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Why does the Gemara (גמרא) permit mitzitzah on Shabbos (שבת) only for sakana, not as part of milah? The shiur develops a distinction between essential mitzvah (מצוה) components that override Shabbos and subsidiary procedures that require life-threatening danger. This resolves the contradiction with later authorities who consider mitzitzah part of the mitzvah.
This shiur examines a complex Gemara (גמרא) in Masechta Sanhedrin, daf yud beis (12b), focusing on the question of mitzitzah - the sucking of blood after circumcision - and whether it can be performed on Shabbos (שבת). The central issue is understanding the Gemara's apparent proof that mitzitzah can only be done on Shabbos because of sakana (danger), not because it's a mitzvah (מצוה). The Gemara brings a proof from a Mishna stating that circumcision and all its related procedures (including mitzitzah) are performed on Shabbos. Rabbi Zweig points out a fundamental difficulty: if mitzitzah were truly part of the mitzvah of milah, then it should be permitted on Shabbos just like the circumcision itself. Yet the Gemara seems to conclude that the only justification for performing mitzitzah on Shabbos is to prevent danger, implying it's not actually a mitzvah component.
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Masechta Sanhedrin 12b
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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.
