam's restriction on using leftover oil.
Does the Chanukah lighting requirement focus on how long candles burn or on proper timing of hadlakah itself? The shiur argues that the Rambam requires sufficient oil not for extended burning time, but to ensure valid lighting during the proper window from shkiah until people leave the streets.
Why does the 'mehadrin min hamehadrin' level of Chanukah lighting sometimes require fewer candles than the regular 'mehadrin' level? The shiur distinguishes between commemorating the military victory (lighting for each household member) versus the oil miracle (adding candles nightly). This reflects the concept of 'chavivut hanes' - the oil miracle was precious because it demonstrated God's love rather than practical necessity.
Why did God perform the Chanukah oil miracle when Temple service could have continued with impure oil? The shiur develops that this 'unnecessary' miracle demonstrates chavivus hanes - God's pure love expressed through doing what He didn't need to do. This explains why only Chanukah has a blessing for onlookers and why mehadrin min ha-mehadrin focuses on proclaiming this preciousness.
Is lighting Chanukah candles a personal obligation or a household one? The shiur develops the fundamental machlokes between Rashi (personal obligation - each person must light) and the Rambam (household obligation - each house requires lighting). This dispute determines crucial practical questions like whether travelers, hotel guests, or wedding attendees can light where they are.
Is ner Chanukah an obligation on each person or on each household? The shiur contrasts Rashi's view (personal obligation following the individual wherever he goes) with the Rambam's approach (household obligation tied to the house itself). This disagreement affects practical questions about lighting away from home and whether multiple family members need separate menorahs.
What distinguishes basic ner Chanukah from mehadrin - beautification or additional mitzvah dimensions? Rashi holds mehadrin adds commemoration of the military victory to the oil miracle, explaining why we can make berachos on extra candles and exceed normal hiddur limits. The Rambam views it as transforming a household obligation into individual adult obligations.
Why can we make brachos on additional Chanukah candles when hiddur mitzvah normally allows no berachah after completing the basic mitzvah? The shiur develops a fundamental machlokes between Rashi and Rambam: Rashi sees mehadrin as adding new mitzvah dimensions (commemorating both the oil miracle and military victory), while Rambam treats it as beautifying one house-based obligation.
Must one relight all Chanukah candles that go out, or only the basic mitzvah candle? The shiur analyzes Rashi's principle that poor oils can't be used because 'perhaps one will be negligent and not relight.' Since negligence only applies to obligations, this suggests mehadrin candles have different standards than the core mitzvah light.
Must one relight Chanukah candles that go out, and does this apply to all candles or just the basic mitzvah? Rashi's analysis suggests the obligation to relight applies only to the essential ner ish u'beiso, not to additional mehadrin candles. This distinction explains why one becomes a "poshea" for neglecting the core mitzvah but bears no such responsibility for mehadrin enhancements.
Why do we make blessings on Chanukah candles but not on separating demai? The shiur develops the Rambam's distinction between divrei sofer (rabbinic applications of Torah principles) and pure takanos. Only observances rooted in Torah concepts through Sages' interpretation warrant blessings, explaining why Chanukah's gratitude and miracle-recognition elements get berachos.
Why do we make a blessing on Chanukah lighting but not on separating demai, when both are rabbinic obligations? The Rambam's unique approach distinguishes between pure rabbinic legislation and 'divrei soferim' - rabbinic interpretations with Torah foundations like hakaras hatov. Only the latter category requires blessings.
Does the Mishna's 'ein madlikin' mean these wicks and oils are forbidden for Chanukah, or just that one doesn't fulfill the mitzvah properly? The shiur develops a chiddush that the prohibition depends on whether the light has an inherent tendency to fail versus being extinguished by external factors. This distinction reframes when one bears responsibility for maintaining Chanukah lights and when a bracha may be recited.
Why does the Mishna forbid certain wicks and oils for both Shabbos and Chanukah lighting using identical language when the underlying reasons differ? The shiur develops a chakira distinguishing between absolute issur (Shabbos) versus suboptimal mitzvah performance (Chanukah). This framework resolves why Rav Huna's concern about 'kofa zakugla' applies differently in each context.
Why does the Gemara distinguish between weekday and Shabbos regarding inferior oils for Chanukah lighting? The shiur develops two readings: Rashi sees it as a practical concern about relighting flickering flames, while the Rambam views poor-quality oil as fundamentally disqualifying the ner Chanukah itself. This machloket reveals whether the mitzvah requires continuous burning or is fulfilled instantaneously upon lighting.
Why does the Gemara in Shabbos debate whether 'pasul shemanim' can be used for Chanukah on weekdays versus Shabbos? The shiur develops a fundamental chakira between whether the mitzvah is hadlaka (the act of lighting) or maintaining the flame for thirty minutes. This distinction explains the Rambam's approach that focuses on flame quality rather than duration concerns.
How can we understand the three levels of Chanukah lighting when the differences aren't clearly visible to observers? The shiur develops the machloket between Rashi and Rambam about whether the basic obligation is on the family unit or the dwelling itself. This distinction explains different customs and resolves why mahadrin involves such dramatic increases compared to typical hidur mitzvah.
What is the nature of mehadrin and mehadrin min hamehadrin in Chanukah lighting according to Shabbos 21a? The shiur analyzes the fundamental machlokes between Rashi (mitzvah on family members) and the Rambam (mitzvah on the household), showing how each approach leads to different practical outcomes for enhanced observance levels.
Why does the opening Mishna describe carrying violations as 'two that are four' instead of simply listing four cases? The shiur develops the yesod that Torah violations require both akirah and hanachah by the same person, while the additional Rabbinic cases involve split actions. This principle explains Rashi's cryptic language about 'lechatchilah' and 'im asa patur' in defining when incomplete carrying actions create liability.
Why does the Torah need two separate verses to teach that hotza'ah on Shabbos is prohibited - one for a poor person and one for a wealthy person? Tosafot explains that hotza'ah is a melacha g'ruah, meaning the cases have different structural requirements that prevent deriving one from the other. The poor person's case lacks hanacha since he remains in the public domain, while the wealthy person's case requires all three components.
Why is hotzah called 'malacha geruah' and why are separate pesukim needed for oni and osher? Two approaches emerge: hotzah remains a din of domain change but limited in scope, or it's fundamentally about accomplishing one's intention rather than changing domains. This machloket reshapes how we understand the essence of Shabbos prohibitions.
Why doesn't the din of tov b'dvar mitzvah exempt one from a korban when carrying out to give tzedakah on Shabbos? The shiur develops a novel reading of the Tosafos Yom Tov that the exemption only applies when there's a concrete maaseh hamitzvah commanded by Torah. In tzedakah, the mitzvah may be that the poor person receives, not the specific act of giving.
Why does the Rambam seem to contradict the Gemara about whether hotza'ah needs a pasuk? The shiur reveals the Rambam recognizes two distinct melachos: hotza'ah (changing an object's location) and hava'ah (the act of carrying). This distinction explains different requirements for akira/hanachah and resolves cases like eating while walking between domains.
Why does the Rambam classify both types of zorek (throwing) — between domains and within reshus harabim — as subcategories of hotzaah rather than maavor arba amos? The shiur demonstrates that both involve makom changes, sharing hotzaah's essential spatial-transfer characteristic. This classification affects practical requirements like hanachah al da'as for Shabbos liability.
Why does the Gemara say that if Jews had kept the first Shabbos properly, no nation would ever dominate them? Unlike individual mitzvos, Shabbos creates unity when observed collectively, transforming separate individuals into an indivisible spiritual entity. This communal observance generates a tangible atmosphere of kedusha that makes the Jewish people impenetrable to forces like Amalek.
Why does the opening Mishna of Shabbos use 'oni' and 'baal bayis' rather than simply 'inside person' and 'outside person'? The shiur develops the Rav's approach that this language highlights the tension of mitzvah haba'ah ba'aveirah when giving tzedakah on Shabbos. Following the Tosafot Yom Tov's logic, giving tzedakah may involve no maaseh mitzvah at all — the giver merely facilitates the poor person's benefit.
When two people transfer objects between domains on Shabbos, how do we determine who bears liability? The shiur analyzes a machlokes between Rashi, Tosfos, and the Rosh about passive assistance. The Rosh's chiddush distinguishes cases where the recipient could have acted independently, creating a spectrum of involvement rather than binary permitted/forbidden categories.
When two people share a Shabbos melacha - one lifting, another placing down - has either person fully violated? The Rambam's unusual organization in Hilchos Shabbos reveals a chiddush that in many such cases, no complete melacha occurs at all. This reframes both the liability and the lifnei iver implications when enabling another's partial violation.
Why does the Mishna count only certain hotsaah violations as melachos while excluding equally prohibited acts on Shabbos? The shiur develops Rashi's distinction between complete melachos versus mere issurim, showing that partial acts like akira without hanachah achieve melacha status only when ikar hamigzar applies - preventing completion of the full forbidden work.
Why does Rabbi Yosi express eating three Shabbos meals as a wish when it seems straightforward? Shabbos eating requires savoring and genuine taste rather than the functional, rushed consumption of weekday meals. The communal aspect ('chelki me'ochlei') is crucial because company forces focus outside oneself, enabling appreciation of food's qualities rather than mere satiation.
When two people share the labor of hotza'ah on Shabbos, who bears Torah-level liability? The shiur develops Tosafos's approach that true shutafut requires mutual intent and deliberate coordination. Without prior agreement to divide the work, only whoever performs the actual transfer violates d'Oraisa law.
When two people collaborate on one melacha, why isn't each person liable for their part of the action? The shiur distinguishes between liability for performing forbidden work versus liability for causing chilul Shabbos itself. Only one person can bear responsibility for the result of desecrating Shabbos, parallel to kofer payments where only one payment covers one victim.
When two people perform an action together on Shabbos, are both liable or only one? The shiur distinguishes two separate Gemara frameworks: liability based on creating a result (only one liable) versus liability for performing melacha itself (both liable). This chakira resolves the machlokes between Tosafos and Rambam and explains parallel cases in damages law.
When does the melacha of carrying on Shabbos actually begin, and what constitutes proper akira (lifting)? The shiur analyzes Rashi's position that akira requires specific intent to transport outside, not mere displacement. This creates a crucial distinction between placing objects in someone's hand versus on their body across different domains.
Why does the Gemara prohibit asking a rabbi questions outside his current area of study? The shiur shows that Rashi's explanation - 'ein libo makhin' (his mind isn't focused there) - reveals two distinct concerns: preserving the rabbi's concentration for proper explanation, and showing basic respect for his learning time.
Why did Hashem threaten the Jews with Mount Sinai when they had already declared 'na'aseh v'nishma'? The Baal HaTurim's reading reveals that 'nishma' means 'it will be understood' - they committed to doing mitzvos confident that understanding would follow. The coercion wasn't for acceptance but for maintaining enthusiasm in observance.
Why does Rashi hold that placing an object in someone's hand doesn't constitute proper hanochah on Shabbos? The shiur analyzes the principle that hanochah requires giving an object a proper 'place' - actual placement on the ground, not on a person's body. This distinction explains why certain scenarios lack the hanochah component needed for Shabbos liability.
If someone inadvertently begins removing an object on Shabbos but remembers mid-action, may they complete the removal? Tosafos argues that once the ma'aseh began, completion is forbidden even to prevent a Torah violation. The analysis reveals when lesser transgressions to prevent greater ones apply only before the forbidden action starts.
What is the nature of the obligation 'lo lahem tavodu' - not to free Canaanite slaves? The Ramban sees this as one unified halacha of caring for the slave's welfare, while the Rambam divides it into two separate obligations: working the slave for the master's benefit and not abandoning him for the slave's protection. This fundamental disagreement explains why freeing a chatzi eved v'chatzi ben chorin involves different halachic considerations.
When may one violate a rabbinic prohibition to prevent another's transgression? Tosfos on Shabbos 4a distinguishes between cases where the person has already acted versus where no transgression occurred yet. The analysis suggests that lifnei iver is violated only when the person actually transgresses, not merely when the opportunity is provided.
Why does the Rambam permit freeing a slave for any mitzvah when the Gemara seems to limit this to communal mitzvos? The shiur analyzes a fundamental machloket about whether lo yaamtem tavodu creates one prohibition or two, and shows how this chakira resolves the apparent contradiction between the Rambam and other Rishonim.
When bread gets stuck in an oven on Shabbos, may one remove it before baking completes? The shiur resolves contradictory rulings by distinguishing two separate halachos: violating 'lo sa'aseh kol melacha' occurs immediately when performing the action, while actual 'chilul Shabbos' only happens when the melacha completes.
When someone starts a time-extended transgression like cooking on Shabbos, is the initial warning considered valid hasra or uncertain hasra safek since they might stop before completion? Tosafot distinguishes between quick actions (where punishment follows immediately based on chazakah) and extended actions (where ongoing opportunities to stop create genuine uncertainty about final completion).
When exactly does one violate Shabbos by placing bread in an oven - immediately upon placement or only when the bread cooks? The shiur analyzes a fundamental machloket between Tosafos and Chachmei Lunel about whether 'lo sa'aseh melacha' prohibits the action leading to work or only the completed result itself. This chakira has major implications for removing items from ovens and distinguishing between intentional versus unintentional violations.
Why is the poor person liable for hotza'ah when catching charity if proper hanacha requires a four-by-four space? The shiur analyzes the principle of klutah k'mishun chadamya - that catching equals placing - and explores whether this satisfies spatial requirements or only applies when objects cross domains.
When does kluta k'mishun chadami (placement is like removal) apply to objects held in one's hand? The shiur resolves an apparent contradiction in Tosafos by distinguishing based on intent: when someone wants to move the object elsewhere, their control prevents true 'placement,' but when they intend to place it down locally, yado basar gufo limits the principle across different domains.
How can an object moving through air be considered "trapped" according to the principle of kluta kemishun chadamia? The shiur develops a chiddush based on gravitational forces: when thrown between domains, an object becomes trapped by the gravitational pull of the domain below, creating a connection without requiring physical placement. This resolves the machlokes between Rashi and Rabbeinu Chananel and explains why objects in hand aren't subject to this principle.
Why does the Gemara debate whether a person's hand counts as a significant four-by-four space when it's obviously more important than a pillar? The shiur develops the Rambam's distinction between domain change (which doesn't need four-by-four) and proper placement (which does). This creates a fundamental difference between carrying and throwing regarding where objects can halachically land.
Why is a thrower liable when someone catches his object while standing still, but exempt when the catcher moves to intercept it? The shiur develops the principle that true hanachah requires active placement, not merely stopping someone else's force. Moving to catch demonstrates passive interference rather than the deliberate act of placing down required for Shabbos liability.
If someone throws an object and either they or another person catches it, why is there no liability for carrying on Shabbos? The shiur contrasts Rashi's view that catching merely stops someone else's koach without creating hanachah, with Rabbeinu Hananel's chiddush that hanachah can occur 'on the person' when there's savid machshavta (intended purpose).
Why does the Gemara permit reading a sefer that extends across Shabbos domains in some cases but not others? The shiur distinguishes between simple issur d'rabbanan and melacha d'rabbanan, showing that gezeiros only apply when carrying involves full akirah and hanachah. The analysis reveals how kavod hasefer creates additional leniencies to prevent bizayon of Torah scrolls.
Can picking up a floating nut constitute proper akirah if it was never 'placed' on the ground to begin with? Rashi holds that floating objects lack proper hanachah, so removing them cannot create liability. The Rambam distinguishes between regular carrying (requiring ground contact) and throwing cases (where flight itself validates the akirah).
Where exactly should Chanukah candles be lit - in one's courtyard, in the public domain, or at the specific entrance? The shiur analyzes the fundamental machlokes between Rashi, Tosafos, and the Rambam to reveal a deeper chakira: is Chanukah lighting a personal obligation (chiyuv gavra) to publicize the miracle, or a house-based obligation (din bayis) like mezuzah that sanctifies the dwelling itself?
Where exactly should one light the Chanukah menorah - in the courtyard, by the doorway, or in the public domain? The shiur contrasts three fundamental approaches: Rashi's contextual reading based on recognizable ownership, Tosafot's emphasis on maximum public visibility, and the Rambam's house-sanctification model that treats Chanukah lighting like mezuzah rather than as a personal mitzvah.
Is Chanukah lighting a personal obligation or a household obligation? Rashi views it as chiyuv gavra - once you fulfill your personal duty, you cannot make the blessing for one who merely sees candles. The Rambam treats it as chiyuv bayis, where the house needs proper lighting regardless of who performs it.
Is Chanukah lighting a personal obligation or a household one? The machlokes between Rashi and the Rambam on when one can make a bracha as a "ro'eh" reflects deeper disagreement about Chanukah's essential nature. Their dispute extends to whether "Al Hanisim" belongs to Chanukah's core takanah or simply to general prayer obligations.
What exactly is the Gemara in Shabbos 21b asking when it says 'Mai Chanukah'? Rashi holds the question concerns why Chanukah appears in Megillas Taanis, establishing Hallel and Hoda'ah but not candle lighting. The Rambam reads it as establishing three unified mitzvos including hadlakas nerot, which affects whether women's special obligation extends beyond lighting to all Chanukah observances.
What exactly did Chazal establish when they instituted Chanukah? Rashi holds that lighting candles is separate from the core holiday obligations of Hallel and Al HaNissim, while the Rambam sees all three as one unified takana. This machlokes affects everything from women's obligations to whether candle-lighting fulfills the Torah concept of pirsum nisa.
Why do we make a blessing on seeing Chanukah lights when we don't make blessings on seeing other mitzvah objects? The shiur analyzes the Gemara's insight that Chanukah involved eight separate daily miracles, not one miracle observed for eight days. This transforms re'iyah from passive observation into an integral part of publicizing each night's specific miracle.
Why does Shabbos 22b discuss the one who sees Chanukah candles before the one who lights them, reversing logical order? The shiur suggests this sequence reflects whether the miracle was witnessed continuously over eight days or occurred as eight separate daily events. This distinction affects whether "she'asah nisim" is an independent blessing or tied to the lighting obligation.
Why do Chanukah candles uniquely require a blessing for one who merely sees them, unlike other mitzvos? The shiur develops a chakira whether she'asa nisim is fundamentally a blessing on lighting or on seeing, resolving the machlokes between Rashi and Rambam about when the ro'eh blessing applies.
Why is there a separate blessing for merely seeing Chanukah candles when no other mitzvah requires this? Tosfos explains that since the madlik already makes multiple blessings, there's precedent for the ro'eh to share one. The shiur develops this into a fundamental chakira about whether she'asah nisim is a blessing on lighting or seeing.
Why does the Gemara answer 'Mai Chanukah?' by mentioning Hallel and thanksgiving but not candle lighting? The Rambam resolves this by reading 'hodaah' as referring to the lighting itself - making Chanukah candles fundamentally an act of thanksgiving through publicizing the miracle. This explains why we say 'HaNeiros Halalu' even when lighting indoors.
Why aren't women obligated in Hallel on Chanukah if they're obligated in lighting based on 'af heim hayu b'oso hanes'? The Rambam identifies two distinct Chanukah miracles: the military victory (Hashem's war through the Kohanim) and the Temple rededication with lasting oil. Women participated in the rededication like the original Mishkan, obligating them in ner Chanukah, but not in Hallel commemorating the divine military victory.
Why does Al HaNissim describe the Chanukah victory as 'righteous defeating wicked' rather than simply Jews defeating Greeks? Chanukah commemorates two distinct miracles: Hashem's military victory fought through the Chashmonaim (His 'private army' of Levites), and the oil miracle during Temple rededication involving all Jews. This distinction explains why women are obligated in lighting (Temple rededication) but not Hallel (divine military victory).
Why must one light Chanukah candles on both sides of their home to avoid suspicion, while someone passing a synagogue during prayers isn't suspected of skipping davening? Persumei nisa creates an actual communal obligation - one owes the miracle's celebration to their neighbors, not just themselves. This transforms Chanukah from personal observance into a debt to create shalom and connection within the broader community.
Why does chashad apply to Chanukah lighting but not to missing tefillah? The shiur reframes pirsumei nisa as a bein adam lachavero obligation - we light to enhance others' Chanukah experience. This explains why people legitimately expect our participation and why the Rambam requires spending beyond one's means.
Why does the Gemara prohibit lighting one Chanukah candle from another? The machloket between Rav and Shmuel centers on whether this stems from bizui mitzvah or asur l'hishtameish l'orah. The shiur shows how this distinction affects practical applications like using a shammash and whether the prohibition applies differently when lighting within the same menorah versus between different ones.
May one light a Chanukah candle from another Chanukah candle? The Gemara in Shabbos 22a prohibits lighting 'ner laner' but permits 'mishragah leshragah,' raising questions about when using one mitzvah object for another constitutes bizui mitzvah versus proper hiddur.
Why does the Gemara forbid using Chanukah light while also prohibiting bizuy mitzvah? The shiur distinguishes between the primary ner Chanukah (which is strictly asur l'hishtameish la'or) and additional candles lit for hiddur mitzvah. This explains how the Rambam can rule that all Chanukah candles are forbidden for use yet still discuss degrading the mitzvah.
How can Chanukah lights be both asur b'hana'ah and subject to bizuy mitzvah concerns? The shiur resolves this apparent contradiction by distinguishing between the primary Chanukah light (which is asur b'hana'ah) and additional hiddur lights (which fall under bizuy mitzvah). This reading of the Rambam's precise language explains seemingly conflicting halachic positions.
Why is arranging marriages, hiring teachers, and organizing charity permitted on Shabbos—even though mundane speech is forbidden? The Gemara in Masechta Shabbos brings ten examples to prove that these activities aren't merely overriding Shabbos restrictions—they are themselves Shabbos conversations. The shiur develops the fundamental insight that shalom (harmony) is the essence of Shabbos, and any discussion promoting communal unity, family peace, or care for others is a fulfillment of Shabbos, not a compromise.
Why does the Torah mention "today" three times to teach the obligation of three Shabbos meals? The shiur explains that eating on Shabbos isn't just about consumption—it's about connecting to the day itself. Each meal corresponds to a stage in the marriage process: Friday night is erusin (betrothal), Shabbos day is chuppah, and shalosh seudos is yichud (intimate union).
Why must circumcision implements be carried openly on Shabbos rather than concealed with witnesses? The Gemara's analysis reveals that chibub mitzvah, not merely avoiding suspicion, drives this requirement. The shiur explores how chashad specifically applies to carrying since it's a frequently violated melacha.
Do preparations for milah override Shabbos prohibitions, and if not, why does the Rambam discuss making a knife on Shabbos? The shiur develops a chakira between whether milah itself overrides Shabbos versus the imperative that no child remain uncircumcised. This distinction explains the machlokes between Mechaber and Rama about multiple mohalim participating on Shabbos.
What distinguishes between different types of machshirei milah that override Shabbos? The Rashba's ruling reveals two categories: carrying implements is chelek hamitzvah (part of the mitzvah itself), while making implements is merely necessary preparation. This explains why one should make a knife before Shabbos rather than carry it on Shabbos for a bris.
Why does the Gemara say Jews didn't accept tefillin with mesirus nefesh, illustrated through Elisha ba'al Kenafayim's story? Rashi holds Elisha showed mesirus nefesh by wearing tefillin publicly but correctly removed them when fear compromised his guf naki. Tosafos argues the real test was whether he'd affirm tefillin's protective power when caught—which he failed to do.
Why must circumcision implements be carried openly on Shabbos rather than hidden? The requirement stems from chibuv mitzvah - demonstrating love for the commandment by performing it proudly on Shabbos itself. This transforms what could be seen as a burden into the very justification for overriding Shabbos.
How can machshirei mitzvah override Shabbos when the underlying mitzvos themselves are not docheh Shabbos? Tosafos distinguishes between pure preparation and cases where one actually fulfills the mitzvah while preparing, then raises a fundamental kasha about mitzvah b'aveirah that challenges the entire framework of learning machshirei mitzvah from milah.
Why can machshirim for milah be derived to override Shabbos, but not for tzitzis? Tosfos reveals that mitzvah bo b'averah only applies when the transgression outweighs the mitzvah. Since milah itself overrides Shabbos, any preparatory violations remain valid machshirim, unlike tzitzis where Shabbos violations would negate the entire mitzvah.
Why doesn't tov b'divar mitzvah apply to making tzitzis on Shabbos? The shiur develops a fundamental distinction between mitzvos that enhance the day itself (shofar, lulav) versus those that enhance objects (tzitzis, mezuzah). Only day-enhancing mitzvos can override Shabbos because they actually define and elevate that very day rather than desecrating it.
Why doesn't tzitzis override Shabbos like lulav, sukkah, matzah, and shofar do? The shiur develops the principle of 'havi b'yado l'hafkir' - since one can remove the garment or declare it ownerless to avoid the mitzvah entirely, tzitzis lacks the compelling obligation needed to override Shabbos. This distinguishes it from mitzvos like Korban Pesach where exempting oneself would constitute nullifying an unavoidable obligation.
Why isn't tzitzis deoraisa on Shabbos according to the Chachamim, given that it seems like a personal obligation? The Vilna Gaon's reading reveals a dual structure: tzitzis involves both chovas gavra (personal obligation to wear) and chovas cheftza (daily obligation to fix the garment). This dual nature explains the halachic distinctions in brachos and Shabbos applications.
Why must we set the table properly even for a minimal Shabbos meal of just a k'zayis? The Gemara reveals that presentation itself is part of the din of seudah. The shiur explores whether this obligation applies Friday, Friday night, or both, examining a fundamental disagreement between Rashi and the Rambam.
Why does the Rambam rule leniently on safek berachos if berachos are d'oraisa obligations? The shiur argues that the Torah's bracha requirement isn't mechanical recitation but showing gratitude and respect to Hashem. In cases of safek, refraining from another bracha demonstrates proper reverence by avoiding bracha l'vatala rather than committing ingratitude.
Why do the same wicks prohibited for Shabbos candles also apply to Chanukah candles, when Shabbos candles are lit for personal benefit while Chanukah candles are not? The shiur develops the possibility that 'ein madlikin' indicates preference rather than outright prohibition, making the parallel between contexts clearer than the standard reading suggests.
Must Chanukah candles burn for thirty minutes if lit during windy conditions? The shiur develops a machlokes Rishonim on whether the mitzvah is creating light (requiring stable flames) or commemorating the Temple menorah (where only proper lighting matters). The Rambam's approach resolves that the half-hour requirement serves pirsumei nisa, not the core obligation.
Why does one who merely sees Chanukah lights recite a bracha, and why must someone with two doorways light at both? The shiur contrasts Greek competitive philosophy (society serves the few) with Jewish mutual commitment (each person's growth completes others). Chanukah's lighting laws specifically counter Greek individualism by structuring the mitzvah to reinforce our obligation for each other's spiritual success.
Is Chanukah lighting an individual mitzvah or a household obligation? The machlokes between Tosafot and the Rambam over mehadrin min hamehadrin reflects this fundamental chakira. The Rambam's household model explains why mehadrin expresses gratitude for each soul saved from the Greeks through one unified lighting.
Why does Tosafos say mehadrin min hamehadrin reverts to basic lighting while the Rambam builds it upon mehadrin? The shiur develops that Tosafos views Chanukah lighting as individual obligations that create practical confusion when combined, while the Rambam treats it as a household obligation with dual commemorations - souls saved in war and the oil miracle.
Is Chanukah lighting a personal obligation or a household obligation like mezuzah? The shiur develops Rashi's approach that mehadrin represents a unique type of hiddur mitzvah - not just beautifying the candles but expanding the mitzvah itself by acknowledging more people saved in the miracle. This dimensional enhancement can be added even after basic fulfillment, unlike conventional hiddur mitzvah.
Is Chanukah lighting a personal obligation or a house-based obligation like mezuzah? The machlokes between Rashi and the Rambam on 'ner ish ubeito' creates different understandings of mehadrin - the Rambam sees hiddur mitzvah (beautification) while Rashi defines it as substantively chasing after mitzvos.
Does kavah zukak lo mean you must relight extinguished Chanukah candles as a separate obligation, or that the original lighting was invalid? Rashi holds relighting is a second mitzvah, making questionable wicks permissible on Friday since there's no Shabbos relighting obligation. Tosafos argues extinguishing invalidates the original mitzvah entirely.
What does 'kavah zacha lo' mean when Chanukah candles go out - was the original lighting valid or meaningless? Rashi holds the first lighting fulfilled the mitzvah but creates a new relighting obligation, while Tosafot argues flickering candles invalidate the entire mitzvah. This machlokes explains why Shabbos has different concerns than weekdays for candle lighting.
Why does the Gemara prohibit certain oils for Chanukah lighting based on whether you must relight if they go out? The shiur uses the Rambam's distinction between hadlakah (instantaneous lighting like the Temple) and pirsumei nisa (publicizing the miracle) as two separate mitzvos. This dual framework resolves the apparent contradictions about oil requirements and Erev Shabbos timing.
If Chanukah candles extinguish early, must one relight them? The shiur resolves this machlokes by distinguishing two separate mitzvos: hadlakah (replicating the Temple menorah) and pirsumei nisa (publicizing the miracle). The kindling obligation is fulfilled immediately upon lighting, while the publicity requirement governs duration and placement.
Why does Chanukah uniquely center on Hallel, while the seemingly greater victory of Purim does not? The shiur develops the principle that Chanukah represents pure divine will—God saved the Jews not because they merited it through teshuvah (like Purim), but from unreasoned love. Our spontaneous Hallel reciprocates this divine grace with equally unreasoned joy.
