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Why does the Rambam (רמב"ם) seem to contradict the Gemara (גמרא) 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.
Rabbi Zweig delivers a deep analysis of the Rambam (רמב"ם)'s understanding of the melacha of hotza'ah on Shabbos (שבת), revealing a fundamental chiddush that transforms our understanding of this prohibition. The shiur begins by examining Tosafot's position that hotza'ah is a melacha gerurah, requiring specific pesukim for different cases, but Rabbi Zweig identifies a fundamental problem with the Rambam's approach that seems to contradict the Gemara (גמרא). The core insight emerges from analyzing the Rambam's seemingly contradictory statements in Hilchot Shabbos. In one place, the Rambam states that we don't need a pasuk for hotza'ah since it's known from Torah (תורה) shebe'al peh, yet he acknowledges that the Torah does provide one. This appears to contradict the Gemara's statement of 'heich ekseva' - how is it written? Rabbi Zweig resolves this by proposing that the Rambam recognizes two distinct types of hotza'ah.
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Shabbos 2a
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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.
