Shabbos 53 – שבת נג

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Today’s Daf Yomi Question:

The Gemara questions why it would be assur to provide remedy to an animal, since it involves monetary loss (see Rashi).  Why are we surprised about a gezeira being applied in despite of a resulting hefsed; something which seems to be commonplace elsewhere?

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3 thoughts on “Shabbos 53 – שבת נג

  1. The Gemara got the idea from the Heter to call your animal from out of the Techum. That would show us that we aren’t Gozer Gezeros on the animal’s Melachos.

    Keep in mind that the animals’s Melachos are a step away. In general you have the Issur of Mechamer by making your animal work. However, on the specific Melachos that the animal is doing it is not as if it became Mechuyav in Mitzvos. This is similar to Mitzvos Derabanan, that are based on Lo Sassur, but aren’t De’oraisa on their own right.

    Th only question left is, how can we compare you putting on medicine to the animal walking in to the Techum? For this we must say that although the reason for the Issur of putting medicine is so that you won’t prepare it by grinding, the form of the Issur is not to take medicine. Hence, it is just like the Techum. The animal is the one that is getting medicated — by the person — just as the animal will be re-entering the Techum — through the command of the person.

  2. How can a guy not realize that his wifes hand wasn’t cut off till he died?

    And why is a persons parnassa so difficult that it changed masei bareishis?

    • Indeed it is kind of hard to relate to people of living on such a high sphere…as we find by Avraham Avinu who didn’t notice the beauty of Sara either.

      One explanation is: Sustenance/Parnassah is based on a system which reflects a person’s deeds (see Mishna end of Kidushin) and providing a person with abundance (greater than his merits) involves a change of the natural order and system already in place. Thus it is easier to perform a miracle – which is beyond the realm of nature and doesn’t need to abide by the laws of nature – than to actually change nature itself. Similarly regarding creation of wheat for tzaddikim (see Rashi); which involves redirecting nature itself (the system of food provision) rather than bypassing it.

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