Transcript

Shabbos 1.9-2.1 · Time4Mishna

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Test until parak base Mishnah Aleph we learned in the previous Mishnah that according to this Shamai, one may not give his clothes to a non Jew to wash for him or his animal hides to somebody to turn into leather for him unless there's enough time for the non Jew to do so before Shabbos comes in. Because just like you can't do a malacha on Shabbos, you cannot ask a non Jew to do it for you. And according to the shama, this even applies if you give it to him before Shabbos comes in. However, as long as you give it to the nonju before Shabbos, even if he'll do it on Shabbos itself, that's okay. Now the halacha follows this hillel, just like in most cases.
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However, Omar said we had the custom in the household of my father that they would give their white clothes to a non Jewish washer, shaloy shalom kodan la shabas, at least three days before Shabbos. Because since white clothes are much harder to wash, it would often be a three day process for one's white clothes to be washed. And therefore following this shammai's opinion, they made sure to give it to the non Jew with enough time for him to do it before Shabbos. But again, this was a stringency on themselves because the actual halach is like this hillel that you could even give it to the non Jewish washer a couple of minutes before Shabbos comes in. Now earlier on in this per, we had a machliqs between beshama and beishillel concerning what is known as Shavisas Kim, not allowing one's possessions to be doing malacha on Shabbos. So as we saw, according to BEI Shammai, this is a requirement. Whereas according to BEI Hillel, as long as you are not doing the action yourself, the malacha yourself, your possessions can be doing it. We're going to see now in the second half of this Mishnah a case where even Bhamai agree the one's possessions can be doing a sort of malacha. And the reason for this is because were you to do the malacha yourself, it wouldn't even be forbidden mida. The whole malacha is only forbidden mid rabanan. And even according to misas Kim only applies to malachas which are forbidden mid orisa. So the misha says, agree that one can load an olive press with beams and you can also load circular beams, circular planks of wood onto a Wine press. And although it is forbidden on Shabbos to squeeze oil or wine out of grapes and olives, it's only forbidden with Araisa to do the first stage. The first stage is when they would crash or trample on the olives or grapes, and most of the oil or the juice would come out at that stage, not all of it. So after that, it would put heavy pieces of wood on top of the olives or grapes so that the rest of the oil or wine or grape juice would come out of it. But that part is only forbidden, m', Jabbanan, since, firstly, most of the oil has already been squeezed out, and secondly, because even if you wouldn't put this beam on top of the olives or the grapes, all of the oil would eventually come out by itself. This is just speeding up the process. But that is not something which is forbidden midair Isa and therefore even Be' Shammai agree that Shavis has khelim is not required over here. Mr. Yud, after seeing in the previous Mishnah a case where even BEI Shammaya agree with Beish Hillel that one can allow his possessions to be doing malacha on Shabbos, we're now going to see a case where Base Hill will agree the Base Shammai, then it will be forbidden, Says the missionary, in certain buts are botzarovitsa, one cannot roast meat, onions or eggs or any other foods on Friday before Shabbos comes in, unless there's enough time before Shabbos will come in for them to be roasted whilst it is still daytime. And this doesn't mean it has to be fully ready, but it means it has to be at the earliest stage of edibility, which is a third cooked. And this is known as Kamal Benderusoy, which literally means, like the food of Benderussoy. And it's called this because Benderussoy was a very famous bandit who was constantly on the run from people trying to catch him or from people trying to get their money back. And because of that, he didn't have time to cook things for a long time. So he cooked his food for the minimum time possible, and that was until it was a third cooked. From that point, it is considered edible. And so the mission is saying that if there's enough time for the food to reach that stage of cooking, then it is permitted, but otherwise it's forbidden, even according to Base Hillel. And the reason for this is because there is another concern at hand, and that is if the food is not yet cooked when Shabbos comes in, then we're afraid that you will come to stoke the coals in order to make the fire bigger and hotter so that it cooks the food faster. And of course that's forbidden because you're increasing a fire which is forbidden on Shabbos, and therefore only if it's slightly cooked when Shabbos comes in, such that you won't be motivated to start stoking the coals and increasing the fire. Only then may you roast and cook the food before Shabbos comes in. On a similar note, the mission is now going to discuss things which are cooked in an oven when we not place bread into an oven in Hasheka, close to the time where it's getting dark and Shabbos is coming in.
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And neither may one place some sort of cake which was cooked on top of coals. Again, because we're concerned that you'll come to stoke and move about the coals in order to increase the fire strength. Says unless it's in the oven for enough time whilst it is still day, such that a crust can form on the side of the bread which is facing the inner part of the oven. The way that the bread was made in those days was that it was stuck to the sides of the oven. So the side of the bread which wasn't stuck to the side of the oven rather is facing inwards. So once a crust, once that is crusted up, then the bread is considered cooked such that there's no more worry that somebody will stoke the coals in order to increase the fire, because increasing the fire will just damage the bread and burn it. So if it can reach that stage of the baking of the bread before shrub comes in, then it will be put permitted. Otherwise it's forbidden.
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Says the stage of the baking where it is considered to be completed, ish only once the bottom of the bread, meaning the side of the bread which is stuck to the oven only once that is crusted. And there's a discussion amongst them aforesion whether that is an earlier stage or a later stage of the baking. But all agree that if it is not considered baked by the time Shabs comes in, then it is forbidden to do so. In case you come to increase the fire on Shabbos, we're now going to see an exception to that. Meaning whereas usually it's forbidden to have anything cooking on Shabbos unless the food is already cooked, because you might come to move about the fire and stoke the coals, we're going to see a case where you are allowed to have it Cooking, even if the food has not yet been cooked, as the Mish will now describe. Now, during the times of the Bishamikdos, when it came to the Yom of Pesach, so the Korum Pesach was offered up in groups on the afternoon before the first day of Pesach. And then parts of that kor were burnt on. Part of it was eaten, but by the people who are bringing that carbon. So the parts which they were eating were often only cooked on the actual night, when it was actually Pesach already. Now, in general, that's not a problem, because one is allowed to cook on Yom, so they could roast their corn Pesach on Yom once it had come in already. However, if the first day of Pesach falls on a Shabbos, so they definitely can't start a fire on Shabbos itself. But the Misha says that you are allowed.
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You're allowed to put the Korm Pesach animal in the oven right before it gets dark and shabs comes in, even though usually this is prohibited in case you come to stoke the coals. In this case it is permitted because since this is for the sake of a carbon and it's being done in groups of lots of people, so you're first likely to come and do the avera, even by mistake of stoking the coals, since we'll be more careful with the Halachas when it comes to K Pesach than regular food. On a similar note, there was a chamber in the Miz Hamikdash in which a fire was constantly burning. Often Kim would come into this room in order to warm up their feet, since they were walking around barefoot on marble floor, which can get quite cold. So they would come into this room in order to warm up. Now to get this fire going. Although the actual fire was made up of lots of large pieces of wood, they would use very small pieces of wood which are easier to set on fire in order to start the fire up. So the Mishnah says one can start the fire with these small pieces of wood in the chamber of the base Hamoiked, which is where this fire burnt. And you can even do this right before Shabbos for a very similar reason to the Korm Pesach, that since the Karam working in the Bismikdash and there are lots of other Karnam around, they're much more careful with everything, and they are much less likely to come to stoke the fire on Shabbos itself. And therefore you could start the fire right before Shabbos, on the other hand, of agavulin, which literally means in the borders, and it refers to outside of the base, hamikdash, a regular fire which somebody is making for Shabbos. You can only do so if by the time Shabbos comes in, only if most of the wood which is set up for the fire has set a light by the time Shabs comes in, only then is it permitted, because once the majority is lit up, so then it's easy for the rest of it to catch fire and you won't need to stoke around the wood. However, before that stage, there is still a danger that you'll stoke the wood and move it about, and therefore it will be forbidden. Now, that adds a leniency, says with charcoal, if the fire is being made out of charcoal, so that sets a light very easily, and therefore kolshahu, as soon as any of the charcoal has set alight, even if it's not the majority yet, nevertheless, that is good enough, because that sets light very easily and it spreads the fire very easily. So once again there is no danger of you coming to stoke the coals, since the fire will be very big without that perish to the focus of the second per Shabbos is the obligation to light candles just before Shabbos comes in. Now, the reason for this obligation is either for the honor of Shabbos, it is considered an honor to light candles for the sake of Shabbos, or it could be so that the one can enjoy themselves on Shabbos, because there's a mitzvah of oynik Shabbos, of enjoying oneself on Shabbos and rejoicing. And so if you light candles, that facilitates the enjoyment and it allows for a peaceful home where you can see everything, you're not just in a dark room. But whatever the reason may be, it is an obligation for one to light candles in the house just before the arrival of Shabbos. So the mission asks, with what wicks and oils may one light candles before Shabbos, and with what wicks and oils may well not use. And first the mission is going to list all of the wicks which one cannot use. And the reason why you can't use these wicks is because oil doesn't enter into the wicks themselves. Rather, it just surrounds the wicks without being absorbed into it, and therefore the fire doesn't take hold properly and it'll flicker a lot and it won't be a proper light, in which case you wouldn't have achieved the Honor of Shabbos. And as well as that, there is a concern that if it is not a good flame, you might come to move about the oil, a move about the wick, and play around in order to increase the fire, which, as we have seen, is forbidden on Shabbos. So what wicks wouldn't produce a good flame? A madik one is not allowed to light using the wicks which comes from the inside of a cedar tree.
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Normal one use a wick from flax which hasn't yet been combed. Before flax has been combed and smoothened, the wick won't draw the oil very well.
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This is some sort of bad quality silk.
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Normal unused wick which comes from the inside of an arava tree.
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More, can you use a wick which is made out of some sort of weeds which come from the desert? Again, all of these wicks will not produce a good flame. And finally, you can't use a wick which is made out of the moss, the green moss which is at the bottom of a ship in the sea, that can be turned into a wick. But again, that is not going to be a good flame and therefore you cannot use it for the Shabbos candles. Now the list of the invalid oils begins, and the reason is very similar. The following oils don't draw up and get absorbed into the wick very well. And therefore we're worried that you might come to play around with the wick and play around with the oil, start moving it about, which is forbidden on Shabbos to increase a fire. And another reason is that it won't be the honor of Shabbos because it won't be a proper light. So these oils included Velobus zephyrs. One cannot use pitch nor wax.
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The Gemara explains this to be oil which comes from a bird, actually. But again, that oil won't be absorbed in the wicks properly and therefore cannot be used in the Shabbos candles. Now, the Mishnah says you're not allowed to use, you're not allowed to use. Shemin Sarifa refers to trima oil, oil which is given to Kohen as part of the gift of trimmer, which then became Tommy. And Halach is if Truman becomes Tommy, it has to be burnt. Now, although the trimmer does have to be burnt, the coin is allowed to benefit from the burning. So that is not the reason why you cannot use it for Shabbat's candles. Rather, it's for a different reason, and that is that the halacha is the Carbonas which become invalid and also need to be burnt, they cannot be burnt on Yomtiv. It's learned from a posse would be as it may, that also applies to trimmer, which has to be burnt. Any sanctified food which needs to be burnt because of its sanctified status cannot be burnt on a Yomtiv. Now, if that's the case, why can't they use it for Shabbos candles on a regular week? The answer is the Abbottom decreed that on every single Shabbos, you cannot use Shemin Sirefa in case when Yomtov falls on a Friday, you come to use the Shemitzrefa on that day as well, and then it will be forbidden because it's Yomtov that day. So to prevent that occurring, the rabbon said that you can never use Shevon Srefer as the oil in your Shabbos candles. Okay, the list continues. Rabbi Al Ya. One cannot use the fat which comes from the tail of sheep, so you can't use that as the oil, nor can you use regular animal fat, because all of these things will not produce a good flame. Now, Nachman Hamadi argues on this last case.
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One can light the Shab's candles with boiled fat, because once it's boiled, it will produce a good flame. The oil will draw up in the wick very nicely. Now, according to the Tanakama, it's true that boiled fat does produce a good flame, but if we allow people to use that, then they will come to use the fat even when it's not boiled. So to prevent that occurring, the Tanakama forbids one to use any fat at all. And now we have a third opinion.
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Whether the fat is boiled or not, you cannot use it for the Shabbos candle. And although this seems to be the same opinion as the Tanakama, the Gemara explains the difference between the Tanakama and the Chachomim is that according to one of them, although it's not clear which one, if you mix boiled fat together with a little bit of valid oil, then you can use that, because in that case we're not concerned that you'll come to use any fat, because this is clearly an unusual way of doing it. So it's clear that only this case is permitted.