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How can machshirei mitzvah (מצוה) override Shabbos (שבת) when the underlying mitzvos themselves are not docheh Shabbos? Tosafos (תוספות) distinguishes between pure preparation and cases where one actually fulfills the mitzvah while preparing, then raises a fundamental kasha about mitzvah b'aveirah that challenges the entire framework of learning machshirei mitzvah from milah.
This shiur continues from the previous week with a different approach to understanding a fundamental question in the sugya of machshirei mitzvah (מצוה) (mitzvah preparations). The core issue centers on how we can learn from milah (circumcision) that preparations for other mitzvos should override Shabbos (שבת) when those mitzvos themselves are not docheh Shabbos (do not override Shabbos). The Maharsha raises a seemingly insurmountable question: How can we learn from the Gemara (גמרא) on 132a that machshirei mitzvah should be docheh Shabbos when the underlying mitzvos (like tzitzis and mezuzah) are themselves not docheh Shabbos? This appears to violate basic logical principles - if the mitzvah itself cannot override Shabbos, how can its mere preparation do so?
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Shabbos 130a-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.
