A free account is required to play audio and download files.
No community start suggestion yet.
If someone inadvertently begins removing an object on Shabbos (שבת) but remembers mid-action, may they complete the removal? Tosafos (תוספות) argues that once the ma'aseh began, completion is forbidden even to prevent a Torah (תורה) violation. The analysis reveals when lesser transgressions to prevent greater ones apply only before the forbidden action starts.
This shiur provides a detailed examination of Gemara (גמרא) Shabbos (שבת) 4a, focusing on a complex halachic question: if someone begins to take out an object on Shabbos b'shogeg (inadvertently) but then remembers it's Shabbos midway through the action, may they complete the removal or must they stop? The Gemara presents the case where someone puts an object in their mouth and then remembers it's Shabbos - are they permitted to take it out to avoid transgressing, or must they leave it there? Rabbi Zweig explores the fundamental kasha (difficulty) raised by Tosafos (תוספות): if the person remembers it's Shabbos, why would there be any reason to allow them to take it out? The remembering itself should eliminate the need for any dispensation. The shiur examines whether this creates a contradiction between doing a meizid action (intentional removal) to prevent a shogeg violation.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Shabbos 4a
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Gemara
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
How can Shabbos observance atone for the idolatry of Enosh's generation? The Rambam's reading shows that generation sought God through physical intermediaries rather than direct connection. Proper Shabbos observance creates authentic divine experience that naturally displaces attraction to spiritual substitutes - like tasting real coffee exposes ersatz as meaningless.
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.
Why does the Gemara pray to be 'among those who eat three meals on Shabbos' rather than simply to fulfill the mitzvah? The shiur develops that Shabbos eating means 'tasting the day itself' - mindful appreciation that connects us to Shabbos's spiritual quality. This requires discipline and community support, with three meals corresponding to distinct phases of Shabbos time.
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.