Transcript

Shabbos 1.1-1.4 · Time4Mishna

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Now, the point of the first Mishnah is to tell us that when it comes to the prohibition of carrying from one domain into another, for example, from one is only one is only liable to the punishments which we mentioned earlier. If he does, the entire malacha himself refers to the form of work. And there are three parts to this form of work. The first is an akira, which is lifting the item up from the domain in which it is standing. The second part is shinoi rashus, which means changing its domain, moving it along into the other domain. And the part is the hanaka, putting that item down in the second domain. Now, though it's forbidden to do even any of those things, if you did do just one of them, you wouldn't be high of any of the punishments, because midori, so you didn't do anything wrong. And this is learned from the posse, which says that when you do it, referring to the malacha, then you'll be chayav, which implies that only if you do it, meaning the entire Malacha, will you be high. But if you only did half of it, then you are exempt from the punishment. Begins the maserta y Tziris has Shabbos. The malacha of carrying out on Shabbos, shtayim, shayn arba are two, which are really four. And what that means is there are two scenarios in which one would break shabas mida. And as we explained, that means that he lifted it up, moved the domain, and put it down in the second domain. But there are also two other scenarios where he would have violated shabas oni.
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And that's when he only does half of the malacha. And this applies bifnim for the person who is standing in.
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And exactly the same thing applies for somebody who is standing in usarabim, which times in Arabachut. So there are two, which are really four. Also for the guy standing outside, what are we talking about? So the Mishnah sets up the case that uses an example of heoni, a poor person, he's standing outside, in Irish harabim.
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And the owner of the house, bifnim, he is standing inside in the rishus hayochid. Of course, this would apply to anybody who's standing in any of the domains. This is just a simple example of somebody who is standing outside and somebody who is standing inside. So the first case is the poor person, Remember, that's the person who's standing in the.
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In the public domain, he stretches his hand out inwards. So what that really means is he picks something up from the roshas, harabim brings it into the roshos ha yoched.
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And he puts it down into the hand of the balabayas, the person who owns the house. So he's done all three things he did, he lifted it up, he did a shinu yushas and the han put it down.
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Or if you take something from the balabias hand, so he lifts it up in the other domain, then moves it into his domain, the he brings it out and then he puts it down in his domain. In that case, again, he did all three things, and it makes no difference which way around he does it. And therefore in both those cases the poor person is obligated. And of course, in this case of alabai potter, the balabias is exempt because he didn't do any of those three things. And now we're going to have exactly the same thing, but for the man standing inside, posh of the bar, who was standing in the stretched out his hand outside, so he lifted something up, changed domain and he put it into the hand of the poor person.
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Or if he lifted something up from the oni's hand, from the poor person's hand, brought it into his domain, the hhnes, he brought it in and then put it down.
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In that case, the balabias is obligated over oni potter, whereas the poor person will be exempt. So so far we've listed the two for each person which are forbidden mid or isa, and therefore he will be liable to the punishments. And now we're going to list the two cases for each person which since they only do half of the malacha each, they'll be exempt from the punishments. However, as we explained, it is still forbidden Midrabanan. It's one of those cases.
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If the poor person stretch out his hand inside with something in it, but instead of putting it down, the balabayas took it from his hand and the balabayas put it down. So in that case, the poor person did the first half, but the balbaes did the second half.
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Or if the balabayas put something into the poor person's hand, the hoitzi and the poor person took out his hand and put it down. Since the poor person didn't do the first part and the balabay didn't do the second part, they are both exempt. All right. And final two cases, if the balabayis stretched out his hand outside, so he lifted something up, did the shinna.
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But the third thing, the hanoka putting it down, he did not do rather the Poor person took it from his hand. That's case number one. And case number two is where the Balabay stretches out his hand with nothing in it and the poor person puts something into his hand. So that means that the poor person did the Akira. He lifted the item up. So even if then the the Balabay brings it into his domain and puts it down, they are both exempt because in the last four cases, neither of them did all three parts. Neither of them did the Akiroshinu, Yashus and Hanacha. And therefore, although it's forbidden Midrabanan, they are not Chayev mission abates. The truth is, this mission is also an introduction to Mission Giml, sort of a second introduction, because in Mission Gimmel we're going to see how one is not allowed to carry close to Shabas in case he comes to carry that on Shabas itself. But to introduce that the mission over here is going to bring a few examples of things you're not allowed to do close to the time of Mina even on a regular day, in case that activity drags on and you'll end up missing the time for Mincha. Now, regarding the time to daven Mincha, there are two time periods in the afternoon for davening Mincha. The main time and really the ideal time to daven Mincha is Mincha Ktana. And that refers to the last two and a half hours of daytime during which one should daven Mincha. However, already from six and a half hours into the day. So that means five and a half hours before the end of the day time one can daven Mincha. And that earlier time is known as Mincha Gadayla. Now, according to the way we're going to understand, when the Mishnah refers to Mincha, it's talking about Mincha Gedoylah, which is the earlier Mincha six and a half hours into the day. And the mission says one may not sit in front of the barber. He cannot begin to have a haircut close to Mincha. And this means within half an hour before the beginning of Min.
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So that means six hours into the day, which is actually midday. Already from midday one is not allowed to do this activity in case something happens such as the scissors breaking and I have to wait for a long time. And it might end up being that he will miss the time for Mina altogether. Says the mission actually is pal until he davens. So if he's done already, once he has done that, then he can begin to have a haircut. On a similar note, one may not enter a bathhouse to wash himself. It could get very hot there, he might faint, so he'll miss davening.
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One can't enter a Brusaki, which is where they would work on animal skins to turn them into leather. So even if you're not going to work on the leather there, you're not even allowed to enter that room, since if you see something needs to be done, you might do it. And that could be a very long process which might make you miss the time for mincha.
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One cannot eat even a tiny meal in case he ends up eating a larger meal and it dragging on until after mincha can be davened.
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One cannot begin to judge a case in court or even just to give this final sentence. A judge cannot even give a decision before his daven mincha, in case somebody might argue on the decision and it might enter lengthy discussions even past the time for davening mincha. However, says the Mishnah, all of these are just rabbinic decrees to prevent one from missing the times.
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And the rabbinic decree was just that you cannot begin to do this because it might come to drag on and you'll miss mincha. So the Mishnah says, if you've already begun doing it, and in fact, even if you began doing it when you weren't allowed to, let's say, seven hours into the day, you began doing one of these things, you do not need to stop, because in most cases it does not drag on for so long. Now, if it does drag on, of course you will have to stop before the time of mincha ends in order to daven. But before then, you won't need to stop as long as you are careful not to miss the time for mincha. Now, the last case of our Mishnah is discussing something totally different. And that is, who learn Torah all day, they don't have any other job, and all they do is learn, says the Mishnama. Seek and increase Krish. They have to stop their learning in order to recite Krish during its right time. Because mid ora, the Torah commands that one has to say Kriyashma twice a day in a specific time. So you cannot allow that time to pass. However, when it comes to Shmona esre midoraisa, at least according to many, the mitzvah of prayer is just to pray once a day. There's not a fixed time during that day where you have to pray. And therefore these righteous people who learn all day do not need to stop their learning in order to damage in its right time. Since Torah learning is considered A greater Mitzvah. And at least someone does not need to damage when an essay at a specific time, and therefore they should not stop in order to damage.
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So finally, we've arrived at this case which we've been introducing for the first two Mishnah and the Mishnah tells us a tailor may not go out with his needle, and we're discussing a needle which is attached to his item of clothing. So he stuck it into his clothes. He cannot go out like that close to the time that it will get dark on Erev Shabbos. So within half an hour, in case he forgets that he has that attached to his clothes still, and he'll go out like that on Shabbos itself. So he would have ended up transferring that from one domain to another, which of course is forbidden. Now, the mission implies that a regular person who is not a tailor could go out with the needle. And the reason for that is because for a regular person to have a needle attached to his clothes is not the normal way that he would carry a needle. And therefore, even if he does carry the needle in that way on Shabbos itself, he won't be higher, because he isn't carrying it in the regular way. So although it is forbidden to carry it even in an irregular way on Shabbos, since doing it on Shabbos itself is only midrabanan, they didn't decree that you cannot do that before Shabbos comes in. However, since for a tailor, that is the regular way of him carrying a needle. So for him it's forbidden even before Shabbos, since if he did it on Shabbos itself, he would be high of Similarly, a scribe cannot go out with his quill on air of Shabbos, close to when Shabbos comes in. And once again, over here we're talking about where he carries the quill in a way that only scribes would carry it, for example, behind his ear. So if he did that on Shabbos itself, he would be.
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And therefore he can't even do that before Shabbos. However, since a regular person, if he were to carry it in that unusual way on Shabbos, he wouldn't be chayev. It's only forbidden Madrabanon. So before Shabbos it is permitted. The mission now goes on to discuss a couple of things which are forbidden with your abanon on Shabbos itself, in case you come to do a forbidden thing which is mid arisa loyal as Caleb, one cannot remove the lice from his clothes, nor may he read by the light of a lamp, because the lamp was made up of a wick and oil, and as more of the oil was used up, the flame would get less bright. And to fix that, one was able to sort of tilt the lamp and move it about a bit to get more of the oil absorbed in the wick. But of course, that is forbidden on Shabbos, just like it's forbidden to light a fire. You can't increase a fire. And so since when you're removing lice when you're reading, you need quite a lot of light. You can't do these things next to a candle, next to a lamp, in case you come to tilt the lamp, which would be breaking Shabbos. Now, the Mishna mentioned an exception to that, and be'ms omrou, in truth, the chachom said hazon, which in this case means a teacher of children.
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He can see how the children read. Meaning children are allowed to read by the light of a lamp whilst their teacher is there, because since their teacher is there, they're unlikely to break Shabbos in front of him. They'll be much more careful, and so they won't come to move the lamp.
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But he himself cannot read there, even if the kids are there, because he's not scared of them at all. And therefore, just because they're over there will not mean that he won't move the lamp. Now, the Mishnah ends off that just like we've seen that the Rabbonon made lots of decrees to stop somebody from violating a aveira raisa. This is not the case just with regards to Shabbos. They did it with all sorts of laws similar to this, who is a man who becomes tome in a specific way, he cannot eat together with his wife, who is a zova, who is also a woman who becomes tome in a specific way. And they have a very high level of tuma. And the halacha is that if somebody has relations with a zovera zava, they are high of kores, which is a punishment delivered by hashem. It's a very severe avera. And so the Misha says that a husband and wife who are both tome, they cannot eat together because of being used to an avera, meaning because they are used to having relations. If they start eating and having a nice time together, then they might come to have relations. But in this case it's forbidden to have relations, and therefore to prevent them doing that, ava, they are not even allowed to eat together.
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The Mishnah is going to note something about Two of the halachas we said in the previous Mishnah, and that is the one is not allowed to check lice and one is not allowed to read by the light of a lamp on Shabbos, says the mission of the these two.
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They are among the laws which the Chacholem said in the attic of when the Chachom went up into the attic to visit.
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The reason why he was in an attic is because he hid himself there in order to go through safer Yahezko, because there was some very puzzling parts of that sefer, and so the were considering to hide that safer away, and so went up to an attic for a long time in order to solve all of the puzzling parts of a Haskell, some of which seemed to contradict the Torah. Be it as it may, the Kahom were visiting him, and there were many of the greatest people of the generation in that attic at the time. And so they began arguing about certain things, and Nim they voted, and the amount of chachomim who were members of Beishammai were more than the amount of chachomim who were members of Beis Hillel. And since the Torah says we follow the majority, Beish Shammai won, as it were, all of those arguments.
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And they decreed 18 things on that day which Beit Shammai said should be decreed. And because they were the majority, those decreed were made. And two of those were the two which we mentioned in the previous Mishnah.