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When does the melacha of carrying on Shabbos (שבת) actually begin, and what constitutes proper akira (lifting)? The shiur analyzes Rashi (רש"י)'s position that akira requires specific intent to transport outside, not mere displacement. This creates a crucial distinction between placing objects in someone's hand versus on their body across different domains.
This shiur provides a comprehensive examination of the Talmudic principle 'akira gufo k'akira chefetz' (lifting with one's body is like lifting an object) found in Masechet Shabbos (שבת) 3a. Rabbi Zweig begins by analyzing a fundamental question in the laws of hotza'ah (carrying on Shabbos): when does the melacha actually begin, and what constitutes a proper akira (lifting)? The discussion centers on Rashi (רש"י)'s interpretation versus Tosafot's understanding of several key concepts. According to Rashi, an akira only occurs when one lifts an object with the specific intent that it should go outside (amanas l'hotzi). This differs from mere tiltu b'alma (simple displacement), where one moves an object without intent to transport it elsewhere. Rashi's position is that yado lo nayach agav karka (one's hand is not considered resting on the ground) when the hand is in a different domain from the body, which affects whether a proper akira has occurred.
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Shabbos 3a
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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.
