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Why do we eat a meal after Shabbos (שבת) ends when hosting guests involves diminishing meals over time? The shiur explores the concept of melaveh malkah through a Talmudic story about wasteful eating practices. The deeper question emerges: what does Shabbos itself gain from our post-Shabbos meal, parallel to how oneg Shabbos benefits the day itself.
This shiur begins with a detailed halachic counseling session about shidduchim (matchmaking), emphasizing the importance of taking time in dating decisions and looking for emotional intelligence rather than just academic achievement in a potential spouse. Rabbi Zweig warns against creating artificial momentum through intensive dating and stresses the value of finding someone who truly understands people and children. The Gemara (גמרא) study focuses on a passage about Rav Avu, who would slaughter an entire calf just to eat its kidney (kulyaisa) for his post-Shabbos (שבת) meal (melaveh malkah). When his son Avimi questioned this wasteful practice, suggesting they save the kidney from the Shabbos meal instead, a lion came and ate the animal they had set aside - apparently a divine message against this approach.
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Discussion of Rav Avu and melaveh malkah
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When an animal damages crops, the Torah prescribes a unique payment formula based on multiplying the damaged area by sixty. Does this formula redefine the actual loss, or does it merely create a payment mechanism that still acknowledges the full damage sustained? The Gemara explores whether someone who ate in doubt should pay the higher-quality amount, examining how the principle of motzi me-chaveiro alav haraya applies when payments fall within the range of actual loss.
What makes testimony valid when different witnesses testify to different parts of the same event? The Gemara debates whether the principle of "davar v'lo chatzi davar" (complete testimony, not partial) disqualifies witnesses who testify separately to theft and slaughter. Rashi's approach reveals that the issue is not merely combining elements, but whether each witness's statement is independently meaningful.
Why is a ganav who sells a stolen animal on Shabbos exempt from the fourfold/fivefold payment? The shiur analyzes whether this exemption stems from kam lei b'derabbah or from the absence of a valid mechira. The Rashba's principle that matana resembles mechira when it is "nishtarish b'chet" is explored, along with the Rambam's position on hekdesh and the distinction between giving to bedek habayis versus mizbe'ach.
When a ganav shechts a stolen animal l'avodah zarah, why isn't he patur from payment since it's already isur hana'ah? The shiur explores the fundamental machloket Rashi-Tosafot on whether the isur derives from the act of shechita or from the din shechita itself. The Gemara's application of davar garem be'mamon ke'mamon domi extends the analysis to when borrowed animals become niskal.
