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Why does davar sheyeish lo matirin (something that will become permitted later) not become nullified in a mixture today? The shiur analyzes the fundamental dispute between Rashi (רש"י) and the Ran regarding whether bittul berov is a law of probability or actual transformation of issur into heter. This yesod produces multiple nafka minas in cases involving min beshe'aino mino, sfeik sfeika, and combinations of davar sheyeish lo matirin with davar she'ein lo matirin.
This shiur presents a comprehensive analysis of Beitzah 3b, focusing on the concept of davar sheyeish lo matirin (something that has the potential to become permitted) and why such items do not become nullified through bittul berov (nullification by majority). Rabbi Zweig explores the fundamental machlokes between Rashi (רש"י) and the Ran regarding the underlying basis of bittul berov itself. The shiur begins with Rashi's approach, which explains that davar sheyeish lo matirin is not batel because one should not rely on probability when certainty is available. Rashi's language "al tochlenu b'issur, tochlenu b'heter" (don't eat it with prohibition, eat it with permission) suggests that bittul berov is fundamentally a heter based on probability. Since tomorrow the issur will be completely mutar without any reliance on probability, there is no reason to eat it today through the inferior heter of bittul berov. This parallels the halacha (הלכה) of efshar levarer (when possible to clarify), where one must investigate rather than rely on a rov.
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Beitzah 3b
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