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Why does the Rav Sadigora use the word "misa" when describing eid zomem, and what does "le'docro" mean? The shiur develops a fundamental distinction: dinei nefashos requires witnesses you can actually punish (nefesh be'nefesh), while dinei mamonos only requires the ability to prove they're plotting. This resolves Tosfos's famous question about why malkos can serve as a fulfillment of ka'asher zamam.
The shiur opens with an analysis of the Rav Sadigora's piyyutim (liturgical poems), particularly examining why one poem on the Aseres Hadibros mentions "misa" (death) in connection with eid zomem, while another poem omits this term. Rabbi Zweig also questions the unusual phrase "le'docro" in describing how the witness intended to kill. The discussion centers on a fundamental machloques regarding eidim she'eino yachol lahazim (witnesses whom you cannot render zomemim). The Shach strongly rejects certain poskim who claim that dinei mamonos doesn't require eidim she'ata yachol lahazim, bringing multiple proofs including the Gemara (גמרא) in Bava Kamma, explicit statements in the Rambam (רמב"ם)'s Hilchos Malveh v'Loveh, and other sources that clearly require this standard even for monetary cases.
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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.
Makkos 2a
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