Transcript

Shabbos 9.6-10.2 · Time4Mishna

0:02
The Mishnah's list of different items and how much of them one needs to carry out on Shabbos to be cha continues. And it's worth remembering the major rule that if an item has a common use and an uncommon use, then the amount to be higher for is based on the common use. However, if it has, let's say, two common uses, then we are strict and we based it on the smaller amount that you would be high even for carrying that smaller amount on Shabbos. Now, the unique thing about our mission over here is, is that there is no minimum amount, because even a tiny amount is considered significant.
0:35
We're gonna see for different reasons. And therefore, however much you take out, you would be chayyev pilpeles, a type of spice similar to pepper, which some people would put in their mouth for nice breath. It would smell nice, and even a tiny amount would work. So kolshahi, if one takes out a tiny amount, it would be the itron tar. This was somehow used to cure migraines and headaches. And again, even a tiny amount would work. So kolshahu, one would be chai, for any amin, different types of spices which were used for their smell, not to add to food, but for their smell. So any spice smells, you don't need a lot of it to produce the smell.
1:13
Different types of metal, even if you carry out the tiniest piece of metal, you would be chaiv, because this can be stuck at the end of a long stick, which was used to prod animals to make them go along, to make them continue walking. So again, kolshain, he would be chaiv, for carrying out any amount.
1:31
If somebody carries out any part of a stone, of them is beach, or from the earth, at the bottom of them is beach, mekexaphorim, the rotting part of scrolls containing holy words or Torah scrolls, or mekak mitresayem, or the rotting part of the covers of the Sefer Torah, or the other holy sefarim, kolshahain, any amount which you carry out, shematzin oisan, legonzon, since one is obligated to hide and put away these scrolls in Geniza, a special area designated to put old sephorim instead of throwing them away. And since this obligation applies to any tiny amount of the sefarim, that means that there is significance in even a tiny amount. And one would therefore be chayyev for carrying even a tiny amount. Now, we learned in Parag Zayn that something which is not fitting to be kept, for example, avodah Zara, idolatry must be destroyed. Something like that. We view it as if it doesn't exist. And therefore, if one were to carry out idolatry on Shabbos, he wouldn't be chaiv, because it's like he took out. Nothing, however, argues with that.
2:35
Says even one who carries out something which serves idolatry and therefore must also be destroyed. Kahu, if he carries out any amount of it, is very strict. Compared to the avatana sh. The pos says nothing from the kim, which in that context refers to idolatry. None of that will stick in your hands, meaning it's forbidden to benefit from any other desire, which means that any other desire has significance.
3:03
And one would therefore be liable for carrying out any amount of amodazara on Shabbos.
3:07
Hamaiti kumasaraychim, one who carries out a box which was used by peddlers. And this box contained lots of different sections in which they would put different spices and different items in each of the sections, even though it has lots of different types of things in the boxes. Ein Chayev el chatos akhas. He has only Chayev 1 carbon chatos for carrying this thing out. That's the punishment for violating Shabbos by mistake. If he did it on purpose, he would be put to death. But the point of the Mishnah is to tell us that he has only done one avira. Even though there might be different things in each box, when he carries it out, it's all considered part of the same thing. And therefore only one act of an avera, for which would therefore be chayyev, only one korbon chatos ziro neginno garden seeds. And we're going to understand the Mishnah to be referring to edible garden seeds. And we learned already two ProKim ago, the one who carries out any edible food, the amount is the size of a dried fig. However, when it comes to these garden seeds, there is another common use, and that is to plant them. And the amount for planting is less than for eating. It's less than a dried fig. And since they are both common uses, we go with the stricter one, the smaller amount. So pox me kag for carrying out slightly less than a dried fig, the size of a dried fig, it is close to that amount, but slightly less. Now, yehud remember, sayra is even more strict. Rabihud member seira oy mer cha. Even if you only take out five garden seeds, that's already considered significant. It's a group of seeds, and one would Be liable for just that small amount. Continues the mission according to everybody. Zerak hashuin, seeds of cucumbers sh. Even if you only take out two of them, you already similarly Zara deluim, seeds of gourds SH also 2 Zara per seeds of an Egyptian being shanayim. Again, if you take out only two of them, you're already they are more significant and more valuable than most other seeds. Now, the halach is that although insects may not be eaten, the Torah specifically says that there are certain types of locusts which can be eaten on our kosher.
5:12
An alive kosher locust, kolshahu. Any amount, any size of the locust would already be considered significant.
5:20
And if one carried that on Shabbos, he would be cha. Interestingly, the Gemara explains that this was actually a common pet in those days. Young children would often play with these alive locusts and keep them as pets. However, it is inferred from this opinion of our Mishnah that only kosher locusts were kept as pets for young children. Because really, one should not give a small child a non kosher locust as a pet, because if it dies while it's playing with it, the child might come to eat the locust. And one is not allowed to allow his children to eat non kosher. We're going to see. The Rabihuda argues with this at the end of the Mishnah. Be as it may, says the Mishnah mace, once the locust is dead, then only if you carry out kagre geres the size of a dried figure, a locust which is at least that big, only then would you be chayyev, because now it is edible and is treated like all other food.
6:09
A certain type of bird which was found in vineyards bin Kha bin Mesa, whether it is alive or dead, any amount which you carry out, because people keep it for healing purposes, and even a tiny amount of it is considered something which can be used for healing. Now says, and he is arguing on the previous point of the Mishnah about the locust, even one who carries out a non kosher alive locust kosher, who will be chaya for carrying out even a tiny amount, a tiny locust, shematzino is a konnasakhet, because it is okay to give a child a non kosher locust as a pet for him to play with it. And we're not concerned that if it dies, the child will eat it, because usually the child will be too sad to eat it because it was his pet and he won't come to eating that non kosher locust.
7:00
The following Mishnah brings a very important exception to the last two and a half ProKim, where we have listed the amounts for which one is higher for carrying out each item. And the truth is, right at the beginning of this list in Paris we did reference this exception, but now the Mishnah explains it in more detail. And the key word here is hamatsniya, one who keeps and stores an item for a specific use. For example, if somebody designated and stored something lazera in order to plant it, or oladugma as an example to show to people, let's say he's selling things, he wants to show an example to people. So he might show a very small example or valerifua if he designates something to be used for healing purposes. So after designating that thing for a specific use, he is now given significance to that thing. And therefore if he takes that out on Shabbos chayyev becholshahu, he is liable regardless of how much he designated and took out. Even if, let's say he set aside only a tiny amount, let's say one seed or two seeds, and he took those two seeds out, since he gave significance to them, he would be liable for carrying those out on Shabbos. And this principle is known as arch shave, where he gives importance and significance to a particular item. Nevertheless, says the Mishnah, interestingly, all other people, if somebody else were to carry that item which he designated, they would only be chayev if it is the regular amount which we have discussed in the last two and a half parakim. The fact that he lends significance to these items has no effect on other people. And for somebody else to be chai for carrying those things out, they would have to carry out the regular amount for that particular item. Now, this principle of arch shaveh is talking about where he designated that thing for a specific purpose before Shabbos came in. Now what happens if, let's say he did that and then he carried out the seed into Ereshus Arabim, and as the Mishnah says, he is chayev for that. What happens if, once he took it out into Rosh Hasarabim khazar, he changed his mind. He decided, you know what? This seed have actually changed my mind. I don't want to plant this seed, I want to use it for its regular use. Let's say I want to eat it, or I only want to plant it in a group of other seeds, as I would regularly do. And then after he changed his mind, he brought it back into Ere Shushayachid. Well, now there's no principle of archives anymore, because he doesn't hold of this as significant anymore. And therefore he reverts to being like every other person.
9:29
He would only be liable if he carries out the regular amount which the Mishnahs have listed in the last two and a half rakim, because this is no longer considered extra significant for him. Now, this Mishnah was really the last Mishnah in the Masechtah, which discusses the various amounts for which one is for carrying out on Shabbos. However, the Masekhtah does now continue with this malacha of Haitza of carrying something from one domain into another on Shabbos. Now, we learned in the first mission of the Masekhtah that in order to be liable in order to be for carrying from, let's say, into Ershuzarabim on Shabbos, or the opposite from Ershu Sarabim into, one has to lift it up. He has to do an Akira in one of the domains. Then the second thing is a Shinui reshus, changing the domain, moving it across into the new domain. And the third thing is a Hanaka, putting it down in the new domain. Again Akira, then shiny, then hanaka. We also mentioned in the introduction to the Maser that although anything which does not meet the conditions of is considered a mocking patur, an exempt area into which one is allowed to carry midi raban on. There is a fourth type of domain known as a Carmelis, which is something which has certain characteristics which are similar either to a or or it's similar to both of them. And an example of a Carmelis would be a raised platform which is at least 4 by 4 TFAChem, but it is less than 10 high. So if it was 10 Fahim high, it would be so too. If, let's say the platform was in Eirshosarabim and it was less than 3, in that case it would be part of the Roshasarabim. However, if the platform is in between 3 and 9 tfochem, then it's not considered part of the Roshasarabim, but it's also not considered the Rosh Hasayachid. However, since it is 4 by 4 TV, this would be considered a Carmelis, and it is midraban forbidden to carry from a Syrabim into a Carmelis or vice versa, and also from a into a Carmelis and vice versa. So the mission says Hamoitze cholem, one who carries out food from ershus ha yochid into.
11:38
However, before putting it down in the roshu ha rabim unusanon alhoys kupa, he put it down on the eskupa, which is this sort of platform, which is between 3 and 9th Fahim, and is therefore considered a Carmelis. And the truth is, we're even discussing a case where he didn't put down the food, but he just stopped walking and he stood there on this platform that is also considered to be like a hanachah, says the Mishnah ben shahzar beIN shaytzion acher. Whether he went back and took it out into the risharabim or whether somebody else took it out into the potter, he is exempt. Now, certainly, if somebody else does the second half of the malacha, they'll be exempt. But even if you then take it into the sarabim, so you did an akira in Wanroshous, then a shinu Rus and then a hanachah in the new Rushus. But the Mishnah says, pot you're exempt. Why is that? The answer is because in the middle of all of this, there was a hanocha in a Carmelis. And one cannot be chayyev from for carrying into or from a Carmelis, because it's only forbidden midribanon. So here this person did two things which are forbidden midrabbonon. But he did nothing which is forbidden midor.
12:48
The first thing he did was take from her shayokhr into a Carmelis. That's one prohibition midrabanon. The second thing, taking from a Carmelis into Rosh hasharabim. Another thing forbidden medraban. But says the Mishnah, panishnalacht be vasachas, since he did not do this malacha of carrying from Roshayokhid into Roshasarabim in one go. He's not liable. He is not chayev, because he just did two mjrabanans. The last half of the mission discusses a platform which is less than 3 tfachim high. And therefore, if the platform is in the rosh sarabim, it is considered part of the yershusarabim. And the Mishnah says if somebody has a box which is full of produce, and after taking it out of the he places it straight away onto the outer iskupa, this outer platform, which is part of the Roshasarabim. So if the entire basket is placed on the platform, then he would be chayav because he has taken it out from straight onto Rosha Sarabim. But says the Mishnah afoif ha p Even if the majority of the produce is outside in the Rosh Hasrabim on the platform, if any part of the basket is not on the platform, rather it's still over the Roshos ha yoched, says the Mishnah potter, he is exempt at Yayes Kalakkupa unless he takes out the entire basket and puts it into Rishorabim in one go. And the reason for this is because the whole nature of the Malacha of Haitza is that you are carrying something from this domain into the other domain. If any part of that still remains in the original domain, then you haven't carried it from one domain into another, and so you are exempt. Now, the question which is addressed by the Gemara is that this will make sense, and it's all very good when it comes to the basket itself, because part of the basket is still in the Roshasayachid, but the produce which is inside of the basket. Let's say you've got lots of apples in the basket, so lots of those apples are totally in the Rosh Hasarabim. They're not as large as the basket, and lots of those are in the Rosh Hasharabim totally. So would one be Chayyev for that? So this is a discussion in the Gemara, but according to one opinion, we view this whole thing as one unit, since it's all contained in the basket, whatever status the basket has, it is the same for the fruit, the fruit already considered to be part of the basket and inside of the basket, and all of the things inside the basket are one. And therefore you would be exempt even for the apples which are totally outside in the Roshasarabim.