No community start suggestion yet.
Why isn't psik reisha d'lo nichle considered ein hamachaven rather than melacha she'ain tzrich legufa? The shiur analyzes Rav Kivagar's complex kashe that questions this fundamental distinction. Different Rishonim disagree whether mafis morsah is melacha she'ain tzrich legufa or ein hamachaven, revealing deep conceptual differences.
The shiur opens with an analysis of a complex passage in Tosafot dealing with psik reisha d'lo nichle (unintended inevitable consequence where one doesn't want the result). Rabbi Zweig examines Rav Kivagar's fundamental kashe: why should psik reisha d'lo nichle be classified as melacha she'ain tzrich legufa (work not needed for its own sake) when it seems more like ein hamachaven (lacking intention)? The Kesef Mishneh's approach is presented, distinguishing between psik reisha and melacha she'ain tzrich legufa based on intention levels. By psik reisha, one has no intention for the melacha at all - it just happens b'heichrech (inevitably). By melacha she'ain tzrich legufa, one intends the action but not its purpose as defined in the Mishkan. This creates a hierarchy where melacha she'ain tzrich legufa involves more kavanah than psik reisha.
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.
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.
Kesubos 6a
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!
