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What does mitoch sheutar habur letzorach mean on Yom Tov? The shiur explores whether Yom Tov melachos are inherently permitted (like the Ramban (רמב"ן)) or prohibited with a heter of ochel nefesh. This fundamental chakira reshapes how we understand the entire framework of Yom Tov observance.
This shiur analyzes Kesubos 7a's discussion of the mitoch principle on Yom Tov, examining the fundamental nature of melacha on Yom Tov. Rabbi Zweig presents multiple approaches from Rishonim regarding whether Yom Tov melachos are inherently permitted or prohibited with specific heterim. The shiur begins with the Gemara (גמרא)'s statement about mitoch sheutar habur letzorach (since slaughter is permitted for need, it's also permitted not for need), raising questions about the Rambam (רמב"ם)'s position. The Rambam holds that habur (slaughter) is only permitted as a tolada of shechita, but this creates difficulties with the mitoch principle since the Rambam generally doesn't accept mitoch for habur.
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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.
Kesubos 7a
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