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Why does Tosfos ask whether ein mesakaven should be chayav in chabura like mesasek? The shiur analyzes Tosfos' complex question about unintentional actions and proposes that chabura requires some tikkun even according to Rabbi Shimon, making intention more relevant than in pure kilkul cases.
The shiur presents a detailed analysis of a challenging Tosfos in Kesubos 5b-6a regarding the halachic status of ein mesakaven (unintentional action) versus mesasek (mistaken action) in the context of chabura (making a wound). The primary difficulty addressed is understanding Tosfos' question about why ein mesakaven shouldn't be chayav in chabura, given that mesasek is chayav according to the conclusion that follows Rabbi Shimon's position that davar she'eino miskaven is mutar. Rabbi Zweig explains that Tosfos appears to know that ein mesakaven is generally patur throughout kol haTorah kulah, making the question seemingly obvious. The analysis explores whether Tosfos is suggesting that in certain aspects, ein mesakaven might actually be worse than mesasek. In mesasek, a person believes they are doing something completely permissible, while in ein mesakaven, there is at least awareness of the possibility of performing a prohibited action.
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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 5b-6a
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