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Why does matzah require heseibah while maror does not, and does this obligation apply today when reclining isn't normal? The shiur distinguishes between two separate dinim: heseibah as part of demonstrating freedom during sipur yetzias Mitzrayim, and heseibah as an intrinsic requirement for eating matzah itself. Even when contemporary derech cheirut doesn't require reclining, relaxed eating remains me'akev for the mitzvah (מצוה) of achilas matzah.
This shiur examines the Gemara (גמרא)'s ruling that matzah requires heseibah while maror does not, and addresses fundamental questions about the nature of this obligation. The analysis begins with the Gemara's discussion of whether a servant needs heseibah, which leads to the Rosh's proof that heseibah is me'akev (indispensable) based on the principle that if one is not careful about it, he doesn't fulfill his obligation properly. The shiur explores a significant machlokes between the Rambam (רמב"ם) and other Rishonim regarding whether heseibah is me'akev. While the Rosh and others clearly state that without heseibah one doesn't fulfill the mitzvah (מצוה), the Rambam's language is more ambiguous, potentially suggesting it's only recommended (meshubach) rather than required.
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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.
Pesachim 108a
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