Transcript

Shabbos 4.1-5.2 · Time4Mishna

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Msech Shabbos, Parakdalu Mishnah, Mishnah Bais. The fourth Parek on Mesech Shabbos, which only contains two mishnayes, is really a continuation of the third Perek. The third Parak discussed cooking and heating things up. And the subject of these two mishnayas in Parek Dalad is the prohibition of hatmana. Hatmona is when one insulates, he totally covers a food item in order to keep it hot so that he can have hot food on Shabbos. Now, with the Araisa, you could even cover food on Shabbos itself with different materials, but Midrabanon, it's forbidden even before Shabbos. And the reason why this is forbidden, and the reason for this is because if people are allowed to cover with all sorts of materials, they may come to cover the food also with hot ash, which comes from coals, and mixed with the ash will still be some coals. And if the food is being covered with coals, then there is a concern that they will start moving about the coals in order to increase and maybe even start the fire again. And therefore, Midribon, one cannot cover a pot of food with any material which is similar to ashes and coals. Now, what's similar to ashes and coals? The answer is any material which would make the food which it is covering hotter than it already is, so it would give off heat that is forbidden. However, something which just retains the heat, it will keep the food at the same temperature. So that is not considered similar to coals or ashes. And therefore you would be able to cover that before Shabbos in order to keep the food hot for Shabbos. So the Mishnah asks, with what materials may one cover a pot of food before Shabbos? Meaning that it only retains the heat of the food, but it doesn't make it hotter.
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And with what materials may you not cover the pot of food because it will make it hotter? Ein ton lobe gefes. One may not cover the food, the pot of food, with gefes, which are the leftover bits of olives which have been crushed.
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You can't cover it with manure or with salt, with lime, or with sand.
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Whether all of these materials are still wet, they're still moist from when they grew, or whether they've dried already, all of these things would make the food in the pot hotter. And therefore you cannot use them to insulate. You cannot cover the pot with these. And as well as that, you cannot use strawber zagim, you can't use the skins of grapes. So if you get lots and lots of skins and put them together, you can't cover the pot with lots of those, not with soft things such as wool or cotton, nor with grass.
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But the last few things which are mentioned are only forbidden to use as coverings whilst they are still moist when they grew. But as soon as they have dried, they no longer add heat to the pot or the food, and therefore avalonbohang, shainuvasin, one may use them to cover and insulate the food once they've dried. Now the misha will go on to the things which can be used as coverings because they only keep the food hot or warm, but they don't heat up the food. And so the misha says you can cover it with clothes of Peyros and with produce with dove feathers of ancestral Haroshem and with sawdust of carpenters.
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This refers to the small parts of flax which come off when the flax is combed. And the next word, get rid of that word from the Mishnah now argues with the last one, says that it's forbidden to cover food using these pieces of flax if the flax is fine. If it's soft, fine pieces, then it does add a little bit of heat.
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But he agrees and he permits one to use the flax pieces if the flax is coarse, it's harder, it's larger bits, because that does not add heat to the food, and therefore it is permitted to cover it before Shabbos with those things. Mr. Beats, this is really a continuation of the previous Mishnah, but with a couple of additional factors too, says the mission.
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One can cover the food using animal skins, animal hides which have not yet been processed into leather or whatever they'll be processed into. And the mission adds some talclin ison. You're also allowed to move them on Shabbos, and when you come to take the pot, it's okay to move them out directly because the animal hides are not mukta, even though their main use is as leather. And once they are processed, nevertheless, even at this stage, it still has some uses, such as using it as a sort of carpet or a cushion. And therefore, even at this stage they are not considered mukta, so they can be moved. However, because it's a. You are allowed to use these shearings of a sheep, the wool which has been cut off a sheep to cover the food, because it doesn't heat it up, it just keeps it at the same temperature.
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But in this case, for Ama tal, you are not allowed to move the sheep sharings, because when it comes to sheep sharings, they are very rarely used until they've been processed into cloth or into thread. And therefore, unless he designates these to always use them to cover his food. So he shows that that is what he's using them for. Unless he does that, they are considered mukta. But that leads to the question of Kate, how should he do it? Meaning if he's allowed to cover the food with this in the pot, but he's not allowed to move it on Shabbat. So when he comes to taking his pot out of this covering, how should he take it out? He's not allowed to move the covering. So it's all very nice that before Shabbos he can cover it with this material. But when it comes to taking his food, what should he do? Says the Mishnah, there is a solution, and that is known as tiltum and hatsad, which means when you indirectly move mukta by moving something else which is not mukta, so kisseri, he can take the lid of the pot without actually touching the covering, the hay, no floats, and then the coverings will fall to the side. And that is permitted because he is not directly moving the mukta. Now, although in general, anything which is a bosses, a base for something which is mukta, it's holding something which is mukta, so that thing becomes mukta itself. In this case, although the lid is holding the mukza sheep shearings, it does not become mukta, since the entire reason for the sheep shearings being there is for the sake of the pot. So it wouldn't make sense to say the pot has the same status as the wool if the wool is only there to serve the pot. And because of that, the lid itself is not mukta, so you can move it even if indirectly, this will cause mukta to be moved. All right, continues the missionary.
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But Azariah says khupa, a box, meaning if this pot, which is covered with sheep shearings, is inside a box, then you are not allowed to take the pot outside of the box. Rather, matal tziddah, you should tilt the entire box on its side, and that way all of the sheep shearings will go to one side. And then the no tell, then you can take the food from the pot, but you cannot just take the pot out of the box as regular. And the reason for this is shamayito. In case, if you take the actual pot outside of the box, then you will not be able to put the pot back into the box. Now why not? Because if you just take the pot out of the box, then all of the sheep shearings will fall into the place where the pot was in the box. And when you come to put the pot back into the box, you might come to move away the shearings in order to clear a space to put back the pot. And of course that will be forbidden because the sharings are mukta. So out of concern that the sharings will fall into that space and you'll come to move the sharing. So when Zara says you cannot take the pot out in the first place, however you can take the pot out and put it back to where it was. The not concerned that the sharings will fall across the entire box and in order to put the pot back you'll have to move the sharings and therefore you can take the pot out and then put it back in. However, the do agree that if indeed the sharings do spread across the whole box, then you can't put the pot back since you are likely to move the shearings in order to do so. Now up until now in the per we've only discussed covering the food before Shabbos comes in. But what happens if he didn't manage to cover the food whilst it was still day before Shabbos?
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He cannot cover the food once it has got dark, once Shabbos has come in, even with the materials which only keep the same temperature and don't heat up the food. And the reason for this is because once Shabbos has come in, then there's another concern that somebody might find that after leaving his food for a while and not covering it, it has cooled down already and he may come to heat it up and therefore he cannot cover it at all in case he discovers that his food is cooled down and he will come to heat it up. However, if he covered it before shabs came in and then it became uncovered, then it is permitted to cover it once more. Just like it's permitted to put back the pot once you have used it to put it back into the covering, so too if you haven't removed a pot, then certainly it's permitted to recover it with the material. And of course this is only when the material is not mukta. Alright, the peric ends off with a case which is really the opposite of what we've been discussing and that is mamaliya sakita ing. One is allowed to fill up a jug with cold food or liquid. The noise and put it underneath a pillow or a cushion in order to keep that food or liquid cold. And the reason for this is because a case which is uncommon and is rarely done, such as covering cold things to keep them cold, the Chachomim did not make decrees against those things. They only felt the need to make decrees in common cases. But in uncommon cases like this, they didn't decree. And therefore, even on Shabbos itself, one can cover something in order to keep it cold, as long as the material does not add any heat to that item. Per Kay, there were many mishnayas in the first Perak where we had an argument between Beit Shamma and Beish Hillel as to whether shvisas Kim is an obligation. Shaz Kim refers to making sure that one's possessions are not performing Malacha on Shabbos. So whether shim applies was an argument. However, everybody agrees that shvisas behma, also known as shvisas behemtoi, is an obligation, an obligation with the orisa, because the Torah explicitly says that part of Shabbos is in order that your ox and your donkey can rest. That's just examples which apply to really all of animals. Now, one of the most common forms of work which an animal would do on Shabbos is the Malacha of carrying. As we learned right to the beginning of the Maserta. There are sort of two prohibitions involved with carrying on Shabbos. One is carrying from one domain to another, for example, a private domain into Irish Harabim, a public domain. And the second prohibition is carrying something for four AMAs along a Yeshua Rabb in the public domain. And just like a Jew is not allowed to do that, so too an animal which is owned by a Jew can also not do that. However, just like a person is allowed to go out with his clothes, that's considered secondary to him. And something which he needs to wear, so too something which an animal needs to wear, such as a leash or anything which you need to put on the animal in order to protect the animal or to guard the animal that the animal can go out with. And so the focus of this entire peric really is bound behemoth with what can an animal go out with into a public domain and carry for more than four hours are and what kind of animal not go out? Because it's considered something which is carrying, which would be forbidden. And the mission is basically going to list different animals and what is considered necessary for each for each animal, and therefore the animal will be able to go out with that so the missioner's list begins.
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A camel can only go out with a regular leash, because that's all it needs, just a simple rope tied to the animal's mouth. That is all that is needed in order to guard the camel, the naka, this is a specific type of female camel which is a bit more fierce and fast than a regular camel. And therefore to guard and control that animal, one would need to attach a nose ring to the animal's nose and then tie the rope to the nose ring. So since that is necessary, the na kabakhatom, this female camel can go out with this nose ring as well. The luvdukis, a camel which comes from the place called Love, which is possibly modern day Libya, that's an even more fierce animal on there, from where prumbia, it can go out with a prumbia, which is a metal piece which goes in the animal's mouth to which strings and straps are attached, as well as a leash. So that is all considered a necessary part of the controlling of that animal for the animal to wear that. And therefore it can go out like that on Shabbos for sus basher. And a horse can go out with a copy collar around its neck to which the leash is attached. And indeed, all animals which have a collar, such as dogs, they can also go out with this collar. And even if the animals are not going out with the owner holding onto the leash, the animal can still be wearing that collar with the leash, and the leash will be wrapped around its neck, since if the animal starts going wild, for example, the owner would grab onto the leash. And so it is still a necessary part of guarding that animal. And so it's really considered be to be, in a way, the clothing of the animal, such the animal can wear that in a roshasarabim in a public domain. And of course they can also be pulled by the owner with the collar and the leash, if that is how the owner is taking out the animal. Now, the mission ends off with a couple of points. Not related to Shabbos, but related to this collar which the animal wears, the halacha, is that if something becomes tome impure, then in order to purify it, it needs to be dipped into a mikvah. Furthermore, if it became tome as a result of being in contact or under the same roof as a dead body, a dead human body, then in order to purify it, it has to be sprinkled with a solution containing water and ashes of a pora aduma, a certain special cow, which was used for this purifying process. Now, the halacha is that if the ashes of the paraduma, if this solution is sprinkled on something which does not require sprinkling, then it becomes invalid to use that solution to purify other things. Be it as it may, the misha tells us that umazina lehen it is permitted to sprinkle these ashes on the collar of the animal, even whilst the collar is still on the animal. We are not concerned that you might come to sprinkle it on the animal directly, which doesn't require sprinkling, and then it would make the ashes invalid. Rather, the person sprinkling will be careful to do it on the collar itself directly, as well as that the toy room kaiman. The collar can be dipped into a mikvah in their place, meaning while it is still on the animal. And although in order for the mikvah to purify something, the thing needs to be totally dipped in the mikvah and all parts of that item have to be touching the mikvah water. We nevertheless don't require you to take the collar off the animal before doing so, since the water will still touch all parts of the collar, even the inside of the collar, since it wasn't so tightly put on the animal, and therefore it doesn't need to be taken off the animal when dipped into a mikvah. Mr. Basa Mitchell continues with things which an animal can go out with on Shabbos into a public domain, even though they are not necessary to guard the animal because they have other purposes and therefore they are considered really part of the clothing of the animal and not just something which the animal is carrying. So a donkey can go out with a saddle on its back, since the saddle of a donkey is also used to warm up the donkey, since donkeys get cold very easily. So it can go with the saddle as long as the saddle is tied to the donkey, because if it is not tied to the donkey, then it might fall off the donkey, in which case its owner might come to pick it up and carry it himself for four amasin, and that'll be forbidden. All right.
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Male sheep, rams, they can go out with their male part covered by a piece of cloth, and that was to prevent the male sheep from mating with the female sheep.
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Female sheep can go out with their tails tied, and that was to encourage them to mate with the male sheep or kavul, their tails could be tied downwards, which was just a way to do the opposite in order to prevent them from mating with the male sheep, and they could also go out the Chavunais, with a cloth surrounding their entire wool, their entire body. And this was in order to stop their wool from getting dirty. And finally, female goats can go with a piece of cloth tied under their udders where their milk comes from. And then milk which would drop from their udders would be caught in this cloth. Now, all of these things and examples which we've given, since the animals go out like this the whole time, and it's become sort of part of their bodies and part of their clothing, so it's not considered to be that they're carrying it, and therefore they can go out like this into a rushesarabim. On Shabbos, however, bids all of these cases, since because they're not a necessary thing, you don't need them for protection or to guard the animals, and therefore it is not considered clothing. And so they cannot go out like this on Shabazz, except for the female sheep, which go out with a cloth covered around their entire body in order that their wool doesn't get dirty, since that is considered like a regular item of clothing. So of course that can be brought out in Shabbos. Now, agrees with the Tanakama that all those things are permitted, with one exception.
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Says the female goats can go with a piece of cloth under their udders, but not just to catch the milk. They can only go like this if it is tied tightly, such that lyabh it is in order to dry up the other so that it stops producing milk, but not just in order to catch the milk, since when it was tied to catch the milk, it was tied quite loosely. And so there was a danger that it would become untied and fall off the animal, in which case the owner might pick it up and carry it through for four amasin and shusarabim. And that will be forbidden. So to prevent that happening, says that this cloth can only be tied to the adder of the goat if it is tied tightly.