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How can the Gemara (גמרא) require nullifying chametz found during bedika when the Rambam (רמב"ם) rules that chametz yidua cannot be nullified? The Rambam distinguishes between fulfilling tashbisu and avoiding bal yeira/bal yimatzei - bitul prevents the prohibitions even without fulfilling the destruction obligation. This reframes the entire sugya as preventing violations rather than fulfilling the mitzvah (מצוה) of destroying chametz.
This advanced shiur delves deeply into the Rambam (רמב"ם)'s intricate understanding of bitul chametz and its relationship to the biblical prohibitions of bal yeira and bal yimatzei. Rabbi Zweig begins by examining the Rambam's position in Hilchos Chametz uMatzah that chametz yidua (known chametz) cannot be nullified and must be destroyed, while chametz ein yidua (unknown chametz) can be nullified. This creates a fundamental difficulty with the Gemara (גמרא)'s statement that when one finds chametz during bedika, one should nullify it - how can one nullify chametz yidua? The shiur explores the Kesef Mishneh's interpretation and the broader question of when the mitzvah (מצוה) of tashbisu (destroying chametz) applies. Rabbi Zweig suggests that according to the Rambam, there may be a distinction between fulfilling tashbisu and avoiding the prohibitions of bal yeira/bal yimatzei - bitul might not fulfill tashbisu on chametz yidua but could still prevent violation of bal yeira/bal yimatzei.
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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 6b-7a
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