No community start suggestion yet.
Why does Tosafot call squeezing a rag "psik reisha lo nichle" if the person doesn't want the liquid? The shiur develops a fundamental yesod: one action with two results can be called ein mechaven when you intend the action but not the melacha accomplishment. This differs from melacha she'ain tzrich l'gufa where you intend the melacha but for the wrong purpose.
The shiur analyzes a complex Tosafot on Kesubos 6a regarding the issur of squeezing a rag on Shabbos (שבת). Rabbeinu Tam argues it cannot be assur because of libun (cleaning) since we don't make gezeiros on beshar mashkin (meat and liquids), and it cannot be mefarek (squeezing) because it's holech l'ibud (going to waste). However, Tosafot calls this a case of psik reisha lo nichle (inevitable unintended consequence). Rav Kivager challenges Tosafot's position with two fundamental questions: First, if the person doesn't want the liquid that comes out, how can this be called psik reisha at all? Psik reisha means you're doing the melacha but don't want it - but if you don't want the liquid, you haven't done the melacha of mefarek at all. Second, psik reisha lo nichle cannot be better than melacha she'ain tzrich l'gufa, and according to Rabbi Yehuda (whom Rav apparently follows), melacha she'ain tzrich l'gufa is chayav.
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 6a
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!
