No community start suggestion yet.
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 (הלכה)'s practical scope.
This shiur presents an in-depth analysis of Tosafot on Shabbos (שבת) 3a regarding the prohibition of lifnei iver lo titen michshol (placing a stumbling block before the blind). The core discussion centers on a fundamental machloket between Tosafot and other Rishonim, particularly the Mordechai, about the nature of lifnei iver. Tosafot maintains that lifnei iver applies even when the person could obtain the forbidden item elsewhere (yesh lo behemah acheret), arguing this constitutes an issur d'rabbanan. In contrast, the Mordechai and other Rishonim hold that if someone can acquire the item independently, there is no prohibition of lifnei iver at all.
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.
Up Next 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 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.
Shabbos 3a
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!
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.
