לע"נ הרה"צ ר' יחזקאל אליהו בן הרה"צ ר' יהושע זצ"ל
We all know that a regular עשה is דוחה a לא תעשה but not a לא תעשה שיש בו כרת. What about an עשה שיש בו כרת? Is that דוחה a לא תעשה שיש בו כרת??
The Gaon, Ha-Admor Mi-djikov, Rov Chaim Meyer Horowitz Shlita [the Rov of my community in Givat Ze'ev] brings a BRILLIANT, knock your socks off, proof:
The Riva [in Tosfos Chullin 141] says that although an עשה is not דוחה a לא תעשה ועשה but it is דוחה the לא תעשה [while the עשה stays in place].
The Rambam in Peirush Hamishanyos [Shabbos 19/5] writes that מילה שלא בזמנה is not דוחה שבת ויו"ט because מילה is an עשה and שבת ויו"ט are a עשה ולא תעשה. and our rule is that an עשה is not דוחה a לא תעשה ועשה.
Now according to the Riva it merges that if someone performs a מילה שלא בזמנה on Shabbos בשוגג, then while he did an aveirah, he would not bring a חטאת because the לא תעשה was נדחה by the עשה and thus no חטאת.
Now the bomb falls: There is an EXPLICIT GEMARA that in such an instance a chatas IS brought [see Shabbos 137 that if he accidentally circumcised a baby on Shabbos then he is only patur because he was טועה בדבר מצוה but otherwise he would be חייב חטאת].
What do we do now???
We HAVE to say that since that לא תעשה of Shabbos is יש בו כרת, even the Riva agrees that the עשה is not דוחה the לא תעשה and he thus has to bring a chatas. From here is a SHTARK RA-AYA that an עשה שיש בו כרת is NOT דוחה a לא תעשה שיש בו כרת.
If you want more on this question WONDER OF WONDERS - click here.
