This episode lays out the fundamental chakirah in the sugya of עשה דוחה לא תעשה: when an aseh overrides a lav, what is the precise geder of that override?One model understands the mechanism as דחויה—the lav remains a full-fledged prohibition, but the aseh possesses greater halachic force and therefore pushes it aside (dacheihu) at the moment of conflict. The issur exists, but it is overridden due to the priority of kiyum aseh over shev v’al ta’aseh of the lav.The second model views the system as הותרה—that the lav simply does not apply (lo chal klal) in any situation where the Torah demands fulfillment of the competing aseh. According to this understanding, the Torah never spoke its lo sa’aseh in the context of a mitzvas aseh; the prohibition is absent rather than suppressed.This chakirah produces major nafka minos:• Whether we say aseh docheh lo sa’aseh even באפשר לקיים שניהם, if it is technically possible to satisfy both without conflict.• Whether one may lechatchilah create a situation that will require aseh docheh, or whether doing so improperly forces a dichuyah.• Whether, in cases of lav + aseh standing against an aseh (where the override cannot operate), the lav is still considered chal for malkus, or whether it is treated as nitcheh and therefore exempt from punishment.This section thus defines the underlying conceptual infrastructure of the rule: is aseh docheh lo sa’aseh an act of halachic force, where the mitzvah actively overrides, or an act of halachic definition, where the lav never attains status in that setting to begin with?

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