No community start suggestion yet.
Why can machshirim for milah be derived to override Shabbos (שבת), but not for tzitzis? Tosfos reveals that mitzvah (מצוה) bo b'averah only applies when the transgression outweighs the mitzvah. Since milah itself overrides Shabbos, any preparatory violations remain valid machshirim, unlike tzitzis where Shabbos violations would negate the entire mitzvah.
This advanced Gemara (גמרא) shiur delves deep into a complex Tosfos on Shabbos (שבת) 130a-b, analyzing when preparatory acts (machshirim) for mitzvos override Shabbos prohibitions. Rabbi Zweig begins by examining Tosfos's fundamental question: why didn't the Gemara ask about shtei halechem (two loaves) when questioning the derivation of tzitzis from milah? The answer reveals a sophisticated understanding of mitzvah (מצוה) bo b'averah (a mitzvah that comes through transgression). The core principle emerges: mitzvah bo b'averah only applies when the transgression is more significant than the mitzvah. When milah is performed, even if preparatory violations of Shabbos occurred, it cannot become mitzvah bo b'averah because milah overrides Shabbos (milah docheh Shabbos). Therefore, any Shabbos violation in service of milah remains a valid machshir, though it may be prohibited without explicit Torah (תורה) permission.
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!
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 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.
Shabbos 130a-b
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!
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.