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Why does milah override Shabbos (שבת) based on pikuach nefesh when circumcision itself is the mitzvah (מצוה), not just preparation? The shiur develops the Rambam (רמב"ם)'s revolutionary approach that a father performs milah as the child's guardian, doing what the child would be obligated to do as an adult to avoid kareis. This preventive understanding explains how eighth-day milah functions as pikuach nefesh.
This shiur provides a comprehensive analysis of the Gemara (גמרא)'s principle that milah (circumcision) overrides Shabbos (שבת) restrictions based on pikuach nefesh (life-saving necessity). Rabbi Zweig begins by examining the Tosafot Yom Kippur's question regarding the apparent contradiction between milah being the mitzvah (מצוה) itself versus pikuach nefesh being merely a preparatory requirement (hechsher mitzvah). The discussion centers on understanding why the Gemara uses a kal v'chomer (logical inference) to derive that pikuach nefesh overrides Shabbos from the fact that milah overrides Shabbos. The shiur explores Rashi (רש"י)'s position that milah overrides Shabbos because it involves kareis (divine excision), making it essentially pikuach nefesh. This leads to examining the fundamental nature of the mitzvah obligations: the father's obligation, Beis Din's obligation, and the individual's eventual obligation. Rabbi Zweig presents a revolutionary understanding of the Rambam (רמב"ם)'s position in Hilchos Milah, arguing that the Rambam views the father's obligation not as a separate eighth-day commandment, but as doing for the child what the child would be obligated to do as an adult.
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Shabbos 132a
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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.
