Transcript

Shabbos 3.3-3.6 · Time4Mishna

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Mesech shabbos parek gilmish ne gimel until parak gil mishn vov. The focus of the third peric of Mesechosh Shabbos is the malacha of cooking bisho. And of course, it's osama de araisa to cook on a fire. However, it is permitted to cook something by the sun. For example, if you put down an egg in the sun and the sun cooks it directly, that will be permitted. The question of our Mishnah is, what about something which has been heated up by the sun and is now very hot? Could you use that in order to cook something? Namida eraiso Just like it's forbidden to cook something by fire directly, it is also forbidden to use something which has been heated up by fire in order to cook a food. And that is known as something which has been heated up by fire. On the other hand, just like you can use the sun itself to cook food, you can also use something which has been heated up by the sun in order to cook your food. However, just like it's forbidden to use something which has been heated up by fire, so too it's forbidden to use something which has been heated up by the sun in order to cook your food.
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Reason being that it's not clear that it was heated up by the sun, and someone might assume that it was heated up by fire, which would be the more common way of cooking using fire as opposed to sun. And so if someone sees you using to heat to cook something, they might assume that it's also permitted to use in order to cook. They'll know that it's forbidden to cook on fire itself. But they may come to the conclusion that it's permitted to use something which has been heated up by the fire in order to cook food. So the mission begins. A nois and beetles. It's forbidden to put a egg the side of a kettle, and we're referring to a kettle of water which was heated up by fire. So that's an example of to which is forbidden mid to use for cooking. So if he does that Bishulsha to skalgil so that it cooks a little bit, that would be forbidden. Midorayisa, because he is cooking using something which is heated up by fire. But as well as that, it's also forbidden.
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He cannot crack the egg on top of Sudorin, which are these sort of earthenware tiles, earthenware pieces which were heated up in the sun. So you cannot cook an egg on that. Since we are concerned that somebody who sees you cooking on that might assume that it was heated up on the fire, and they may come to the conclusion that it is permitted to use todos ha in order to cook, however, permits one to use todos hachama, something which was heated up by the sun in order to cook, because he is not concerned that people will come to that conclusion. Now, even Ruby agrees that he cannot bury the egg in sand without him or in dust. So. So let's say the egg is still in its shell. We can't place it inside sand and dust, which have been heated up by the sun, so that the egg is roasted so that it's cooked a bit. And although Rabbi Yaisi generally permits one to use todes hamo to cook over here, he forbids it for a different reason. And that is we're going to learn in the next peric that it's forbidden to cover food in materials or items which will add heat to the food. We're allowed to cover it in material so that it retains its heat, it stays the same temperature. It you cannot cover it in something hot, which will then add heat to the food itself. That's considered cooking. So if somebody sees you burying this egg in sand, they might come to the conclusion that you could also use things like hot ash and cover food with ash, because that's very similar to sand. However, it is forbidden to bury something in ash because the ash will add heat to the food, and that will be forbidden because the ash was not heated up by the sun. Mishnah Dalab we're now going to see a support for the last part of the previous Mishnah that although in general, Rabbi Yosi permits one to use to cook food, the exception is when the todos hama is totally covering and insulating the food or the drink, as we will see. So then even Rabiosi agrees that it is forbidden.
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There was a story that the Anche Tavaria, the people who lived in Tavaria, did the following.
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They brought a pipe of cold water into a canal, a body of water, of hot water. Now, there are many natural springs of water in Tavaria, and the water which comes from the strips from the springs is naturally very hot. So the people who lived there put a pipe through the canal, through this body of water, in order that they could put cold water through the pipe, and then the pipe would flow out into somewhere else, for example, a mikvah. And the reason why they wouldn't use the hot water itself from the springs is because it was usually more dirty. It was natural water so what they would do is they would put clean cold water through it in a pipe, and that will be heated up by the surrounding hot water. But if you think about it, this is a case where the hot substance is totally covering the cold, cold substance. And therefore, just like we saw in the previous mission, that will be forbidden. So said to the people of Tavaria in Bashabas, if this cold water is heated up on Shabbos, then it's considered.
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It's considered like any water which was heated up by on Shabbos itself on a fire, and it is forbidden to use that water either for washing or for drinking. Once you've broken Shabbos, you can't benefit from the average, which you did, and therefore you can't use it at all on Shabbos itself. However, beyond if it was heated up on Yom, then it's considered like regular water, like water which was warmed up on Yomt of itself, let's say, on a fire. And in such a case as it's forbidden to use that for washing one's body, they will be permitted to drink that water, since yomt of one is allowed to cook or heat up food or drink. If you're going to drink an Ayamtov. Now, the truth is, when the Mishnah says you cannot use it for washing yourself, that's only referring to washing your entire body. However, the halacha is that one is allowed to use the water, even water which was heated up on Yomtiv itself, for washing one's hands and feet and face. That's considered a general need for everybody. And the halach is that something which you can use for eating purposes or drinking purposes. On Yomturh, you're also allowed to use for other purposes on the condition that it's considered a general use which most people find they need, and therefore you can wash your face and your hands and your feet, but not your entire body, because that is not considered a need which everyone needs to do on Yomtivity. Now, the second half of the mission discusses two types of kettles. And the first one is a mulier. A mulliar was made up of a bowl within another bowl, and in one of the bowls there was coal. According to most, it was in the outer bowl, so surrounding the inner bowl was coal, and on the inside bowl was water, and the water would be heated up by the coal. And of course, as long as the coal is still in there, you cannot use that to heat up the water, because you might come to move around the coals in order to make them hotter. However, if it was heated up before Shabbos, and then a mullah which was scraped out of the coals, so the coals are removed from the kettle, from this bowl before Shabbos, then one may drink from that water on Shabbos itself. And this is because of a rule which we'll discuss in the next Perek, that once something has been heated up, if it is contained or covered in something which retains its heat, it keeps it at the same temperature as it is before Shabbos comes in. So it's permitted to cover the food with that as long as you cover it before Shabbos comes in. So since in this case, this kettle, once the coals have been removed, it keeps the water at the same temperature, it doesn't raise the temperature, it just keeps it at the same temperature, or it keeps it a bit hot at least, so it can be used. On the other hand, antikhi, this is another sort of kettle where there were coals at the bottom, there were sort of two levels in the kettle. At the bottom there were coals at the top, above it was the water. And when it comes to an antikhi, afal pisha gruffa, even if the coals have been scraped out in Shese Nemena, one cannot drink from the water on Shabbos, even if the coals were removed before Shabbos, since even once the coals have been removed, the antiquhi is so hot that it adds heat to the water. And as we will learn in the next per, if a container or a cover of food adds heat to the food or to the drink, then it is forbidden to use that. And we will explain the reasons in the next parak Mishnah. Hey. This Mishnah contains a lot of important and practical concepts and rules with regards to cooking and heating up foods and drinks. Now, halakhically, water which has been heated up can only be considered to cook something else if it fills two conditions. The first condition is that it is still in its kirish. A kirisho means the first utensil, literally, and that refers to the utensil in which it was cooked or heated up. So, for example, if water is heated up in a kettle, the kettle is considered a clear, but if you pour the water into another cup, then the cup is considered a cliche. A second utensil, once removed from the original utensil, used to cook the food. So the water is only considered able to cook something if it is still in its clear.
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And the second condition is that the thing which the hot water is cooking or heating up is only considered to have been cooked by the hot water if it reaches the temperature of yadzo ledes boy. There's a debate as to what exactly the temperature of yasodisbay is, but it refers to the temperature at which, if you touch that thing, you would have to sort of immediately take back your hand from that hot thing. So you can't like pick it up and hold it for a long time because it's too hot. Rather, you'll have to draw back your hand straight away. So at that temperature, a liquid is considered cooked. So bearing those two rules in mind, says Mishnahu, a kettle of water which was heated up using fire, which you removed from the fire, so you've now got a clear ISS which was heated up by fire, you cannot put cold water into that kettle in order that the cold water be heated up by the hot water, since the water is still in a clear the kettle. And secondly, we're discussing where the cold water would also reach the temperature of yad Sayadas boy. The overall temperature of all the water mixed together will still be at least yadis boy, and therefore it is considered to be cooking the cold water and it is therefore forbidden.
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And the way we're going to translate this is he can put a lot of cold water into it because that way the overall temperature will be colder than Yadiel sp, so it won't be considered cooking. Or he could pour all of the hot water from the kettle into a cup, and now the cup is considered a cliche. And then you could even put a little bit of cold water in there. And even if the overall temperature will be out to let us buy in that case, since it is in a cliche, we have a rule that anything in a cliche cannot cook. And if that would be permitted, they'd have shiron in order to make it warm, so it wouldn't be boiling hot, and in that case it would be permitted. So again, either if you make sure the cold water does not reach the temperature of Yadzeledespai, or if you only add the cold water to hot water, which is in a cliche me in those two cases it will be permitted because it is not considered cooking. Continuous omission.
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These are two types of pots. An ilpas is a shallower pot containing some sort of liquid shehevi or miratachin, which were removed from the fire on which they were cooking while they were still boiling hot. So there's certainly at least the temperature of yadzoleles boy. And therefore I may not put any spices in those pots themselves, since that would be putting food into a clear rishine, which has got liquid, which is the temperature of yadzalettus by so both conditions are fulfilled and therefore it is considered cooking. However, avam huluseicha kaora, he could add the spices into a bowl or into a sort of tray, another sort of large bowl, meaning once the water or whatever other liquid which was cooking in the pot is moved into another container. So now it's considered to be in a cliche. And since liquid in a clicheni does not have the ability to cook, spices could be added to the cliche.
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Says you can put the spices in any utensil, even into the clirishain, since spices do not get cooked very easily. And according to spices only get cooked in a clirishayn, which is still on the fire. But as soon as the clirishen has been removed from the fire, you can put the spices in already. Then, since they won't be cooked except for a klirishoin, which contains vinegar or fish brine, fish juice, since if the klirishoin contains those two substances when they are hot, they could even cook spices even once the kleeshin has been removed from the fire. Mishnah VOV this is really the first mishnah in Masechel Shabbos, which will discuss the laws of muktah. And there are many different types of mukta which we'll learn about throughout the Mesekhta. But fundamentally, mukta refers to anything which is not set aside as Shabazz comes in to be used on Shabbos. So anything which is food or a utensil is automatically set aside for Shabbos, because that has many uses and therefore that would not be mukta. But pretty much everything else is considered mukta. And the prohibition of mukta means that you cannot move that item. Now, what is considered set aside or not depends on when Shabbos comes in, which means that if something has no use at the time that Shabbos comes in, or for whatever reason it is mukta at the time that Shabbos comes in, it is considered mukta for the rest of Shabbos, even in a case where the reason why it is mukta no longer applies. Now, the type of mukta which our Mishnah is concerned about and is going to discuss now is known as mukta mahmas isur mukta Machmas isur refers to something which at the time that Shabbos comes in, could not be used without violating an avera. So, for example, that what the mission is going discuss is the oil which is inside of a lamp. So you've got a utensil of the lamp, in the lamp is oil, and you put a wick in the oil and you light the wick. Now, of course, you would light the wick before Shabbas comes in because you can't light a fire once Shabbos has come in already. So that means that at the time that Shabbas comes in, the oil cannot be used for anything unless you extinguish the fire, which is forbidden on Shabbos. So the oil is considered mukta for the entire Shabbos, since at least at the beginning of Shabbos, you weren't able to use that oil without violating the sin of putting out a fire on Shabbos. Now, the first law which the mission is going to tell us is called bitul klime hichonoi. Now, to be mevat el klime hichonai refers to the action of making something mukta on Shabbos itself. Now what does that mean? I thought we said that mukta all depends on when Shabbos came in. So the example which the Mishnah gives is a nice and KLI tachas haner. One cannot put a utensil, some sort of bowl, underneath a lamp. So let's say the lamp is dripping with oil, and so you put a bowl there in order to catch the oil which is coming out of the lamp. Now the oil itself is mukta, since when Shabbos came in, it couldn't be used without doing an avera. And that is known as mukta mahmas isur. Now, because the oil is mukta, something which is mukta, which is being held by something else, makes that thing mukta as well, and that is known as bosses, a base something which holds a mukta item. So if you put a bowl underneath a lamp in order to catch the mukta oil, as soon as one drop of oil drops into that bowl, the bowl itself becomes bosses.
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It's holding something mukta, and therefore it becomes mukta itself. And it is forbidden to make something mukta on Shabbos, and that is known as the action of bitul klimihechonoi, which means nullifying a utensil from its use, from what it's meant for, meaning you're now stopping it being used. Now, the reason why this is forbidden is fascinating, and that is that one of the malachas of Shabbos, one of the forbidden forms of work which one cannot do on Shabbos, is the malacha of building to make something mukta means that you are stopping it being moved, because for the rest of Shabbos it will be forbidden to move that thing because it is now mukta, which means that making something mukta is fixing it in its place, which is like building. And that is the reason, at least according to many, that it is forbidden to be to make something mukta on Shabbos. So again, says the mission, you know, some kitak, one cannot put a utensil underneath a lamp in order to receive the oil in that bowl. And again, the reason is because that is being it's making it mukta because it becomes a bossis le dovah, a base for something which is already mukta. And the reason why the oil is already mukta is because of mukta mahmas isur. It cannot be used without doing the sin of putting out the fire on Shabbos. And the reason why you can't make something mux on Shabbos is because it is like building it. It's fixing it in its place. So lots of important concepts there. But those concepts will keep on coming up throughout the Maserta. So it's all right if they're not super clear right now. Continues the mission.
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But if you put this bowl there before Shabbos, then mutter it's permitted, since you're allowed to build before Shabbos, so you can make it in the future become mukta before Shabbos as well. There's no problem with that. However, of course, as we explained, one may not benefit from the oil on Shabas which falls into there. And you can't move it away because it is not considered prepared, meaning it is mukta, as we explained. All right, the second part of this mishna discusses another type of mukta. So far we've discussed, and now we're going to discuss which refers to a utensil which is mukta, because of how disgusting it is to use it. And the example which the Mishnah gives is as follows.
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One is allowed to move a new lamp, one which has never been used before. And of course, we're discussing where it is not being used right now either, because then certainly it will be mukta. But since it's never been used before, it's just like a regular container or a sort of small bowl which you could use for holding other things as well. And therefore it does have uses and it is not considered muka.
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But you are not allowed to move an old lamp, meaning one which has been used before, since it's likely to be very dirty and grimy, and you wouldn't use it to hold other things because it's still got some dirty oil in there. And so really the only use which you would use this lamp for is for the forbidden use of lighting a candle in it. And so that is muktamahmasmius, where because of how disgusting and not nice an item is, you won't use it for any permitted use. Now, on this concept, and according to Shimon, there is no such thing as mutsamachmas mius, just because it's not so nice to use that for other things, it is technically still fit for other uses. And therefore all types of lamps can be moved, even an old one. And the truth is, Rabi Shimon also argues on the concept of mukta mahmas isur, where something is mukta because it can only be used by doing a sin. According to be Shimon, that is not considered mukta, however, would still hold that the oil in a lamp is considered mukta. We explained at the beginning of the Mishnah that the oil is mukta mahmas isura, since at the time that Shabbos comes in, you cannot use that oil without extinguishing the fire. The flame, however, says that it is mukta for a different reason, and that is because the flame is mukta. The flame is not considered a utensil, a klee. You can't really start using it for anything tangible, and therefore the flame itself is considered mukta, which makes anything which is holding it a bosses, a base which is holding something mukta. And therefore even Abhishiman agrees, except for a lamp which is actually burning on Shabbos, because even the contrary, Shimon, it will be forbidden to move that lamp since it is holding the flame which is mukta. Now though, he said at the beginning of the mission that one cannot place a bowl underneath a lamp to catch the oil. The Mishnah says that you can put a utensil, for example, a bowl underneath a lamp if the lamp is not leaking oil, but rather you put it there to catch the sparks which are coming out of the wick. Now, although the sparks are considered muktsa, just like the flame, they certainly haven't really got a use, a tangible use. Nevertheless, as soon as sparks have landed in this utensil, they immediately go out and they don't really exist anymore. And therefore the bowl which catches the sparks will not become a bosses of a base which holds something which is mukta. Since as soon as the sparks have landed on the bowl or on the plate or whatever you put there, they are no longer there really. So it is not a base for something which is mukta. However, says the mission, you cannot put water into this utensil so that when the sparks come in they immediately go out, because that will be extinguishing and putting out the sparks, which is forbidden, just like putting out a flame. So again, lots of concepts which were introduced in the last couple of mishnayas. It's not entirely necessary to learn all of them right now since they will come up again and again, by which time they will be more easily remembered.