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Why doesn't tzitzis override Shabbos (שבת) like lulav, sukkah, matzah, and shofar do? The shiur develops the principle of 'havi b'yado l'hafkir' - since one can remove the garment or declare it ownerless to avoid the mitzvah (מצוה) entirely, tzitzis lacks the compelling obligation needed to override Shabbos. This distinguishes it from mitzvos like Korban Pesach (פסח) where exempting oneself would constitute nullifying an unavoidable obligation.
This shiur presents a detailed analysis of Talmudic principles regarding which mitzvos override Shabbos (שבת) restrictions. Rabbi Zweig examines the Gemara (גמרא)'s teaching that four mitzvos (lulav, sukkah, matzah, and shofar) override Shabbos according to Rabbi Elazar, while tzitzis does not. The core question revolves around why tzitzis, despite being a time-bound mitzvah (מצוה), doesn't override Shabbos. Tosafot raises a fundamental question: since the Gemara already knew that tzitzis cannot be fulfilled the next day (like the other four mitzvos), what is the actual distinction being made? The answer focuses on the concept of 'mitzvah hayom' - a mitzvah that is intrinsically tied to each specific day versus one that serves the day's requirements.
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Shabbos 130a-b
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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.
