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What happens when brit milah is performed on the wrong day on Shabbos (שבת)? The shiur analyzes when 'tov b'mitzvah (מצוה)' exempts from korban obligations, distinguishing between actually accomplishing a mitzvah versus merely being involved in mitzvah performance. The key principle: religious motivation behind the error matters more than the technical violation.
This shiur analyzes Masechta Shabbos (שבת) 137a, focusing on cases where brit milah is performed on the wrong day on Shabbos and the resulting korban obligations. The Gemara (גמרא) discusses two primary scenarios: when a child who should be circumcised on Sunday (7th day) is instead circumcised on Shabbos, and when a child who should be circumcised on Friday (9th day) is circumcised on Shabbos (8th day). Rabbi Zweig explores whether such actions constitute constructive or destructive melachos, referencing the dispute between Rabbi Yehuda (who holds destructive acts are patur) and Rabbi Shimon (who holds they are chayav). The shiur examines practical applications through the Rama's position that early circumcision requires no additional action versus the Maharshal's requirement for hatafat dam brit. A key focus is the principle of 'tov b'mitzvah (מצוה)' - when religious fervor or confusion while attempting to perform a mitzvah exempts one from korban obligations. The Gemara distinguishes between cases where a mitzvah is actually accomplished versus where one is merely involved in mitzvah performance. Rabbi Zweig analyzes whether accomplishing something constructive (even if not the intended mitzvah) or actually receiving sechar mitzvah determines the exemption. The concept of 'tirda d'mitzvah' (pressure/anxiety of mitzvah) is explored as different from ordinary confusion because it stems from religious motivation rather than mere carelessness. The shiur concludes by examining three possible interpretations of when one is exempt: when actually receiving mitzvah reward, when accomplishing something beneficial even without reward, or when the action would be required if not for the prohibition.
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Shabbos 137a
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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.
