Bishul B'Davar Sheino Ochel

What is Hilchos Shabbos | Rabbi Meir Finkelstein (Yeshivat Kerem B'Yavneh)?

Shiurim by Rabbi Meir Finkelstein in KBY.

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Topic today is in הלכות בישול Hilchot Bishul. First is a topic that we've already spoken about a little bit because it came up in שהייה והחזרה Shehiyah v'Hachzara, but we did it at the end of שהייה והחזרה Shehiyah v'Hachzara, now we're going to do it at the end of בישול Bishul, that's the question of מעשה שבת Maaseh Shabbat, and we have to discuss that in a בישול Bishul context now. Hopefully that'll be relatively brief because we've already spoke about a lot of the permutations in שהייה והחזרה Shehiyah v'Hachzara, but we'll go over it again. And then, the second סוגיא sugya is the סוגיא sugya of בישול בדבר שאינו אוכל Bishul b'Davar she'eino Ochel, can you have cooking on non-foods? Right, we've been discussing only foods, what if you cook something that's not food, can you violate בישול Bishul? So that'll be our final discussion and then, okay, we'll see what happens then. But so the story starts here with a גמרא Gemara מסכת חולין Masechet Chulin on דף ט\"ו עמוד א' daf tes vav amud aleph where the גמרא Gemara is quoting a ברייתא Baraita with three שיטות shitos about מעשה שבת Maaseh Shabbat. The גמרא Gemara says as follows: המבשל בשבת Hamvashel b'Shabbat, if somebody cooks on שבת Shabbat, בשוגג יאכל במזיד לא יאכל דברי רבי מאיר b'shogeg yokhal b'mezid lo yokhal divrei Rabbi Meir. רבי מאיר Rabbi Meir holds you can eat it if you did the מלאכה melacha בשוגג b'shogeg, but if you did the מלאכה melacha במזיד b'mezid, you cannot eat it. רש\"י Rashi explains that means both you can't eat it and other people can't eat it. רבי יהודה אומר בשוגג יאכל למוצאי שבת Rabbi Yehuda omer b'shogeg yokhal l'motzaei Shabbat, במזיד לא יאכל לעולמית b'mezid lo yokhal l'olamit. רבי יהודה Rabbi Yehuda says if you cooked בשוגג b'shogeg, so then you're allowed to eat it on מוצאי שבת motzaei Shabbat, במזיד לא יאכל לעולמית b'mezid lo yokhal l'olamit, but if you cooked במזיד b'mezid, you can never eat it. Now רש\"י Rashi explains that means you can never eat it, but other people can eat it on מוצאי שבת motzaei Shabbat. And then the third שיטה shita is רבי יוחנן הסנדלר אומר בשוגג יאכל למוצאי שבת לאחרים ולא לו Rabbi Yochanan HaSandlar omer b'shogeg yokhal l'motzaei Shabbat l'acherim v'lo lo. If you did בישול bishul בשוגג b'shogeg, so then others can eat it on מוצאי שבת motzaei Shabbat, but you cannot. במזיד לא יאכל לעולם לא לו ולא לאחרים B'mezid lo yokhal l'olam lo lo v'lo l'acherim, if you did it במזיד b'mezid, neither you nor others can eat it at all forever. Right, if you remember we spoke at the time that each one's במזיד b'mezid becomes the next one's שוגג shogeg, right? So if you just play that through, that's the way to remember this. רבי מאיר Rabbi Meir to רבי יהודה Rabbi Yehuda to רבי יוחנן הסנדלר Rabbi Yochanan HaSandlar, they go up in level of severity and each one's במזיד b'mezid becomes the next one's שוגג shogeg. So רבי מאיר Rabbi Meir's בשוגג b'shogeg is מותר לגמרי muttar legamrei, his במזיד b'mezid is אסור assur for everyone till מוצאי שבת motzaei Shabbat. Now רבי יהודה Rabbi Yehuda's בשוגג b'shogeg is אסור assur to everyone until מוצאי שבת motzaei Shabbat, but his במזיד b'mezid is מותר muttar for others on מוצאי שבת motzaei Shabbat and אסור assur to you forever. And רבי יוחנן הסנדלר Rabbi Yochanan HaSandlar's בשוגג b'shogeg is מותר muttar for others on מוצאי שבת motzaei Shabbat and אסור assur to you forever, and his במזיד b'mezid is אסור assur for everyone forever. Fine, that's how to remember it. Now רש\"י Rashi points out there's a מחלוקת machloket, bit of a מחלוקת machloket between רש\"י Rashi and the רמב\"ם Rambam. The רמב\"ם Rambam learns the same as רש\"י Rashi in terms of who it's אסור assur for when, but there's a מחלוקת machloket about something called בכדי שיעשו b'kdei sheyeasu. When we say that it's אסור assur until מוצאי שבת motzaei Shabbat, in all the various cases where it's אסור assur until מוצאי שבת motzaei Shabbat, רש\"י Rashi says it's אסור assur on מוצאי שבת motzaei Shabbat until בכדי שיעשו b'kdei sheyeasu has transpired. בכדי שיעשו b'kdei sheyeasu means the amount of time that it would take on מוצאי שבת motzaei Shabbat to cook this. So let's say it takes, I don't know, 40 minutes to cook chicken, so you cook the chicken on שבת Shabbat, so in a case where let's say, I don't know, let's say רבי מאיר Rabbi Meir's במזיד b'mezid or רבי יהודה Rabbi Yehuda's בשוגג b'shogeg, so it could be מותר muttar on מוצאי שבת motzaei Shabbat, but only if 40 minutes have elapsed, you can't eat it right away on מוצאי שבת motzaei Shabbat. The רמב\"ם Rambam does not have that requirement of בכדי שיעשו b'kdei sheyeasu. The רמב\"ם Rambam just says it's מותר muttar on מוצאי שבת motzaei Shabbat. What are they arguing about? רש\"י Rashi seems to hold, this is how Rabbi Wiederblank explained it, רש\"י Rashi seems to hold that the איסור issur is that you shouldn't be נהנה neheneh from the מלאכה melacha that you did on שבת Shabbat. So if you eat it right when שבת Shabbat ends, you're נהנה neheneh from the מלאכה melacha you did on שבת Shabbat because there's no way that you could have had this if you didn't cook on שבת Shabbat because there hasn't been enough time that elapsed. The רמב\"ם Rambam holds that no, it's not about not being נהנה neheneh from the מלאכה melacha you did, it's just a קנס knas that if you did the מלאכה melacha we קנס knas you, you can't eat it on שבת Shabbat, you have to wait till מוצאי שבת motzaei Shabbat. So for the רמב\"ם Rambam, you would not have to wait until בכדי שיעשו b'kdei sheyeasu. The רמב\"ם Rambam only has the הלכה בכדי שיעשו halacha b'kdei sheyeasu, we find it in two places: there's in הלכות שבת פרק ו' הלכה ח' Hilchot Shabbat Perek Vav Halacha Chet when the רמב\"ם Rambam talks about being נהנה neheneh from מלאכת עכו\"ם melechet Akum. Right, there is an איסור issur to be נהנה neheneh from a מלאכה melacha a גוי goy does on שבת Shabbat for a Jew. So when are you allowed to be נהנה neheneh? Let's say a גוי goy sees that I'm sitting in the dark, so a גוי goy comes in and he turns on the light for me. I'm not allowed to be נהנה neheneh from that light. If the גוי goy turned on the light for himself and then, okay, that's a different story, but the גוי goy can't just come and turn on the light for me. So until when can I not be נהנה neheneh? So the רמב\"ם Rambam says until מוצאי שבת בכדי שיעשו motzaei Shabbat b'kdei sheyeasu, which turning on the light would be a second, but more substantial מלאכות melachot could take more time. The interesting thing is that you also find בכדי שיעשו b'kdei sheyeasu with respect to שהייה shehiyah in the רמב\"ם Rambam. This is in הלכות שבת פרק ג' הלכה ט' Hilchot Shabbat Perek Gimmel Halacha Tet that even though with respect to בישול bishul the רמב\"ם Rambam does not have בכדי שיעשו b'kdei sheyeasu, when it comes to שהייה shehiyah, the רמב\"ם Rambam does have בכדי שיעשו b'kdei sheyeasu. So that's just an interesting twist in the רמב\"ם Rambam. Rabbi Wiederblank suggested perhaps the concern of שמא יחתה בגחלים shema yechate b'gechalim prompted us to say we even need to wait בכדי שיעשו b'kdei sheyeasu so you don't come to stoke the coals on שבת Shabbat. Just like by הנאה ממלאכת עכו\"ם hana'ah mimlechet Akum, the רמב\"ם Rambam invoked בכדי שיעשו b'kdei sheyeasu so you don't come to אמירה לעכו\"ם amira l'Akum. So perhaps that's the logic in that, but when it comes to בישול bishul, we're not concerned that a person's going to come to בישול bishul. Okay, בסדר beseder. How do we פסקן pasken הלכה למעשה halacha le'maise? Do we פסקן pasken like Rabbi Meir, Rabbi Yehuda, Rabbi Yochanan HaSandlar? So there's a Gemara in חולין Chullin on the same דף daf, קט״ו kuf tes vav. The Gemara says: כי מורי להו רב לתלמידיה מורי להו כרבי מאיר Ki mori lehu Rav letalmidai mori lehu ke'Rabbi Meir. When Rav would teach to his תלמידים talmidim, he would say we can be מקל meikel like Rabbi Meir. וכי דרש בפרקא דרש כרבי יהודה משום עמי הארץ Ve'chi darash be'pirka darash ke'Rabbi Yehuda mishum amei ha'aretz. But when Rav would give public שיעורים shiurim, he would say we פסקן pasken like Rabbi Yehuda, he would be מחמיר machmir because of עמי הארץ amei ha'aretz who, if you're מקל meikel too much to עמי הארץ amei ha'aretz, so they tend to be מקל meikel too far. So Rav would be מחמיר machmir in public. So the question is, who are we? Are we Rav's תלמידים talmidim or are we Rav's עמי הארץ amei ha'aretz? That's a מחלוקת machlokes between the שולחן ערוך Shulchan Aruch and the גר״א Gra. The שולחן ערוך Shulchan Aruch in סימן שי״ח סעיף א׳ siman shin yud ches seif alef, the very first סעיף seif in הלכות בישול Hilchos Bishul is actually מעשה שבת ma'aseh Shabbos, the last topic of the first סעיף seif. Why it's arranged that way I'm not sure. But the שולחן ערוך Shulchan Aruch סימן שי״ח סעיף א׳ siman shin yud ches seif alef פסקנס paskens like Rabbi Yehuda. Again, that means הלכה למעשה halacha le'maise that if a person does בישול bishul בשוגג beshogeg, so then you can eat it on מוצאי שבת Motzei Shabbos but not on שבת Shabbos. If you did בישול bishul במזיד bemeizid, you are never allowed to eat it but other people can eat it on מוצאי שבת Motzei Shabbos. That's how the שולחן ערוך Shulchan Aruch פסקנס paskens like Rabbi Yehuda. The וילנא גאון Vilna Gaon פסקנס paskens like Rabbi Meir, a much bigger קולא kula. Because according to Rabbi Meir, if you cooked בשוגג beshogeg, which most of the times a person does a מלאכה melacha it'll be בשוגג beshogeg, right? So that would be מותר muttar. If you did it במזיד bemeizid, so then it's אסור assur until מוצאי שבת Motzei Shabbos. That's the שיטה shita of the וילנא גאון Vilna Gaon. The ביאור הלכה Biur Halacha, sorry, the משנה ברורה Mishnah Berurah in סעיף קטן ז׳ seif katan zayin writes that we פסקן pasken like the שולחן ערוך Shulchan Aruch, but in a מקום צורך makom tzorech you can be מקל meikel like the גר״א Gra. So you have to figure out, you know, מקום צורך makom tzorech is always hard to gauge. You have to figure out what exactly is a מקום צורך makom tzorech, but if it would come up that someone did something that's like, you know, you'd have to construct a case. It'd be very hard to construct a case where you did ממש mamash בישול bishul on שבת Shabbos. You don't have the כלל klal of ספק פלוגתא sofek plugta to rely on, right? If you remember ספק פלוגתא sofek plugta, that for מעשה שבת ma'aseh Shabbos anyways if there's one שיטה shita to be מקל meikel לכתחילה lechatchila, like for example, somebody, let's say somebody makes you a cup of tea on שבת Shabbos and you don't hold, let's say they use a כלי שלישי kli shlishi and you don't hold a כלי שלישי kli shlishi. That's ספק פלוגתא sofek plugta, you could be סומך someich on Rav Moshe, you could drink the tea. Right, you can't do it, but someone did it already. Even if they made it in a כלי שני kli sheini, you could be סומך someich on Rav Chaim presumably and drink the tea. There's ספק פלוגתא sofek plugta. You can't do it if you don't hold that way, but בדיעבד bedieved you could rely on it. Somebody heats up soup on שבת Shabbos, לח שנתצנן lach shenitzztanen. The soup was fully cooked, it cooled down, someone heats it up. So yes, we're מחמיר machmir, בישול אחר בישול בדבר לח bishul achar bishul bedavar lach, you can't do it, but if somebody does it, right, there's the ר״ן Ran, there's the רמב״ם Rambam, אין בישול אחר בישול אפילו בדבר לח ein bishul achar bishul afilu bedavar lach, so you can eat the soup. So you have to think of a case where you don't have ספק פלוגתא sofek plugta and it was still בישול bishul and you did it בשוגג beshogeg that you'd want to rely on Rabbi Meir. I can't think of a case offhand, but maybe I'm sure cases could come up. Fine. One interesting point about מעשה שבת ma'aseh Shabbos, so the Gemara only ever has it about בישול bishul. Right, this מחלוקת machlokes Rabbi Meir, Rabbi Yehuda, Rabbi Yochanan HaSandlar is המבשל בשבת hamvashel beShabbos what's the הלכה halacha? Does מעשה שבת ma'aseh Shabbos apply to other מלאכות melachos? This is our little bit of introduction to other מלאכות melachos. So does מעשה שבת ma'aseh Shabbos apply to other מלאכות melachos? So the רמ״א Rama in סימן שי״ח סעיף א׳ siman shin yud ches seif alef writes that מעשה שבת ma'aseh Shabbos applies to other מלאכות melachos as well. The רמ״א Rama says when the מחבר Mechaber writes in שי״ח א׳ shin yud ches alef that המבשל בשבת hamvashel beShabbos, the רמ״א Rama says or you did any of the other מלאכות melachos, the same הלכות halachos would apply. There is however a little bit of a discussion whether the רמ״א Rama means that literally or not because there is a Gemara in מסכת עירובין Masechet Eruvin on דף מ״א עמוד ב׳ daf mem alef amud beis going on to מ״ב עמוד א׳ mem beis amud alef that one תנא tanna holds that if you brought fruit outside the תחום techum and then you brought them back inside the תחום techum, so let's say you know you carried the fruit all the way out, then you just brought it back, so you violated an איסור issur bringing it outside the תחום techum, but even if you did that במזיד bemeizid you're allowed to eat that fruit and we פסקן pasken that way in שולחן ערוך Shulchan Aruch. That's in סימן ת״ה סעיף ט׳ siman taf hey seif tes that we פסקן pasken that way. Now there's a מחלוקת machlokes in the ראשונים Rishonim though what happened to מעשה שבת ma'aseh Shabbos? You violated the איסור issur of תחום techum with these fruit, so why is there no איסור מעשה שבת issur ma'aseh Shabbos? So תוספות Tosafos in עירובין Eruvin on דף מ״א עמוד ב׳ daf mem alef amud beis דיבור המתחיל לא dibur hamaschil Lo says because it's only an איסור דרבנן issur d'rabbanan and תוספות Tosafos thinks when it's an איסור דרבנן issur d'rabbanan there'll be no problem. Rabbi Wiederblank quoted a רמב״ן Ramban that I did not find inside, but I probably just didn't look hard enough, that the רמב״ן Ramban says there's only מעשה שבת ma'aseh Shabbos when the איסור issur that you did remains, such as you did בישול bishul and the food is now cooked. But here you brought it outside the תחום techum, you brought it back, so you kind of you did an איסור issur but the איסור issur has no remaining effect, so there's no problem of מעשה שבת ma'aseh Shabbos. The ריטב״א Ritva, this is in עירובין Eruvin on דף מ״א עמוד ב׳ daf mem alef amud beis דיבור המתחיל אמר רב פפא dibur hamaschil Amar Rav Pappa, the ריטב״א Ritva quotes רבינו יונה Rabbeinu Yonah that there's only מעשה שבת ma'aseh Shabbos when there's a שינוי בגוף החפצא shinui be'guph hacheftza, right? So בישול bishul, you change the object, so that's מעשה שבת ma'aseh Shabbos. But if there's no שינוי shinui in the object like here when it comes to... תחום tchum, so now it's important תחום tchum is not a מלאכה melacha, right we already said it's an איסור דרבנן issur d'rabonon, but this איסור issur of תחומין tchumin, so you brought something outside the תחום tchum, that didn't make a change in the חפצא cheftza, you just moved the object from one place to another. The Rabbi Widerblank pointed out that the חיי אדם Chayei Adam writes that it's משמע mashma from the רמב\"ם Rambam in פרק ו' הלכה כ\"ד Perek Vav Halacha Chaf Dalet in הלכות שבת Hilchos Shabbos like this שיטה shita of רבינו יונה Rabbeinu Yona. And based on this, the חיי אדם Chayei Adam has a discussion about מלאכת הוצאה meleches hotza'ah. If you carry something, is there an איסור issur of מעשה שבת Ma'aseh Shabbos? Because you didn't make any שינוי shinuy in the חפצא cheftza. That גופא gufa is why הוצאה hotza'ah, we were discussing about this a little bit on שבת Shabbos, the מלאכה melacha is about creativity. Right, that's why if anyone was wondering my riddle, you know why is הבערה hav'arah the one מלאכה melacha that's mentioned in the תורה Torah? Perhaps the answer is because it's the most creative act a person can do. It looks like יש מאין yesh mei'ayin, creating a fire. So מלאכה melacha is about creativity. There is in one place there's an אור זרוע Or Zarua that says הוצאה hotza'ah is a מלאכה גרועה melacha gerua. The גמרא Gemara calls הוצאה hotza'ah a מלאכה גרועה melacha gerua. The ראשונים Rishonim try to explain why is הוצאה hotza'ah a מלאכה גרועה melacha gerua. So the אור זרוע Or Zarua explains because it's not creative. What's creative about הוצאה hotza'ah? You brought things from one place to another. אה Ai, but it is a מלאכה melacha in the end of the day. So what's creative about הוצאה hotza'ah? Take a look in the אמת ליעקב Emes L'Yaakov of יעקב קמינצקי Yaakov Kaminetsky has a beautiful piece on what makes הוצאה hotza'ah creative. But for our purposes, you know the relevance, you don't make a שינוי shinuy in the חפצא cheftza. It's not creative. You're not changing something, at least in an obvious type of way. So is there מעשה שבת Ma'aseh Shabbos? So the חיי אדם Chayei Adam suggests that maybe there's no מעשה שבת Ma'aseh Shabbos by הוצאה hotza'ah. From the רמ\"א Rema though it sounds like there is because the רמ\"א Rema says if you do any מלאכה melacha, so there is מעשה שבת Ma'aseh Shabbos. However in the נשמת אדם Nishmas Adam, which is the חיי אדם's Chayei Adam's footnotes, which it might be כדאי kedai to get familiar with for next זמן zman because there are some very fundamental נשמת אדם's Nishmas Adams about קידוש וברכה Kiddush u'Vracha. But the נשמת אדם Nishmas Adam writes that from the רמ\"א Rema in סימן ת\"ה Siman Tof Hey, it's משמע mashma that the רמ\"א Rema holds that there only is מעשה שבת Ma'aseh Shabbos if there was a שינוי shinuy in the גוף החפץ guf hachafetz. So that's just a little bit of background, we're not going to go into it more than that, but just a little bit of background, the broader picture of מעשה שבת Ma'aseh Shabbos. One final point about מעשה שבת Ma'aseh Shabbos with the הלכה למעשה halacha l'ma'aseh is that the וילנא גאון Vilna Gaon in סימן שי\"ח סעיף קטן ב' Siman Shin Yud Ches Seif Katan Beis writes that the רמב\"ם Rambam and the שולחן ערוך Shulchan Aruch only פסקן pasken like רבי יהודה Rabbi Yehuda with respect to an איסור דאורייתא issur d'oraisa. Remember we have this מחלוקת שולחן ערוך וגרא machlokes Shulchan Aruch v'Gra, do we פסקן pasken like רבי יהודה Rabbi Yehuda or רבי מאיר Rabbi Meir? רבי יהודה Rabbi Yehuda is the מחמיר machmir, רבי מאיר Rabbi Meir is the מקיל meikel. So the גרא Gra says the רמב\"ם Rambam and the שולחן ערוך Shulchan Aruch is following the רמב\"ם Rambam only פסקנס paskens like רבי יהודה Rabbi Yehuda by דאורייתא's d'oraisa's. But by דרבנן's d'rabonon's, the רמב\"ם Rambam would be the רמב\"ם Rambam would agree - and again the רמב\"ם's Rambam's the source for the שולחן ערוך Shulchan Aruch so presumably the same would apply to the שולחן ערוך Shulchan Aruch - the רמב\"ם Rambam would agree that we're מקיל meikel like רבי מאיר Rabbi Meir when it comes to דרבנן's d'rabonon's. How does he know that? So there are two רמב\"ם's Rambams that indicate that way. One is a רמב\"ם Rambam in both are in הלכות שבת Hilchos Shabbos and both are in פרק כ\"ג Perek Chaf Gimmel. One is in הלכה ח' Halacha Ches where the רמב\"ם Rambam says if a person is טובל כלים tovel keilim on שבת Shabbos בשוגג beshogeg, you're allowed to use them. If you did it במזיד bemayzid, you're not allowed to use them until מוצאי שבת Motzei Shabbos. Now טבילת כלים tvillas keilim is an איסור דרבנן issur d'rabonon on שבת Shabbos. So it sounds like the רמב\"ם Rambam thinks that if you did a דרבנן d'rabonon so then בשוגג beshogeg you're allowed to there's no problem of מעשה שבת Ma'aseh Shabbos. Similarly there in פרק כ\"ג הלכה ט\"ו Perek Chaf Gimmel Halacha Tes Vav, the רמב\"ם Rambam writes with respect to taking תרומות ומעשרות trumos u'ma'asros on שבת Shabbos. That if you did it בשוגג beshogeg, so then you're allowed to eat the food. If you did it במזיד bemayzid, you're not allowed to eat until מוצאי שבת Motzei Shabbos. Again, taking תרומות ומעשרות trumos u'ma'asros on שבת Shabbos is an איסור דרבנן issur d'rabonon, מתקן מנא mesaken mana. So from here the גרא Gra understands that the רמב\"ם Rambam thinks that we only פסקן pasken like רבי יהודה Rabbi Yehuda by דאורייתא's d'oraisa's. And the ביאור הלכה Biur Halacha in סימן שי\"ח סעיף א' Siman Shin Yud Ches Seif Aleph דיבור המתחיל dibbur hamatchil המבשל ha'mevashel פסקנס paskens like this גרא Gra. So that's very important because if you have a this is a very very important principle, if you have a דרבנן d'rabonon שוגג shogeg there's no problem of מעשה שבת Ma'aseh Shabbos. So let's say an example of that. Someone turns on a light. Right, turning on lights in most cases are דרבנן's d'rabonon's. Right, most light bulbs are a דרבנן d'rabonon unless you have an incandescent bulb but like a red hot glowing filament, but most of our light bulbs are דרבנן d'rabonon. So if that's the case if someone turns on a light בשוגג beshogeg on שבת Shabbos, so then you could rely on רבי מאיר Rabbi Meir that it's מותר muttar because that's a דרבנן d'rabonon. Okay. Questions to this point? עד כאן מעשה שבת Ad kan Ma'aseh Shabbos. Okay. בישול בדבר שאינו אוכל Bishul bedavar she'eino ochel. This is our final discussion. So there's a גמרא Gemara in מסכת שבת Masechet Shabbos on דף ע\"ד עמוד ב' Daf Ayin Dalet Amud Beis. The גמרא Gemara says as follows: two מימרות meimros. The גמרא Gemara says again ע\"ד עמוד ב' Ayin Dalet Amud Beis. אמר רב אחא בר רב אוירא האי מאן דשדי סיכתא לאתונא Amar Rav Acha bar Rav Avira hai man deshadi sicta l'atuna. If somebody throws a peg into an oven and you're doing that to harden the peg. So חייב משום בישול chayiv mishum bishul, you violated בישול bishul. גמרא Gemara says פשיטא peshita, isn't that obvious? Okay. So מהו דתימא mahu detema לשרורי מנא lishrurei mana, you might think you're just trying to be לשרורי מנא lishrurei mana, which רש\"י Rashi explains means to strengthen the peg, you want to harden it. קמשמע לן דמירפא רפי והדר קמיט Kamaishmalan demirpa rapi vehadar kamit. קמשמע לן Kamaishmalan that when you throw the peg into the oven, it first softens and then it hardens. רש\"י Rashi explains that, I'll read you the רש\"י Rashi: דמירפא רפי על ידי חום האור והמים שבתוכו יוצאים ולאחר שיצאו מימיו קמיט ומסקשה וכי רפי ברישא הוי בישולו demirpa rapi al yedei chom ha'ur vehamayim shebetocho yotzim vel'achar sheyatzeu meimav kamit umiskashe vechi rapi bereisha havei bishulo. But at the original stage where it became soft, so then it's that was a violation of בישול bishul. So you see from רש\"י Rashi a very important principle, the definition of בישול bishul is taking something hard and making it soft. And that's what you have by food also, when you מבשל mevashel something, so you take, think like a raw chicken and then you cook it, so you've softened the food. So softening both for foods and for non-foods is the definition of בישול bishul. Similarly, the next גמרא Gemara says, the very next מימרא meimra, אמר רבה בר רב הונא האי מאן דארתח כופרא חייב משום בישול Amar Rabbah bar Rav Huna hai man deartach kufra chayiv mishum bishul. If a person heats up tar, they violate בישול bishul. פשיטא peshita? מהו דתימא כיון דהדר ואיקשי אימא לא mahu detema keivan dehadar veikashi eima lo. Again, I might think since it hardens, so you're not going to violate בישול bishul. קמשמע לן kamaishmalan, no, קמשמע לן kamaishmalan nevertheless, you do violate בישול bishul. Fine. So that's what רש\"י Rashi explains in the גמרא Gemara, that you're only חייב chayiv for בישול bishul if you soften something that is hard. I'll take a question in just one second. The רמב\"ם Rambam disagrees with רש\"י Rashi. The רמב\"ם Rambam in פרק ט הלכה ו Perek Tet Halacha Vav writes that בישול bishul is in both directions. If you harden a soft object or you soften a hard object, both are violations of בישול bishul. The רמב\"ם Rambam gives a few examples and then he concludes the examples: כללו של דבר בין שרפה גוף קשה באש או שהקשה גוף רך הרי זה חייב משום מבשל klalo shel davar bein sherapa guf kashe ba'esh o shehiksha guf rach harei zeh chayiv mishum mevashel. Now the לחם משנה Lechem Mishneh asks on the רמב\"ם Rambam that doesn't the גמרא Gemara say that the reason you're חייב chayiv for בישול bishul when you threw this peg into the oven is because you softened it and then hardened it? So that's משמע mashma that the בישול bishul is because it got soft. So how can the רמב\"ם Rambam say that the בישול bishul is also taking something from soft to hard? So the לחם משנה Lechem Mishneh answers, no, the way the רמב\"ם Rambam reads the גמרא Gemara is you might have thought since the peg starts out hard and it ends up hard, you're not חייב chayiv for anything. The גמרא Gemara's answering no, since it got soft in between, so you are חייב chayiv for בישול bishul because you did create a change. I don't fully understand then why you're not חייב שתים chayiv shtayim. You should be חייב chayiv for softening it from hard to soft and then it went from soft to hard, so why aren't you חייב שתים chayiv shtayim according to the רמב\"ם Rambam? That I don't know the answer to that. That's רש\"י Rashi and the רמב\"ם Rambam. The מרדכי Mordechai has a third פשט pshat in this גמרא Gemara. I'll take a question in a second, Shy. The מרדכי Mordechai has a third פשט pshat in this גמרא Gemara. The מרדכי Mordechai is in סימן תל\"ג ותל\"ד Siman Tav Lamed Gimmel veTav Lamed Dalet, where the מרדכי Mordechai writes that actually the issue here is not the cooking of the peg, it's that when you throw the peg has moisture inside it and when you throw the peg into the oven, the moisture cooks, the liquid cooks. The מרדכי Mordechai writes based on this that he's דן dan on a שאלה sha'ala, if you walk outside in the rain on שבת Shabbat and then your clothing are drenched, are you allowed to heat up next to a radiator or something like that or next to a fire? So the מרדכי Mordechai says there are two problems, there's מלבן melaben, which we haven't learned yet, there could be a laundering problem, and then the מרדכי Mordechai says that there's a בישול bishul problem because you're cooking the water. So the מרדכי Mordechai says and that's this גמרא Gemara where you're cooking the water that was inside the peg. הלכה למעשה Halacha l'ma'aseh, we פסקן pasken like all the שיטות shitot because the משנה ברורה Mishnah Berurah in סימן שי\"ח סעיף קטן א Siman Shin Yud Chet Seif Katan Aleph brings down both רש\"י Rashi and the רמב\"ם Rambam. The מגן אברהם Magen Avraham in סעיף קטן י Seif Katan Yud brings down the רמב\"ם Rambam and the שולחן ערוך Shulchan Aruch in סימן ש\"א סעיף מ\"ו Siman Shin Aleph Seif Mem Vav brings down the מרדכי Mordechai. So the פוסקים poskim seem to be concerned about all the שיטות shitot. In the ספר ארחות שבת sefer Orchot Shabbat, פרק א סעיף י\"ב Perek Aleph Seif Yud Bet is an interesting הלכה למעשה halacha l'ma'aseh application of this, back to בישול bishul on foods for a second. The ארחות שבת Orchot Shabbat says, are you allowed to take a frozen חלה challa out of the freezer and put it on the hot tray on שבת Shabbat? Fully cooked, fully baked חלה challa, your non-adjustable hot tray. Right? Can you put the frozen חלה challa on the hot tray? So the ארחות שבת Orchot Shabbat says if there is frost on the חלה challa, then no, because if the frost, the frost is going to melt, it's going to liquefy, and then the hot tray will be cooking the liquid. And that's exactly the same case as what's happening here, that you're throwing the peg into the oven and the liquid is cooking or the clothing that's soaking and you're cooking the water that's absorbed, that's on the clothing. So the ארחות שבת Orchot Shabbat says, quotes Rav Shlomo Zalman Auerbach, that if you have frost on a חלה challa, you wouldn't be allowed to put a frozen חלה challa on the hot tray. When you heat up tar it liquefies. When you heat up tar it liquefies. Okay, great. So is this saying from when it was already liquid? No, no, that's great. So it liquefies. Or is it saying from hardening to liquid? You're saying the גמרא Gemara says it ultimately hardens so what does that mean? Yeah, because hardening is when it gets colder. Don't know. Don't know. Maybe the גמרא Gemara means that it'll get hard again when it cools down. So the softening is not permanent. I'm not sure. I don't know. Good question. I don't know. Referring back to the רמב״ם Rambam do you say that since it starts in the middle, do you go either way is not a בישול bishul? But once you make it soft and then go the complete opposite direction, that's called a בישול bishul? Which question are you answering? The second two. Yeah. So how are you answering? That it starts hard. The initial going from middle to soft is nothing. Why? Start in the middle? What do you mean start in the middle? It wasn't hard. You're hardening it, you're making it more than it was. It wasn't hard. Well, it had to have been somewhat hard, because otherwise the גמרא Gemara wouldn't have said you softened it. The גמרא Gemara says you're only חייב chayav if it went from hard to hard. It's because it's hard to soft to hard that you're חייב chayav. Because you went to one extreme and then to the other extreme, went from fully soft to fully hard. So you're saying there's gradations. Interesting. I don't know. We'll have to look into that. So how hard is how much do you need to shift from hard to soft in order to say you went from hard to soft? What's the שיעור shiur? Maybe, maybe. That's a פתח pesach to answering. We've got to look into that. I don't know. Go ahead. Why wouldn't you be חייב chayav on בישול bishul for putting something in the freezer according to the גמרא Gemara? No fire. No fire. It's only with fire. You harden something soft or soften something hard with fire. Yeah. But putting something in the freezer is not פשוט pashut. You can't put something in the freezer on שבת Shabbos anyway. That might be a separate issue, freezing on שבת Shabbos. But it's not בישול bishul. Is that why it's אסור assur to do שריפה sreifa on שבת Shabbos because you're melting the lead? To do שריפה sreifa on שבת Shabbos because you're melting the lead? You're not allowed to do שריפה sreifa on שבת Shabbos, you're not allowed to give מיתת בית דין misas beis din on שבת Shabbos at all, right? No, but besides. But you're saying would this be an additional problem? Maybe. Maybe. You're not allowed to, I guess they could be saying שריפה sreifa because it's אסור assur for the killing. I thought you're not allowed to give any עונש onesh on שבת Shabbos. Yeah. Right. So לאו דוקא lav davka שריפה sreifa, you can't give סקילה sekila either. That's the one learned out from לא תבערו אש Lo sevaru eish. That's the one learned out from לא תבערו אש Lo sevaru eish. So if that's the overriding, if that's the מקור makor. Correct. Because we already you're not allowed to give any עונש onesh. So the question is right, is that מקור makor really דוקא davka with אש eish? I think the רמב״ם Rambam brings down, the רמב״ם Rambam has an איסור issur even to פסק דיני קנסות pask dinei knasos on שבת Shabbos because דיני קנסות dinei knasos are עונשין onshin and an איסור issur of עונשין onshin on שבת Shabbos. So we'll need to look into it. I'm not sure. But I hear the point. Okay, final גמרא Gemara before our סיום siyum. So there is a גמרא Gemara in עבודה זרה Avodah Zarah דף לח עמוד א daf lamed ches amud aleph. גמרא Gemara in עבודה זרה Avodah Zarah דף לח עמוד א daf lamed ches amud aleph sounds like it contradicts the גמרא Gemara in שבת Shabbos. Because the גמרא Gemara here is talking about בישול עכו״ם bishul akum. And the גמרא Gemara says if in a בישול עכו״ם bishul akum case, let's say a גוי goi threw that peg into the oven and there was food in the oven as well. So is that בישול עכו״ם bishul akum? The גמרא Gemara says האי עובד כוכבים דשדא סכתא לאתונא hai oved kochavim deshda sachta le'asuna, right the exact same case, throws the peg into the oven, וכבר בה ישראל כרא מעיקרא ukvar ba yisrael kara me'ikara, and a Jew had put some food into the oven beforehand. So would this be a problem of בישול עכו״ם bishul akum? Because the גוי goi did cooking on that food. The גמרא Gemara says שפיר דמי shafir dami. It's okay. So פשיטא pshita, isn't it פשיטא pshita it's okay? No, מהו דתימא לבישולי מנא קמכוין mahu d'seima levishulei mana kamichaven, I might think the גוי goi is intending to cook the peg and so therefore it's בישול עכו״ם bishul akum because the גוי goi is doing cooking and that will affect your food as well. קא משמע לן לשרורי מנא קמכוין ka mashma lan lishrurei mana kamichaven. No, קא משמע לן ka mashma lan all the גוי goi is doing is he's intending to harden the peg. He's not doing בישול bishul, so there's no בישול עכו״ם bishul akum problem. So this is exact opposite of the גמרא Gemara in שבת Shabbos. Right the גמרא Gemara in שבת Shabbos said מהו דתימא לשרורי מנא קמכוין mahu d'seima lishrurei mana kamichaven, no קא משמע לן ka mashma lan is בישול bishul. Here the גמרא Gemara says מהו דתימא mahu d'seima it's בישול bishul, no קא משמע לן לשרורי מנא ka mashma lan lishrurei mana. So how do you resolve these סוגיות sugyos? So there are a number of approaches in ראשונים rishonim. תוספות Tosafos here in עבודה זרה Avodah Zarah דיבור המתחיל קא משמע לן dibur hamaschil ka mashma lan says that this is a בישול גרוע bishul garua. And so by שבת החמירו Shabbos hechmiru but not by בישול עכו״ם bishul akum. That's what תוספות Tosafos says. What does that mean? The לשון lashon of בשבת החמירו beShabbos hechmiru sounds like it's an איסור דרבנן issur deRabbanan. אין הכי נמי ein hachi nami, מדאורייתא mide'oraisa this is not בישול bishul. מדאורייתא mide'oraisa... in the realm of בישול עכו\"ם bishul Akum. It's not 100% clear. It could be that החמירו hechmiru is דאורייתא d'oraisa, and it could be חז\"ל Chazal, חז\"ל Chazal understood that this is דאורייתא d'oraisa, but nevertheless, since it's a גרוע garua form of בישול bishul, even on a דאורייתא d'oraisa level, חז\"ל Chazal did not אסר assur בישול עכו\"ם bishul Akum with this type of בישול bishul. Fine, that's שיטת התוספות shitas hatosfos. The רמב\"ן Ramban in שבת Shabbos on that גמרא Gemara on דף ע\"ד עמוד ב' daf ayin daled amud beis דיבור המתחיל הדר אמרינן dibbur hamaskil had amrinan says that the גוי goy is not intending for בישול bishul. The גוי goy is intending to harden the כלי kli. The בישול bishul happens ממילא m'meila. That's what we call פסיק רישא psik reisha. פסיק רישא psik reisha is אסור assur in הלכות שבת hilchos Shabbos but it's מותר muttar in הלכות בישול עכו\"ם hilchos bishul Akum. That's what the רמב\"ן Ramban says. The ריטב\"א Ritva שבת ע\"ד עמוד ב' דיבור המתחיל האי Shabbos ayin daled amud beis dibbur hamaskil hai gives a very similar answer to the רמב\"ן Ramban but slightly different. The ריטב\"א Ritva says that the פשט pshat is that since the גוי goy is intending to harden the כלי kli, he's not intending for בישול bishul. But since it's impossible for the כלי kli to get hardened without בישול bishul taking place, because without it softening and hardening which is בישול bishul, so on שבת Shabbos you're חייב chayav for בישול bishul, but by בישול עכו\"ם bishul Akum since you're not intending for the בישול bishul, so חז\"ל Chazal were not so מחמיר machmir. So just אגב agav Rabbi Wiederblank made an interesting הערה ha'arah here. If you remember the הר צבי Har Tzvi, the רב צבי פסח פראנק Rav Tzvi Pesach Frank about the via coffee, right? That we said maybe when it's something that's טפל tafel there's no בישול bishul, there's only בישול. So here this ריטב\"א Ritva is clearly not like that because the ריטב\"א Ritva here clearly says that you're intending to harden the כלי kli and the בישול bishul is just something טפל tafel, something צדדי s'dadi that's happening. So this ריטב\"א Ritva is clearly not like that הר צבי Har Tzvi. It's an interesting הערה ha'arah Rabbi Wiederblank made. רש\"י Rashi's שיטה shita, רש\"י Rashi's in עבודה זרה Avodah Zarah here on דף ל\"ח דיבור המתחיל קמשמע לן daf lamed ches dibbur hamaskil k'mashma lan is maybe the easiest שיטה shita, which is it's מחלוקת הסוגיות machlokes hasugyos. אין הכי נמי ein hach nami. The גמרא Gemara in שבת Shabbos thinks it's בישול bishul, the גמרא Gemara in עבודה זרה Avodah Zarah thinks it's not בישול bishul. That might, Rabbi Wiederblank pointed out that that might be how the רמב\"ם Rambam learns as well because the רמב\"ם Rambam never brings down the דין din in עבודה זרה Avodah Zarah and so therefore it could be the רמב\"ם Rambam understood it is בישול bishul like the סוגיא sugya in שבת Shabbos and he פסק paskened against the סוגיא sugya in עבודה זרה Avodah Zarah. Okay רבותי rabosai, עד כאן ad kan הלכות בישול בשבת hilchos bishul b'shabbos. We'll make a quick התחלה haschala on the next area which as we said this morning for those סנהדרין Sanhedrin לימוד limud was that these are days of סיומים siumim, but the מנהג minhag is to not just make a סיום sium without starting the next thing. So we'll make a quick start on הלכות הטמנה hilchos hatmona, which was which is our next destination אם ירצה השם im yirtzeh Hashem after בין הזמנים bein hazmanim. הטמנה hatmona rounds out the picture, right? We did שהייה וחזרה shehiya v'chazara, we did בישול bishul, הטמנה hatmona rounds out the, you know, the larger בישול ודעימיה bishul u'd'imei discussions. But we are in a new פרק perek, right? Because so the third פרק perek of שבת Shabbos is a פרק perek about בישול bishul and the דרבנן d'rabbanan of בישול bishul, שהייה וחזרה shehiya v'chazara and the fourth פרק perek is במה טומנין bameh tomnin, that's the פרק perek about הטמנה hatmona. So we are in a new פרק perek now. So הדרן לך פרק כירה hadran lach perek kira or what of פרק כירה perek kira that we did. There are a number of דינים dinim about רחיצה rechitza and מוקצה muktza in פרק כירה perek kira we didn't do those גמרות gemaras. But let's start פרק במה טומנין perek bameh tomnin very quickly and then in אייר iyar אם ירצה השם im yirtzeh Hashem we will pick up on this more. So the first משנה mishna in במה טומנין bameh tomnin says as follows: במה טומנין ובמה אין טומנין bameh tomnin u'v'mah ein tomnin. What what can you do הטמנה hatmona with and what can you not do הטמנה hatmona with? הטמנה hatmona means insulating, right? Covering the food in order to preserve the heat. So אין טומנין לא בגפת ולא בזבל ולא במלח ולא בסיד ולא בחול בין לחים בין יבשים ולא בתבן ולא בזגין ולא במוכין ולא בעשבים בזמן שהן לחים אבל טומנין בהן כשהן יבשים ein tomnin lo b'gefes v'lo b'zevel v'lo b'melach v'lo b'sid v'lo b'chol bein lachin bein yeveishin v'lo b'teven v'lo b'zogin v'lo b'muchin v'lo b'asavin bizman shehen lachin aval tomnin bahen keshehen yeveishin. You're not allowed to do הטמנה hatmona with any of these things. You can look up in רש\"י Rashi what they are or try to figure out exactly what all these things are. But the bottom line, what's the principle here? What are all these examples about? So רש\"י Rashi explains that there's something called הטמנה בדבר המוסיף הבל hatmona b'davar hamosif hevel. There are two types of הטמנה hatmona: there's הטמנה hatmona which adds heat, הטמנה בדבר המוסיף הבל hatmona b'davar hamosif hevel, and הטמנה בדבר שאינו מוסיף הבל hatmona b'davar she'eino mosif hevel, הטמנה hatmona that doesn't add heat. There are differences in הלכה halacha between them. The משנה mishna here is teaching us what are examples of things that are מוסיף הבל mosif hevel. What are things that add heat? These are the things that add heat, so the איסור issur of הטמנה בדבר המוסיף הבל hatmona b'davar hamosif hevel applies to these things. What is הטמנה בדבר המוסיף הבל hatmona b'davar hamosif hevel, what's הטמנה בדבר שאינו מוסיף הבל hatmona b'davar she'eino mosif hevel? Why does this משנה mishna only mention one category? Stay tuned for next זמן zman. יישר כח yasher koach רבותי rabosai.