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Why isn't tzitzis deoraisa on Shabbos (שבת) according to the Chachamim, given that it seems like a personal obligation? The Vilna Gaon's reading reveals a dual structure: tzitzis involves both chovas gavra (personal obligation to wear) and chovas cheftza (daily obligation to fix the garment). This dual nature explains the halachic distinctions in brachos and Shabbos applications.
Rabbi Zweig begins by examining the Gemara (גמרא)'s discussion of why one cannot wear mashir tzitzis on Shabbos (שבת) according to Rabbi Eliezer, focusing on whether tzitzis is deoraisa on Shabbos. The Gemara explains that according to Abaye, the reason is "ein kavua is man" - it's not a fixed obligation on the person. Rashi (רש"י) explains this applies only if tzitzis is chovas man (obligation on the garment), but if it's chovas gavra (personal obligation), then korion v'yon is man and it should be deoraisa. The central question arises: according to the Chachamim who hold tzitzis is not chovas man, why isn't it deoraisa on Shabbos? The Gemara states it's because "ein kavua is man," but the Vilna Gaon offers a different explanation, suggesting one can be mafkir (renounce ownership) of the garment.
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Shabbos 130a-b
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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.
