Transcript

Shabbos 2.6-3.2 · Time4Mishna

0:03
After discussing the halachas of the candles, which are lit just before the arrival of Shabbos, the mission is going to tell us the punishment for a woman who is not careful with these laws, begins the Mishnah.
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For three sins, women die at the time of their childbirth. This is a very dangerous time in a woman's life. And in order to come out safely, she needs extra merit and extra help from Hashem in order to survive the childbirth. And so if she has any of the following three AVIRAs, then the most likely time that she'll be punished for it is at the time of her danger, since that is when she needs the most protection from Hashem, and she'll only get that if she has the merit. So what are those three avarious?
0:44
If she is not particular about the laws of Nida, which is when the woman becomes tome for a particular amount of days, and she's forbidden to have marital relations during that time. So if she does not keep those laws, that is considered a severe avera, which she could get punished for at the time of her danger.
1:00
Or if she's not particular about the laws of challah, which is the part of the dough which must be separated and given to a Cohen. And the punishment for eating dough or bread from which the challah has not been separated is very severe. It's a severa. And so she may be punished at this time.
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And if she is not particular about the laws of lighting the candles of Shabbos, either if she doesn't light them at all, or if she lights the candles too late, once Shabas has already come in, of course, that would be violating Shabas, and that would be a cause for her not to have enough merit to survive her childbirth. Mission Zion this mission is similar to the previous one, and that it also involves three things, one of which is the lighting of the shabs candles.
1:41
A man needs to say three things inside of his house when Shabbos is about to come in close to when it is dark. And these three things are in order to make sure that all the preparations are ready for Shabbos. So the first thing is he has to ask the people in the house, Isartem, have you separated the maestros the tithes from the produce which we are going to eat? On Shabbos there are many tithes which a farmer needs to separate from his produce before being able to eat it. And because one is not allowed to eat food without separating the maestros first, separating the maestros is sort of like fixing the food, and therefore Just like fixing something is forbidden on Shabbos, it's part of the category of the Malacha, which is to complete something that's known as makab patish, to do the final hammer blow on anything to finish something off, to make it fit for use. So part of that is fixing something something and midranon, since tithing is like fixing the food, because it is halakically forbidden to eat the food before tithing it. So therefore it's forbidden to tithe on Shabbos itself. So he needs to make sure that that which they want to eat on Shabbos has been tithed already before Shabbos, because if it hasn't, then they won't be able to eat it on Shabbos. Secondly, he has to ask the people of his house, have you set in place? All that needs to be done for the eruv. Now, there are a number of different types of a reuven, and the mission is referring to two over here. The first one is, and that is that if there lots of houses which share one courtyard, although technically the courtyard is because the definition of is an area of at least four by four, which is surrounded on all four sides by a ten high wall. And most courtyards would have that. Nevertheless, because lots of people share ownership of that courtyard and lots of people use it in that way, it is similar to a public domain. And because of that Madrid, it's forbidden to carry in the courtyard or from the courtyard into the houses or from the houses into the courtyard, unless you make a river is when all of the members of the courtyard. So everybody who owns a house in the courtyard, they give a piece of loaf to one of the people who live in the courtyard, and they would put all of the loaves of bread in one of the houses. And by doing that, we consider all of the people who share that courtyard to really be living in that house where the loaves of bread are. And therefore the courtyard becomes the courtyard of just that one house. So it's considered owned by just one person, which automatically means you can now carry in the courtyard. And the halakhat say, are discussed at length in the next.
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But be it as it may, the loaves of bread and the ar has to be set up before Shabazz comes in. So he needs to check that that has been set in place. And the other type of area which we are discussing is the area of Tumin. What is that? So one of the prohibitions of Shabas is to walk more than 2,000AMAs outside of the city. However, if one wants to travel further than that maximum another 2000AMAs, he can place some food at the edge of the 2000Amos which he has, and that becomes like his living, which means that he can travel another 2,000Amazon from the food as well. And again those halachas are discussed at length in the next Vasekhta. But again this has to be in place before Shabbos comes in, and that is what this person is checking for. And thirdly, the next one is not a question because he can see whether the following is done. Rather it is an instruction light the Shabbos candles quick before Shabbos comes in, and it will be too late. Now the second half of this misha discusses the period just before Shabbos as Shabbos is coming in, known as bin as Moshe is twilight, when it is a doubt as to whether it is considered day or night, and because of that during Shabbos is coming in, it is a doubt as to whether Shabbos has come in or not. So the Mishnah says, if it is a doubt as to whether it has got dark fully or not, meaning whether it is Shabbos or not. So during this time anything which is forbidden on Shabbos is forbidden to do even when it is a doubt as to whether it is Shabbos because of the rules that a doubtful case is ruled stringently when it comes to a Torah law. On the other hand, something which is only forbidden with Rabban on Shabbos itself would be permitted during Ben Ash Moshes because of the rules sufficula that a doubtful case when it comes to a rabbinic law is ruled leniently. However, we're going to see that even a high level Midrabanon, something which is only forbidden Midrabanon but is very similar to a derisive forbidden law that is also forbidden during asha moshes. For example, in Maasana Savadai one is not allowed to tithe produce which has definitely not been tithed yet, since that is very similar to the prohibition of fixing something on Shabbos. Similarly, one cannot dip dishes and utensils into a mikvah if the utensils became tome. And so in order to use them you need to put them in a mikvah. Again, that is very similar to fixing something because you are allowing it to be used now.
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So since it is similar to the thing which is forbidden Midraisa, although it itself is midrabanon, it is forbidden even during a shamashis. And of course one would not be able to light the Shabbos candles during this time, even though it's a mitzvah to do it. Since lighting a fire is forbidden with eraser and Shabbos, it will be forbidden to do so even during ashramoshas. On the other hand, one may separate the tides from Demai Demai's produce, which is brought from somebody who is not really trusted with regards to the tithes, and it is a doubt as to whether he separated the tithes or not.
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Who buys produce from such a person does not need to tie that again himself, since the majority of people do tithe produce. However, since it is possible and there is a chance that the person did not tithe it, if you buy that produce from that person, you will need to tithe it yourself. Now, since mid raisa, you can eat that food even without tithing it again. So although you do have to tithe it, the tithing is not considered fixing the food, because technically mid air ISO it is permitted to eat that food even without you tithing it again. Secondly, one is allowed to make an area of katsiras, which is when all the members of a courtyard join together so that they can carry in and into and from the courtyard on Shabbos. So since that is totally Midran in nature, one can't do that during Banash mashas. However, the Gamora explains that in a of Tachumin, which is the a of which allows you to carry further than 2000AMAs outside of the city that cannot be set up during Binashes, although it is, since this has some basis in the Torah. All right. And thirdly, one can cover hot food in insulating materials in order that the food will remain warm on Shabas, and although that is forbidden to do on Shabas itself.
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The reason being that if he checks how hot the food is and he finds that it's not so hot, he might come to start up a fire or to increase a fire on Shabbos. And that of course, will be forbidden. So the mission is telling us that during one can cover his food. The reason being that as Shabbos is coming in, your food will definitely still be hot. It's only later on, once a few hours have passed, that we worried that if the food is cold, then he might heat it up. But since it's not even Shabbos yet, that means the food was heated very recently, and therefore it is very likely that it is still hot. And therefore you won't come to heat up the food. And so it is permitted to cover the food in materials to keep it warm during Ben Ash Moshes.
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The focus of the third perek of Masekha Shabbos is the Malacha of cooking food on Shabbos. And although on a Torah level middle, as long as you put food on the fire before Shabbos and it cooks to a sufficient degree before Shabbos comes in, then you're allowed to leave it on the fire on Shabbos itself in order to keep it warm. However, as we have mentioned a couple of times already, there is a concern that if the food is on the fire and the fire is dying down, or the food food is cooling down, then you might come to stoke the coals in order to increase the fire. And that is something which is forbidden with Erasa. And so the focus of the first half of this perek, at least, is when you can put food on top of an oven, or in an oven, or on a stove, different types of stoves, and when you may not. Now, the first Mishnah has two very different interpretations given by the Gemara. So we're going to give one of the explanations now. There are three different types of ovens and cooking places which are going to see and talk about in the next couple of mission. And the first of those is Kira, a stove which has place for two pots to be placed on the stove. So it was a sort of rectangular structure. There would be a fire at the bottom and there'd be space to put two pots on there.
9:59
If the oven was fired up with straw or with gava, which is the stalks, which are left in the ground after the grain has been harvested. So the straw and the stalks are quite small. And as soon as they are set on fire, it doesn't take long for to go out, since they don't produce coal. And therefore one is allowed to place a cooked food on top of the stove if it is heated up with these things, since there won't be any coals to stoke, you won't be able to move around the coals in order to increase the fire, since there won't be any coals. However, the gephes, if you fired up the oven using gephes, which is the leftover parts of olives, after olives have been squeezed to the leftover parts of the atesmith, or if you heat out the oven with wood, so that would produce coal, and therefore, lo, you cannot put a dish on top of that stove and leave it there for Shabbos, even if you put it on before Shabbos, because otherwise when the coals start to die down, you might move them about in order to increase the fire. Unless, says the mission, unless you scrape out all of the coals, if you remove the coals, or if you put ashes on top of the coals, and although the coals will still be there and they will still be hot, by putting ashes on top, that will be a reminder for you not to start moving around the coals, because ashes are usually not placed on top of coals. So if you see that they are, then it will remind you that you cannot move around the coals. Now, I say all of this is only talking about hot water. In this case, you'd be able to put hot water onto the stove if the coals are removed or covered in ash.
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But you can never put a cooked food on top of the stove and leave it there for Shabbos. And the reason for this is because we Shammai are concerned that even once you do remove the coals or you cover the coals, there will still be some left which will be hot, and you will perhaps try to start the fire again using those hot coals which are still there. Now, when it comes to hot water, we're not concerned. They all do that because once the hot water is heated up, that's all you need. So as long as the coals are slightly hot, that's good enough for hot water. But when it comes to food, food, often you want to cook for longer because the taste of it will actually change. And therefore, there's more of a concern over there when it comes to food, that you will move about the coals. And therefore, according to a Shama, you can never leave a hot dish of food on a stove for Shabbos. On the other hand, the Mishnah's laws apply to both hot water and to hot food, because once you remove the coals or cover the coals, we are not concerned that some will be left there for you to start moving about and make a fire again. Now, b' Shamai is going to limit the ruling of the Mishnah again, because, Natelyn, you're allowed to take away the hot water from the stove on Shabbos if you left it there before Shabbos. But as soon as you've taken it off the stove, you are not allowed to put it back on the stove. And this is even if the water is still hot. And therefore, putting it back on the stove is not considered cooking it because it hasn't cooled down yet. Nevertheless, Bashame is concerned that it appears as if he is cooking because if somebody sees him putting water on a stove, they might assume that the water is cold, in which case it would be considered cooking and forbidden. And therefore, as soon as you've taken it off the stove, you cannot put it back. However, you can put back the hot water and according to Bashilal, the food as well. As long as the coal has been removed or covered, once you've taken it off the stove, you can put it back. However, this is only if you are still holding on to the pot. If you put down the pot, then it's too late to put it back, because Basil I'll say as well that then it looks like you're cooking it for the first time. So only if you've been holding it since you took it off, only then can you put it back, because then it is obvious that it was already heated up and you just took it off the stove. But as soon as you have put it down, you cannot put it back on the stove since it might look as if you are putting it on for the first time and cooking it. Mr. Bas the second type of oven which the Mission is going to discuss is Tanner. An oven which was in the shape of a cone and it was more narrow towards the top and wider at the bottom. And of all ovens, the tunnel is the hottest type of oven. And because of that, it will have the strictest laws with regards to using it on Shabbos. And therefore, even if you fired it up with straw or the stalks which remain in the ground when harvested, and then you took them off and put them into the oven, so even though those do not produce coals, so there won't be any coals to move about, nevertheless, you cannot put food or drink into the oven even before Shabbos, because since the oven is so hot, any straw or stalks or anything which is left there could still be very hot. And you could, if you tried hard, restart the fire, or at least you'd be likely to try to do so since the oven is so hot and it's easy to get a fire going. Again, transmission, whether inside the oven or on top of the oven, often there were multiple places in the tanner and on the tanner to place food. And the Gemara explains, even to place some food next to the oven, sort of on the wall. That's also forbidden because you may come to try and start out the fire again in the oven because it is hot and easy to do. Do so. Now, the third oven which the Mission is going to discuss is sort of in between a Kira and a tanner in terms of its heat. So a tanner is the hottest type of oven. A Kira, which is a stove, which has space for two pots, is the coolest type of oven. And Kupach, this is a stove which only has space for one pot. So because it's smaller, the heat is retained and kept in that stove more, and therefore it gets hotter than a Kira, just not quite as hot as a tanner. So the misha says, if you fired it up with straw or stalks, then it has the same halacha as a stove which has space for two parts, meaning as long as you get rid of that straw and stalks or you cover it with ash, you will be able to put some food or drink on the oven before shabas and keep it there for shabbos. However, be at him if it is fueled with the lesser parts of olives or with wood. So that does produce coal. And therefore harihukatan, we are more stringent and we say that it has the same halakhas as a tanner. And as we just learned, that means that you cannot put any food on or in the oven because of its heat. So again, in order of ovens, from coolest to hottest, is firstly, Kira, that's a stove which has space for two parts, then a kupach, which is a stove which has space for just one pot, and then a tanner, which is a oven, which is narrow at the top and wider at the bottom, and that is the hottest type of oven.