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Why does the Gemara (גמרא) say one Shabbos (שבת) 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 (ה׳) requires moving beyond spiritual curiosity to authentic internalization.
This shiur analyzes a challenging Gemara (גמרא) from Masechta Shabbos (שבת) that states if the Jewish people would observe two Shabboses properly, they would immediately be redeemed and brought to the Beis Hamikdash, while observing just one Shabbos would protect them from Amalek. The core question addressed is why two Shabboses are required for the ultimate redemption while one suffices for protection from enemies. The answer emerges through an analysis of human psychology found in Gemara Kiddushin regarding the stages of moral decline. The Gemara describes how a person's attitude changes with repetition - first he feels conflicted ('lo hirgish'), then becomes comfortable with wrongdoing ('lo basa li yado'). Rashi (רש"י) explains this progression: after doing something wrong twice, 'nahalo k'heter' - it becomes permissible to him. The principle works both for negative and positive actions.
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Masechta Shabbos, Gemara Kiddushin 20a
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If Bnei Yisrael already said "na'aseh v'nishma," why did Hashem still need to hold Mount Sinai over them as a threat? Tosafos explains that hearing the dibrot caused their souls to depart their bodies, making them fear total spirituality would cost them physical existence. The coercion addressed this specific concern, not lack of desire for Torah itself.
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
