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Does 'asur lehenos baolam belo bracha' constitute one prohibition or two separate issurim? The shiur argues there are two distinct prohibitions: bracha rishona prevents using an object without permission, while bracha achrona rectifies having derived benefit without acknowledgment. This chakira explains why safek bracha achrona should be lechumra but safek bracha rishona could be lekula.
This shiur provides a detailed analysis of the Gemara (גמרא) in Berachos 35a, focusing on the fundamental question of whether the principle 'asur lehenos baolam belo bracha' (it is forbidden to derive benefit from this world without a blessing) constitutes one prohibition or two separate issurim. The shiur begins by examining Rav Ki Vager's position in Siman 11 Aleph, which maintains that according to the Reish, there is a sefek brachos issue - since it's also 'asur lehenos baolam az avoy bracha,' one cannot eat without a bracha and is therefore required to make one. The analysis then turns to the Gemara's presentation of what appears to be two distinct prohibitions: one relating to deriving benefit without acknowledging it (which would be rectified by bracha achrona), and another relating to using an object for benefit without permission (which requires bracha rishona). This leads to an examination of the Gemara's discussion of 'maita kantei' - what one should do after having already eaten without a bracha.
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Berachos 35a
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Should one learn Torah full-time trusting in Divine providence, or combine learning with work? The shiur distinguishes between Rabbi Shimon ben Yochai's approach of complete separation from worldly concerns versus Rabbi Shmuel's view that proper work itself becomes part of Torah. The key insight: true emunah means learning without demanding sustenance from either Hashem or community, unlike having a 'contract' expecting payment for learning.
