No community start suggestion yet.
When a child is born during bein hashemashot, uncertainty about which day constitutes the eighth day can push a bris to the ninth, tenth, or even twelfth day to avoid performing it improperly on Shabbos (שבת). The shiur analyzes Shabbos 137a-b's technical requirements for proper milah and the timing of blessings, showing how safek in halacha (הלכה) creates stringencies that prioritize correct observance over convenience.
This shiur provides an extensive analysis of the laws surrounding bris milah as discussed in Masechta Shabbos (שבת) 137a-b. The lecture begins by examining complex scenarios where a bris must be postponed beyond the eighth day due to various calendar complications. Rabbi Zweig explains that when a child is born during bein hashemashot (twilight), there is uncertainty whether the birth occurred on that day or the next, creating a safek (doubt) about when the eighth day falls. This uncertainty leads to situations where the bris may need to be delayed to the ninth, tenth, or even twelfth day to avoid performing it on Shabbos or Yom Tov when it would not be considered a proper eighth-day milah. The Mishna discusses specific scenarios: when a child is born on Friday during bein hashemashot and Shabbos follows, the bris must be delayed to Sunday (the tenth day) rather than risk performing a non-eighth-day milah on Shabbos. Even more complex is when two days of Yom Tov follow, such as with Rosh Hashanah, potentially pushing the bris to the twelfth day. The shiur explores the distinction between Rosh Hashanah (considered one long day) and other two-day holidays observed outside Israel.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Gemara
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
How can Shabbos observance atone for the idolatry of Enosh's generation? The Rambam's reading shows that generation sought God through physical intermediaries rather than direct connection. Proper Shabbos observance creates authentic divine experience that naturally displaces attraction to spiritual substitutes - like tasting real coffee exposes ersatz as meaningless.
Why does halacha forbid entering dangerous places if everything happens by Divine decree? The shiur examines the debate between Rashi and Tosfos on traveling at night, developing a fundamental distinction: Rashi holds one must avoid even deserved punishments that Hashem delays through mercy, while Tosfos holds the prohibition addresses self-inflicted harm through free will. This framework reveals how people rationalize self-destructive behavior as "hashgacha."
Why does the Gemara praise hospitality to scholars as a unique mitzvah rather than ordinary hachnasas orchim? The shiur distinguishes two mitzvahs: hachnasas orchim (providing for those in need) and connecting to talmidei chachamim (cleaving to God through scholars). Yisro's meal for the Jewish leaders wasn't charity—it was his way of bonding with those transformed by Torah, teaching that learning must fundamentally change who we are.
Shabbos 137a-b
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
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.
