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How can metzitzah during milah be permitted on Shabbos (שבת) if it involves drawing blood from the body? The Gemara (גמרא) resolves this through pikuach nefesh principles while exploring whether blood is considered attached to flesh (chibur) or merely flowing through (mukaf), affecting which melacha applies.
This shiur examines Masechta Shabbos (שבת) 133b-134a, covering several interconnected topics related to medical procedures and food preparation on Shabbos. The Gemara (גמרא) begins with folk medicine remedies mentioned by the rabbis, including tree sap from willow bark and various treatments that must be prepared before Shabbos. The discussion establishes fundamental principles about when modifications (shinui) are required versus when activities can be performed normally, particularly distinguishing between emergency situations that arise suddenly versus those that could have been anticipated. A significant portion focuses on the preparation of wine and oil mixtures as medicine. The Gemara permits grinding spices on Yom Tov because they are considered food items, and wine and oil can be used on Shabbos. However, the creation of emulsions (permanent mixtures) versus suspensions (temporary mixtures) becomes crucial - the Gemara forbids creating permanent emulsions but permits pouring liquids together without stirring. This distinction involves the melacha of 'torek' - creating permanent changes to substances.
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Shabbos 133b-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.
