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Why is hotzah called 'malacha geruah' and why are separate pesukim needed for oni and osher? Two approaches emerge: hotzah remains a din of domain change but limited in scope, or it's fundamentally about accomplishing one's intention rather than changing domains. This machloket reshapes how we understand the essence of Shabbos (שבת) prohibitions.
This shiur provides an intensive analysis of fundamental disagreements between different Tosafot regarding the nature of malacha hotzah (carrying out on Shabbos (שבת)). The central question revolves around why hotzah is classified as a 'malacha geruah' (deficient or incomplete labor) and what this classification means. The shiur begins by examining Tosafot's question about why 'oni' (poor person) and 'osher' (rich person) are treated as two separate cases requiring two pesukim when they appear to be doing the same action. Tosafot in our sugya argues that the proof of malacha geruah comes from needing two pesukim, while Tosafot in Shevuot maintains that one pasuk is sufficient evidence.
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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.
