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Why can medicine be applied directly to wounds on Shabbos (שבת) but not on bandages first? The shiur develops the principle that sechitah (squeezing) concerns override medical permissions when pressure might extract medicinal substances. Additionally, only definitive circumcision obligations override Shabbos, excluding doubtful cases like births during bein hashmashos.
This Gemara (גמרא) shiur on Shabbos (שבת) 134b explores two primary areas of Shabbos law. The first section examines the application of medicine on wounds during Shabbos. Rabbi Zweig explains the dispute between Rav and Shmuel: according to Rav, one may apply medicine directly onto a wound on Shabbos, while according to Shmuel, one may only place medicine near the wound and let it roll onto the affected area. However, both authorities agree that one cannot place medicine on a bandage and then apply the bandage to the wound, not due to medicine restrictions, but because of the prohibition of sechitah (squeezing). The Gemara distinguishes between different scenarios - applying medicine-soaked bandages versus applying medicine to already-placed sterile bandages - with the concern that pressure might cause squeezing of the medicinal substance. Rabbi Zweig clarifies the concept of kelachar yad (unusual manner) in relation to squeezing, explaining that this refers to how the squeezing is performed, not how the material became saturated. The shiur explores why certain applications are permitted while others are forbidden, based on whether the action resembles normal non-medical behavior that healthy people would perform.
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Shabbos 134b
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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.
