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What's the difference between removing orlah status and fulfilling the mitzvah (מצוה) of brit milah? The shiur analyzes Shabbos (שבת) 134a to develop a fundamental distinction between these two aspects of circumcision. This chakira explains the machlokes about nolad mahul and whether hatafat dam brit addresses the physical orlah, the covenant obligation, or both.
This shiur provides a comprehensive analysis of Gemara (גמרא) Shabbos (שבת) 134a, focusing on the complex laws surrounding circumcision on Shabbos for questionable cases. Rabbi Zweig begins by examining the case of a safek ben zayin (seven-month baby) versus ben ches (eight-month baby). According to Chazal, a seven-month baby is considered viable (bar kayama) and we violate Shabbos for his circumcision, while an eight-month baby is not viable and considered "like a stone" - even muktzah on Shabbos. When there's uncertainty about the baby's term, we don't violate Shabbos due to the principle of safek d'oraysa l'chumra. The shiur explores the fascinating halachic distinction between being an orlah (uncircumcised person) and having the mitzvah (מצוה) of milah (circumcision). Rabbi Zweig suggests these may be two separate concepts - one can potentially have orlah status removed while still requiring the covenant aspect of brit milah, or vice versa. This analysis becomes crucial when examining nolad mahul (one born circumcised).
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Shabbos 134a
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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.
