Shabbos 74b: Bishul of Wood, Psik Reisha, and the Definition of Melachah

Transcript

Ask me she'eilah kasha. Then we're gonna ask the question. Then we're gonna ask, and in the Gemara's kashya, Gemara says, Lechazek. Can I ask you, what's the difference? So I'm telling you, because lechazek is the outcome. The outcome of it is that it's mechuzak. The ma'aseh of it is it became yitkasheh, it became hard. The question is, what machshavah are you looking at? Not talking about avodah, we're talking about making the devarim. Yeah, but also for the ma'aseh it should happen. So who tells you melachas machsheves is for the outcome, ein melachas machsheves for the ma'aseh? That this should happen. I wanted that this cup should go down. It went down. Or I want this cup to go down because when it's in the air it makes it cold. So what's the melachas machsheves, on the תוצאה or on the ma'aseh? I understand, but what's the issur? When do you need melachas machsheves? Na'asis machshavtecha. What? Shehaתוצאה יצאה, or shehamaaseh na'aseh. That's the question in the sugya over here. That's the big question in the sugya. Yes, I'll say, you know what? Can I have this blackboard? Maybe they'll understand better. But the hader, comment is a chelek, sheitkasheh. Rashi says it clearly. This is Rashi. The hardening of it is a chelek of the bishul. The issur is bishul, which is mi'perapi v'hader kamei. The Gemara says mi'perapi v'hader kamei. It becomes kasheh. So Rashi learned the whole thing is the bishul. That's the issur. Exactly, we spoke about this yesterday. Fine. Comes along the Ritva, and the Ritva is mashma not that way. Why? Because the Ritva says like this: b'etzem, the hadar kamit is not the reason for the bishul, because you see clearly the hadar kamit in Avodah Zarah is the reason why it's not bishul. Shiurei man, shiurei to make it straight is not bishul. You hear? What? The real bishul is only mi'perapi. Ah, what was he mechaven for? Of course he was mechaven for the hadar kamit. Now we have a problem. Hadar kamit, because you see over there it's mutar. There the Gemara says it's mutar because he's mechaven for hadar kamit. No, not yet. We're just holding the case, one of the cases. His kavanah was for hadar kamit. Also, what does the Ritva say? Aval sof sof, yesh bo gam ripui. Good, good. But what was his kavanah? Hadar kamit, right? And that's what his kavanah is for. Comes the Ramban, if his kavanah was not for bishul, and also yesh bo gam ripui, which is bishul, sheyehei mutar. Why is this not a kashya on Rashi? Because Rashi learned hadar kamit is a chelek of bishul. That's it. That's what I'm trying to tell you. Now wait a second. So then what was the Gemara's kashya then? If the hadar kamit we always held was a chelek of the bishul, so what's the Gemara's kashya then? It says yitkashen yechazek. Meaning, true his kavanah is for what? His kavanah was, true his bishul is yitkasheh, but his kavanah wasn't litkasheh; his kavanah was the תוצאה, which is lchazek את הדבר. So if his kavanah is lchazek, so odd pam you had the Ramban's kasha. That's guf what the Gemara is saying. According to Rashi, the maaseh, the yitkasheh is the bishul, but the sof davar, my kavanah was for the sof davar, which would be lchazek. That's not bishul. I wasn't mechaven for bishul; I was mechaven for mechazek. Hadar kamit is the maaseh. It becomes hard. Now that it's hard, what is it? It's now a hard chizuk, a strong piece of wood. Was my kavanah that it should get hard? I don't care that it's hard. The main thing to me is what? The תוצאה, that it should be mechuzak. Why did I make this piece of wood soft and hard? Because I like to do things, make things soft and hard? I want it to be strong, not soft and hard.

It's not hard. It's strong now. Now that it's hard, it's a strong piece of wood. I don't need a science. I wasn't doing a scientific experiment. Get a shom. Try. Where are you holding? You holding with me? I cook an egg. Why did I cook the egg? I don't want to eat the egg. I want to take the egg and throw it at somebody. So I want it to be a real good hard-boiled egg, okay? Good? Is my kavana that it should go from soft to hard or from hard to soft? No. I just want that it should be a hard egg. If you're eating it, let's say, when you're eating it, it's the act that I'm looking for. You see the difference over here by the wood? Of course I'm going back to my... Exactly. What's my purpose? My purpose is, now that it went from soft to hard, now I have a good hard piece of wood. I didn't need to see the hard and soft. The soft and hard is not the issue to me. Exactly. I wouldn't care about this whole business. I wish it didn't happen. That's the... No, but that's the pashut of the Gemara, really. This is what the Gemara is asking. Even over here, that if kamit is a chelek of the bishul, yeah, but that's not what I wanted. I didn't want the kamit. I wanted what's going to come after the kamit. So the Rabbanan's kashya still a kashya. It comes out that you're not mechaven for the melacha. That's the kashya. That's right. So what's the teretz of the Gemara? So what's the teretz of the Gemara? Kamashmalan that we don't look at the meleches Shabbos is not in the result. The maaseh, maaseh melachah chashuv is your maaseh was done. Exactly. Even though you really, ultimately, your kavanah was what? To make a hard piece of wood, your melachah was not. You tried to go from soft to hard. So according to Rabbanan, it's the kavanah is not a chelek of the bishul at all. Now you're left with a kasha: your kavanah is not for bishul at all. Your kavanah was for that karka kasheh. Because sof sof, your kavanah for maaseh is there. Whatever was kavanah is still the same kavanah, but still you're chayav. Why? Because even though your ultimate kavanah was what? Because your kavanah on the maaseh was to do this maaseh. That's the teretz of the Gemara, we do care. That's the teretz. Kamashmalan, meleches machsheves is not in the ultimate, but meleches machsheves is in the maaseh. You sure did. I wanted to go from rafy to... I wanted to go through this because that's how I get to the next step. So it's so pashut, I'll tell you, it's so true. Okay, you know what? What's the question? So what was the Gemara's question then? According to Rashi, what's the Gemara's question? True that your maaseh was what? You had machshavah to make what maaseh? To commit. But why did you want to do that? Sheyeheh chazek. Look up on the walls, it should become chazak. So your problem is that your machshava is for chizuk, and how can it be that you're chayav for the ripui? Not you didn't get your purpose. Not that you didn't get your purpose. No. The problem is, how could you be chayav in the melachas machsheves if I didn't care about the ripui? I didn't care about the yitkasheh either. That's the kashya. I only cared about the chizuk sheboi. This, the Gemara answers, but l'maaseh, l'maaseh, you wanted what? Miperapi, because... you wanted all this because this is the maaseh. This will lead into what? The other... to be chazek. So I look not at the תוצאה, I look at even the maaseh also. Maaseh also, you see? So it comes out—so was I choshev on the maaseh? So was I choshev on the maaseh? Choshev on the maaseh.

Comes the Ramban, and the Ramban says like this: Whenever something is guaranteed, meaning when something, it's p'sik reisha. Now, rabosai, let's understand: what is p'sik reisha? How do we understand p'sik reisha? Is p'sik reisha ki'ilu lagid? Slow, slow. Every p'sik reisha. Someone comes over to your house on Shabbos, p'sik reisha chay. Tell me, two students in understanding p'sik reisha. Let's see if you can be a lamdan. Tell me two students. P'sik reisha could mean like this: you can't come and say, Lo kivanti. Why? Because it happens. You know it's going to happen. S'meila what? Oh, there's two ways to learn p'sik reisha. There's two ways to learn p'sik reisha. Either you learn p'sik reisha that where it's a p'sik reisha, you don't need my kavanah, or where it's a p'sik reisha, you do have my kavanah. Which kavanah do I have? Let's say on the masa. Let's say I drag a tape. When I drag a tape, okay? You know it's going to make a scratch. You drag a tape, well, you know it's going to make the scratch. That's p'sik reisha. So what's— Reb Shimon, Reb Yehudah, if it's p'sik reisha chay, okay? If you hold p'sik reisha chay, what's the pshat p'sik reisha chay? P'sik reisha chay means like this: you know it's going to happen. So even if you were not mechaven, don't tell me. U'maaseh, it's called meleches machsheves. Neuma, al zeh kivanta. פירוש בכל זאת. כיוונתי שזה יהיה, ובכל זאת עשיתי. I want it to be done. That's the famous shaila that the Acharonim ask, Rashi asks: is psik reisha kivanti, or psik reisha afilu lo kivanti chayav? Now, if you learn psik reisha is kivanti, let's go one step further. What happens if it's lo nicha lei? What happens if it's lo nicha lei? So what is—let's say it's lo nicha lei, and if it's nicha lei, so what's the difference of nicha lei, kivanti? Teretz is this nekudah: do we look at the nicha lei, the outcome, or do we look at nicha lei, the maaseh? You definitely wanted the maaseh, but you don't want the outcome maaseh. You didn't want that it should make holes, but you wanted to drag it. Says the Ramban, a big chiddush, where you know for sure it's going to happen, and it's not shayach that your result should happen without this maaseh, this becomes what? Why? Make a cheshbon. Mimeila what? Kivant l'maaseh. I didn't kavent to the maaseh. Even though the maaseh... I'll tell you what I'm gonna do for you. You know what? We're gonna make it nice and easy. Ready? Yes, I said all this. Wow. You're a big evil. I want you to write on a piece of paper the following things, and I'm gonna ask you this on a test Thursday, mitzvah Hashem. Of course. I'm gonna ask you like this. Tell me something. Tell me, what's the reason why psik reisha? And the answer I want to hear is, lo nicha lei. States it. Lo nicha lei, lo... I don't look at your machshava now anymore. Why? Because it's vadai gonna happen. Do me a favor. Ma? It's kalul. Listen to what you have to say. Kalul b'maaseh ha-totza'ot shemevadai yavo. Azeh kalul b'maaseh. A person can't come and say, I didn't mean it, but you did it. What's the difference? Yeah. Person wasn't killed. Lo kivanti she... Hey, I stabbed him. Lo kivanti she... That's right. Meaning it's nichlal, it's... and your maaseh whether or not you...

That's what I'm trying to say. Or, hakavana kvar yesh, פירוש, אתה לא שותה, ואתה עושה את זה, so the kavanah is there. That's the two ways. Question number one: P'sik reisha, or p'sik reisha, ein lecha kavanah, aval lo tzrichim hakavanah shelcha, or p'sik reisha k'ilu yesh lecha kavanah. Question number two: P'sik reisha b'makom d'lo neicha lei, right? למה פסיק רישא דלא ניחא ליה פטור? The answer is, the answer is, you? I didn't want to do this, right? Meaning it's l'naases machshavto. Pshat, either you could come and say that when is it kalul in maaseh? When is it kalul in maaseh? Only if I wanted it. But if I didn't want it, it's not kalul. Lefi tzad ha'sheni, also you'd say what? Kivanti, aval b'sof sof lo nitztaref, lo yachol... Wait a second. Comes the Ramban and says a chiddush: where there's no way to get to the maskanah that you want but through the maaseh which is lo neicha lecha, then we're going to say that you're chayav even on a p'sik reisha d'lo neicha lei. Why? That's where the nekudah comes in. Nimtza shema? Sheze ken maasecha. Sheken kivanta. Hagam she'ata lo mechaven, aval אתה כן מכוון, because you want the תוצאה. Even according to... Who? Even according to what? Right? No, it doesn't make sense. That's what I'm trying... The baal is mechadesh. You only—you can't say it's kolu mai ma'aseh. It's not kolu mai ma'aseh. I don't want it. Who? Yeah, so the taich is then it's like I want it. I don't hear it. Let's go to the next step, okay? Now, now I understand why the Rishonim argue in what the bishul is. Now I understand why the Rishonim argue what the bishul is. Remember I told you that many Rishonim learned that what's the bishul? Bishul b'ma'achal. Bishul b'ma'achal. Could we look up and show you where we say this clearly, bishul b'ma'achal? You ready? You ready? You want to do the shitas haRambam? You want to do it now? We have a few minutes. We have till one o'clock. Can we repeat the— We have 40 minutes. 20 minutes. Oh. You know, get quickly a Rambam. Get quickly Shulchan Aruch. Here, here's Rambam. Compare all these things. Compare everything. פירוש המשניות, פירוש... Next step. Lo nicha lei and nicha lei. So how do we explain? Let's say it's lo nicha lei, so you come and say like this: If I don't need your kavanah, so what's lo nicha lei? Lo nicha lei means you can never be mechayev a person for a maaseh where he lehedya doesn't want it to be done. Or don't say he was mechaven if it's lo nicha lei; he doesn't want it. Well, because there's no other way that it could happen, so you know that either he thought about it, or who cares if he thought about it? So what we're saying— Either lo nichale makes it that we can't force on you a maaseh when you don't want it. There's another way of doing it. No. There's no other way but with maaseh, since you really didn't want this, you really don't want this, we can't attribute it to you. You don't want it. You really wish it didn't happen. I understand, but you did not care about the maaseh. You wanted this. But who cares? Only this, but this also happened. You answer like nichale. It's not like nichale. It's a question, it's the next step. What happens now that it's psik reisha? What happens with lo nichale? Either you say lo nichale, we can't attribute you the maaseh, or lo nichale means what? You would not be mechaven. The whole thing is you're being mechaven, you're not being mechaven. Psik reisha means you're mechaven. But lo nichale, we can't call you a mechaven. You don't want this to happen. Let me—same thing the Rebbe explained psik reisha. Either we say that you didn't want it to happen. Psik reisha, not that you didn't want it to happen. No, the maaseh happened. Psik reisha, I thought about this and not that. So we tell you, crazy, you thought about both. When can we say you thought about both? If you wanted it to happen. But if I bedavka didn't want it to happen, don't say I thought about both.

You're saying—just say, what's psik reisha again? Psik reisha is if there's two things that are going to happen. You're saying, psik reisha for sure this is going to happen, even though I didn't want it to happen. I didn't say I didn't want it to happen. I said I wasn't mechaven for that. I wasn't thinking about that. That it should happen? That's psik reisha. Psik reisha means I thought about this, not that. So we tell you, who cares what you thought about? L'maaseh, that's what happened. So by same thing by—whatever it's lo nicha lei, we could say, you know what? Just because you didn't think about it, but l'maaseh, just because it's not going to happen. But that's psik reisha. Psik reisha means when you know something—okay, so what's lo nicha lei? Lo nicha lei means even though you knew it was going to happen, but since you didn't want it to happen, we can't be mechayev. Or you can't say that the guy had kavanah for this too when he's crying, screaming, I don't want this to happen, even though he had kavanah. Even though he had kavanah. That's the teretz. That's exactly—so what's the pshat? Because we look at the תוצאה and not the— And the Rambam holds, no, even in this case he would be chayav because he had the maaseh. You want to do me a favor? You want to do me a favor? Tell me, now that you understand it— Exactly. Exactly. Now that you understand it, can you help me out here a little bit? Tell them. What does it mean that psik reisha v'lo nicha lei? Psik reisha means you knew that it's going to happen, but you wish to שמים that it didn't happen. You didn't want it to happen. Why? Because then we say, I can't say you did it. You don't want it to happen. That's psik reisha d'lo nicha ליה. For example, let's say you're dragging a bench on the water. You don't want to make holes in the floor. You don't want that to happen like that. So that's psik reisha d'lo nicha ליה. Therefore, we cannot accuse you on the... The question is, comes along the Ramban and he says a big yesod: even where it's lo nicha ליה, if there's no other way. See, by a bench, I can carry it on my back. I can take ten people to carry it. You don't have to drag it. Oh, so therefore it's not—it doesn't have to have to happen. It could have been done in a way. Then we say lo nicha ליה, it's mutar. But where there's no other way to get electricity—how else? You want to get ten people to say, Oh, oh, oh, oh, and say Tehillim all day? You're not going to get light. Energy. Oh, you get people with energy. The only way to get it is if you turn on the switch. That's asur. That's asur even where it's lo nicha ליה. Even where it's lo nicha ליה, that's going to be asur. Meaning to have the chicken... Why is it a chiddush? What is that chiddush of Mari d'gvara? Think about the... He's saying to say it's true, since you wanted it... l'meila you wanted this ma'aseh. So there is no other way to say it, because you wanted this ma'aseh. So we'll start the... a bench is mutar when it's lo nicha ליה because you got someone else to do it. If there's a possible way of doing it differently, you wouldn't do it. Exactly. Because that's our sugya. Our sugya is, that's the question. We want to know where the machshava has to be, if the machshava is in the toitzah, right? Even though it's not a ma'aseh at all, but since you need this ma'aseh to get to that toitzah, that's called already a melachah she'yesh bah ma'aseh. In the beginning we thought— In the beginning we thought— Only way to come to this, only through this, it comes like a psik reisha, and it becomes like you're ma'aseh, you're mechaven. According to Rashi— Strip the following question. According to Rashi, what is the bishul in the case of sichta? According to Rach, what is the bishul by sichta? Okay. According to Shitat HaRambam, what is the bishul by sichta? No, I thought maybe it's an echo or something.

Now, Ramban, perek tet, halacha vav, okay? You look over there. Homework. This is your homework for tonight. Ramban, Ramban. No, Ritva's after. Perek tet, halacha vav. No, not that. According to Ritva, according to Ritva, what is the bishul here? Same question. What is the bishul? According to— came out? He's a yos. Okay, good. According to Ritva, what is the bishul? Come. Wait, wait two more minutes, wait two more minutes. Okay, slow, slow, slow. Yeah? What is the bishul? Okay, now listen good. Next question. Is the Ramban's question a question on Rashi? Ramban's question, question on Rashi. No, it's not. No, it's not. That's Rashi. Is the Ramban's question a question? No, no, no. Okay, okay. Is the Ramban's question a question on Rashi? According to Rashi, what's the Gemara's question of shirurei kam mechapeh? Rashi? Yes. Mah? What is the Gemara's question? Leshirurei mana ka mechaven. According to Rashi. Next question. According to Rashi, what's the teretz of the Gemara? Mir perafi v'hadar kamit. Rashi. All Rashi. According to the teretz. What's the teretz? Exactly what we're doing right now. According to Ritva, what's the kasha of the Gemara? No, you must have Ritva. According to Ritva, it's separate. The bishul's only in the mir perafi. What's the question? What's the question? The whole set? Mir perafi v'hadar kamit. What's the question according to Ritva of mishrashari uka mechaven? What's the teretz of the Gemara? Same thing. According to Rashi, what's the kasha, what's the teretz? Yeah? And according to Ritva, what's the kasha? No? Ritva. What's the question, what's the teretz? According to Rashi, what's the kasha of the Gemara and what's the teretz of the Gemara? And according to Ritva also, what's the kasha of the Gemara, what's the teretz? Good. What's the pshat in psik reisha? Why is psik reisha chayav? You should give to me so you give to me. Yeah, doubles? Again, again. Tup shtad, tut shtad. Why is it, when it's psek reisha, d'lo nicha lei, patur? What's the question? Psek reisha chayav. Mapshat psek reisha chayav. Why is psek reisha chayav? Tut shtadim. Why is psek reisha d'lo nicha lei patur? Tut shtadim. Oh, so patur? True. Why is psek reisha d'lo nicha lei patur, tut shtadim? No, please, no, please. It's all right. Make side dishes, dessert. I got another plate for dessert. Why is it, psek reisha d'lo nicha lei, where it's אי אפשר באופן אחר המלאכה, according to Rabban Chayav? Why? Why? But there's no other way about to get it this way. Shita Trashi. Shita Trashi. Very nice, beautiful Shita Trashi. Okay. Today, im yirtzeh Hashem, we're going to do the shita of the Rambam, how he learned the Gemara. We do the shita of the Yereim. He learned...

Then we're going to do the shita of the Tosfot Rid, which, by the way, I found it. It's in the Piskei. We have the Piskei a little bit. Yes, yes. Bring the Piskei. That's what it is. Now, let's begin. Let's begin like this. Begin with the shita of the Rambam. With the shita of the Rambam. The Rambam—you have the Rambam here? Yes, I have. Okay, bring me the Rambam. Bring me my notes from yesterday. Notes are here. Kolshu. או המחמם את המתכת עד שתעשה גחלת, הרי זה תולדות מבשל, וחייב. Put your chayav. וכן הממסס את הדונג, או את החלב, או את הזפת, והכופר והגפרית כיוצא בהם, הרי זה תולדות מבשל וחייב. וכן המבשל כלי אדמה, עד שיעשו חרס, חייב משום מבשל. כללו של דבר—now this is what I wanted. What's the rule, you hear? What's the rule? כללו של דבר, פרק ט', הלכה ו'. Here. כללו של דבר. What's the rule? It says the Rambam like this: בין שריפה גוף קשה באש, whether he makes a kasher rafui, או שהקשה גוף רך. So the Rambam here is telling us that, be'etzem, there are two problems here. There's what? There's kishui v'ariyah, right? That's what's mashma from the Rambam. Comes along the Lechem Mishneh, comes along the Lechem Mishneh, and he explains the Rambam as follows, okay? So again, when you read this Rambam, walk away saying like this, that the Rambam is learning gripui hakomet two times bishul. Yeah? The guy was mevashel twice. Yeah, now make room for him across, right across. Daniel, move over a little bit. Hu omer toladah? Chayav. Again. Come, now make room over here, right between. Come. From Rambam is mashma clearly, clearly, klal lo shel davar, klal lo shel davar. The rule, hear what the rule is? This is unbelievable Rambam, because the Rambam is telling you, yesodei hilchot bishul in one line. Klal lo shel davar: בין שריפה גוף קשה באש, whether he made soft a kasheh or shekshah guf rach, harei ze chayav mishum mevashel. Of course it's davka eish; anything else is not eish. Yeah, toldot ha'or, if you do it with the sun, you're not chayav. I know. It has to be dafka esh. Harei what? Harei, says the Rambam, chayav mishum mevashel. Chayav twice. The problem here. Our case is chayav twice. Why? Huh? Because he made it soft, and then—he made it soft. Soft to hard. That's amazing. What was the beginning? What was the end? Let's see the Mishnah about it. There's no two bishulim on one thing. It was hard, it was soft, and it became... Hai man d'shada sikta l'atuna, chayav mishum mevashel. V'kshu, peshita. V'tirtzu, mahu deteima leshurei mana kamei chamra ka mashvilan, the Gemara. U'pirush Rashi, d'mirpa rafi al yedei chom ha'or, v'amarin sheb'tancho, u'l'achar sheyatzu me'eivav chamit, mitkasheh, v'chi Rafi b'reisha mishum... Mashma, d'b'sikta ilav d'Rafi b'tchila, lo hava chayav. It's mashma, if not for the rafi b'tchila, you would never be chayav. V'eich kasav sheb'chol makom shehiksha guf ha-rach shechayav. Every time that you make a guf rach kasheh...

You're chayiv. What do you need mi'parafi in the beginning? Why do you first need it to go to soft, soft, to go all the way to hard? You don't first need that. Rashi is just telling you what's happening, which means, in other words, what's he asking? It comes out he's mevashel twice. That's basically the Lechem Mishneh's kasha. In other words, in other words, again, if luy tzuyar, it was wet, right? Why are you doing this? It should become hard, hard. So there's your bishul right there, nachon? Why does Rashi have to speak out that it becomes soft? Why is that important? Even if it went from wet to dry, that's already, you're finished. That's what should be according to the Rambam. Correct. So the question is, according to you, Rambam, it comes out because that's how it began. It began wet, and you're trying to make it achzek, to make it hard. Is that true or not true? So it's not wet, dry, dry; wet, it has to do with soft and hard, which means wet is soft. What else? It's very, very simple. It began wet, and you're trying to make it hard, correct? Nachon, simcha? I know it was hard, but now it's right now, when you're putting it into the fire, what do you want? You want to make it hard. You want to dry it. So you're chayiv for that. Finished, end of story. Why do you need that it became soft? What's the negea? Mini, mini, mini, so you're chayiv twice. That's his question. Hu sover, d'chol davar lach shemitpashel, af al pi shemitkasheh, chayav mishum bishul, dumya d'ofeh. D'hu sover, d'chol davar lach shemitpashel, anything wet that's mitpashel, af al pi shemitkasheh, even though it became hard, chayav mishum bishul, dumya d'ofeh. U'mah she'amru b'sichta shehu kli adamah, lefi dato, zal, hapeirush mahu d'teima, she'eino oseh shum melachah, sheharei hem chazakim, shehem mitchazkim yoter. K'maashmalan shechayav al habishul, mishum techilat esh marpe otam v'na'aseh lach, v'achar kach maksheh otam. U'mishum hachi chayav, aval olam davar lach chayav b'kishuy. Meaning like this. Over here, says Lechem Mishneh—yes, you could—says the Lechem Mishneh over here, it's a very funny case. You know why? Because how did it start? It started that it was kasheh, meaning, even though it was a little wet, but it was a hard thing, right? It becomes soft, and because it became soft, it became harder. Ah, so the soft causes to become hard. So מי אומר, who says, says Lechem Mishneh, when something was originally hard and it becomes harder... His bishul. Because you see from the water itself. You see from the water itself. If the water, yeah, doesn't become part of the water, it's still liquid. Liquid doesn't become part of the water. No, no, no. We're saying it's simple. Say it. According to the Rambam, why does the Rambam need that it became soft and then it became hard? And the answer is because here, even though it was a lach, here in our case, but the lach didn't change because it's a lach in a yavish, meaning it's in a piece of wood. This wood is, it was dry and now it's drier. Who says that's bishul? From soft to hard, that's going to be bishul. From tzat hard to yoter hard, mi'omesh is not bishul. I didn't say he didn't say right, but that's why I said, the minute you said that, I said, now you're saying. She's saying that's why the Rambam needs that it became soft, in order that now that you could say it went from soft to hard, that's why you're chayav. What?

From hard to soft, because it's not nigeleh, it never remains soft. It never remains soft. Because more harder. You need the ripui, k'dei shehakishui yihyeh mamash bishul, im lav ze lo mamash bishul. That's the Lechem Mishneh's pshat. If you're going to come and say, is a nitkasheh, you know what the problem is by simcha? Lo nitkasheh. Hayah kasheh. Kasheh yoser, so what? עכשיו, since it became soft and it went back to hard, k'ilu ze mosif that adds to the bishul now that it's soft. What is the bishul? Which is the kishui. According to Rashi, what's the bishul? Haripui b'einan, tzarich et ze k'dei shehakishui yehyeh shinui. The Rambam just says like this. The Rambam's saying in all cases, the Rambam's saying b'issur, in general rule, whenever you went from hard to soft, from soft to hard, what's the problem? Our sugya. The Rambam doesn't discuss our sugya. The problem is our sugya, he says in Lechem Mishneh. What do you do with our Gemara? Our Gemara is mashma that you're only chayav one even though it went from hard to soft, soft to hard. Gemara says chayav one. Gemara says chayav one. Gemara says chayav. Gemara says chayav shtayim. Gemara says chayav. It's one bishul. This, rabosai, is the yesod of the Lechem Mishneh. The reason why we need ma'aperapi, only to make the kishuy at the end a shinui. Now. Now, because it's more harder. Now, why is this very important? I'll soon show you why this is very important, yesod. Now, I told you that there's a shita of the Yereim. You had the Piskei Rid. Huh? Lechem Mishneh is learning from here, kasher l'kasher, rak yoter kasher is not called a bishul, not called bishul. And you want to know something? I hold he's right, and I'll tell you why I know hold he's right. If something is cooked k'ma'achal ben Drusai. Ma'achal ben Drusai. One third cooked. One third cooked. And you went and you continued cooking it, are you chayav on Shabbos? No, no, not chayav. You're not chayav. You see all these shia and all these things, I'm saying, you're not chayav, right? So what do you see from here? Mikasher lyoter kasher. Am I right or wrong? So what is it? Zeh kvar nigmar, finished. ... Lakachta davar shezeh k'ma'achal ben Drusai. ... Bishalta, ma lacha? CC, the once the thing is kasher, you can't make it yoter kasher. There's no more. You never have more. There's no such thing as more. Either it went מירח לקשר, or קשר לרח, lo mikasher l'yoter kasher. See, you have to see, rachi kasher means raw, not raw. Once it's not raw, then it's finished. Why are you chayav mishum bishul? Because since over here you also had marpirapi, it also got soft in the middle, so that helps out that even though it's kasher from kasher, it's already chayav. Because in the middle it went all the way to marpirapi. Now, listen to me, come. Now listen carefully. Now there's a shita of the Yireim. The shita of the Yireim is, and it's in the Miri. The Miri lamed ches brings it down also. The Miri lamed ches brings... You want to bring Yireim? Okay, come, come.

No, no, I want to... I have a cup. So it says like this. What happens, says the Ireim, why don't we look at the fact should be shalta mayim, that you cooked the water. Cooked the water, baby. Now this is brought down, Shulchan Aruch. Look at Shulchan Aruch, Shin Aleph, mem vav. You evaporate the water, good. But how did it evaporate by first being cooked? But what is it? What is it? No, he's saying a new pshat. What's the bishul in our sukkah? Ribui, kishui, the water. You cooked the water. Ireim, yud reish aleph yud mem. Siman mem vav. Okay, who wants to read? Bobby, you'll read. Shin Aleph. Read in a regular Shulchan Aruch. Which one? Shin Aleph. The Meran, Meran. Read Meran. Begadim. Mem vav, se'if mem vav. Shin Aleph, se'if mem vav. Begadim. Wet clothing, no? Oh, begadim ashurim b'mayim. You have clothing that's what? That has water in it. So listen carefully. Oh. Now, think about how it's mamash our case, right? You're doing it סמוך לחש, and what happens? Continue, mamash the same case, right? סמוך לחש, go ahead. No. Now, how can't you do it סמוך לחש? משום מלבן. Huh? משום מבשל. Yeah? כמו אונין של פשתן, ואם כן, אפילו בשרייה מועטת אסור, מיהו במקום שאין היד סולדת בו. What happens if it's not enough heat that it should be yad soledes bo? ליכא משום בישול. You'll only have a lav. You'll have melaben, but you won't have what? Right? Melaben is just krisah. You don't make krisah on Shabbos. You see what the Magen Avraham is doing? It says, יניחו סמוך לאש, so the Magen Avraham wants to know, why not? Why not? You know how nogea this is, by the way? You have no idea how nogea this is. Oh, mamash halacha. You know how it's nogea? Let's say a guy has his shoes on Shabbos, it's wet. He went into the snow and it's wet. Is he allowed to put it next to the radiator? No. It's mashma you're not allowed to do it, right? You're not allowed to do it. So what's the reason? It says over here, so לינקבם will be אסור, because you're חייב משום סחיטה. Let's say not menakeh. You're just putting it over there, squeezing, no menakeh. You're not allowed to take a wet towel and use it. You know you're not allowed to use a wet towel on Shabbos. Huh? Yeah, but a wet towel you're not allowed to use, mishum sechitah. So he's talking about a wet towel, don't use it. Now, wet is wet. It's not damp. Wet towel, it has to be wet. You're sending me to other sugyas. I want to learn here. Here? That's not the point. So what do we see from here? You're chayav mishum what? Bishul also. Unbelievable. It's our sugya. Where do you think it comes from? It comes from our sugya. Now, says רבי עקיבא like this: won't be another nafka mina. If let's say the water was cooked already, meaning let's say you have a tea that spills on Shabbos.

T. T that spills on Shabbos, and you go and you clean it with a towel, and you put the towel on the heater. Ah, so, halachah, ein bishul achar bishul. Machlokes. He says we can be meikel; it won't be a problem. Point out shitas, yeah? The Re'em says a very simple—exactly. The Re'em says yes. That whenever you have water which evaporates from a keli, from a beged, because of heat, that's already called chimum and bishul. And we see it by the case of begadim. Mamash, this is the Re'em. Yes. What, what, what? No. No. If you have the sudsah evaporating into bishul—what do you mean? If it evaporates because of the air, so then you're not chayav either. Saying there's no heat. No. He said it good, but the issue is not—let's say if I put it in the sun, it won't be a problem. It has to be al yedei ha'esh. That's halachah. Patur. Patur. The truth is, the truth is, there's a very, very famous—now listen carefully. Wait a second. If you think that he's wrong, you should know Iglei Tal speaks exactly his kashya like this. The Iglei Tal wants to know, what's the difference? What's the difference if the egg cooked al yedei ha'or or the egg cooked? It cooked. What's the difference? Listen carefully. Listen carefully. So pashut, nobody speaks about this question. The answer is because al yedei eish is the ofen hamelachah, finished. That's the way it was. The Iglei Tal is the only one that says no. He says, I'll tell you pshat, because we do look at the toza'ah. You see, he has questions, let's look at the toza'ah. He says there's a very big difference in taste, in taste, between an egg that's cooked in fire and an egg that's cooked on the sun. And the meileh, you don't have the same toza'ah. Very famous Iglei Tal. With this, with this, a lot of poskim want to say that in a microwave there's no bishul, because it's not al yedei ha'eish. The toza'ah is not the same, and that's why you don't have dinim of basar b'chalav and all these halachos. It doesn't have the same taste. It doesn't have the same taste. Different taste. Everybody talks about it. I don't know, maybe he used to cook eggs in the sun. You don't feel the difference. The Iglei Tal felt the difference. Did you ever try? Thank you. You know what's cooked in a microwave and אוכל that's cooked in a... It's so true. And Rav Moshe even has another tzad. Rav Moshe has, in a microwave it's not even called derech bishul, because ein mevashlin bo, rak mechamemin bo. Oh, that's true. Another cheilek. Right, עכשיו בימינו כעת שהוא עכשיו, כמו שאמר לי נכדי. Morachai, handle. Yeah, you know. Ein mevashlin. That's the metzius. At the time that the microwaves came out, people didn't cook in it. They only used it to warm up. It becomes dry. People do not cook in a microwave. It becomes dry. In the Shulchan Aruch, that we pasken like this. Ze lo stam sipurei safra; it's a Shulchan Aruch. Shin aleph, mem-vav, it's brought down clearly. We pasken like this halacha, that water that evaporates, like dei chom ha'esh, is chayav. Okay? Now, so his question is a meidig question. Bishlama when you have bread, right? Bishlama when you have liquid and it went from hot to cold. So there the pshat is, it never reached chacham, chacham shetzarich. When what? When it's not yad soledes. Fine. But over here, that the bishul is the fact that it disappears, that's the ikar of the bishul over here. So what's the yad soledes or not, right? Maybe it reached ad sheyad soledes, the biggest... The Shulchan Aruch, the Rema says, and in case it doesn't, so then you're patur. But l'maaseh it'll evaporate, so another hour it'll evaporate. What's the difference? Eventually it'll evaporate. It takes a longer period of time. So the truth is, the kasha l'atzma is a shtus, but the yesod is a true one anyway. What I mean, the kasha atzma is a shtus.

The evaporation, kol zman it doesn't come al yedei a ma'aseh bishul, so it's evaporation, not bishul. Ah, okay. The issur is not to evaporate the water; the issur is to mevashel the water. It causes evaporate. Mayim yotzi. Mitadeh? Mitadeh. Check out, you guys know this. Such people. Oh, you had an edim from ... Edim is wafer with aleph. Wafer. I remember the way you used to say wafer. Many years you used to say wafer. Remember? Even so, this is tali to your question, even if it was a question. Meaning, the totsa'ah is not the ikar. Meaning the totsa'ah is not the same. It's not the same. Not the same totsa'ah. Kol zman, kol zman, whatever you have, even the totsa'ah is the same, right? It's not the same. ... Not the same. Okay, no, no, no, no. Let's go back. Ready? Let's go back. Put it away. ... What happens if— oh, what happens— so let's say a guy spills tea on the table on Shabbat. So, and he goes and he puts his— then he cleans it up. You know what you could do? Chutz mi'Abaye ... You won't be chayav for bishul, because ... Huh? There's a machlokes by lach. So maybe the one— and hachanami, maybe it's something that has color; there won't be melaben either. And a chinam, yofi chayev, and a chinami. If it's, let's say, not hot water, let's say it's dirty water, okay? Let's say it's tea, let's say it's soup, it won't be melaben, and a chinami. It won't be melaben, and there won't be mevasher. No question. So far I brought you the sheet of the Yereim. Now let me tell you the two questions on the Yereim, and you should be jumping off your chair. Jump. The guy should be jumping. Huh? What? What's the sheet of the Yereim? Come on. Can I ask you a question? Is there a shiur for bishul? No. So let's take a look at the halacha l'maaseh. How much am I going to be mevashel? Kamah? Eichut. What is the eichut of bishul? To change from one to another. So it's right away. So if, let's say, a guy changes a tipah, chayav? For sure chayav. That's the question on the Tzlach. The drops in the... Bishul goes, you look at it, let's say this. You know this takes an hour to cook. Oh. A shiur. Ki gro geret, you hear? So what's the kashya over here on the Yereim? Eizeh bishul yesh po? Tipot. Afilu lo tipot. What kind of bishul? What do you mean mevashel? What? Okay, there is water, maybe, yeah, there is water. You know what a grogeret is? You need water to be like— How much is a grogeret? One second, you need water. It's more than kezayit. This much? Yeah. Yeah, that's how much water you have in a piece of wood. Yeah. Why not? Why not? Why can't you have this much water? Stuya, what are you kidding me? So what's the maskana, Rebbe? Lubavskoner, what's the— Rebbe, we have this much water. You have, right? It's possible. Rebbe, I asked this to many Rosh Yeshivas, some unbelievable— What are you talking about? We learned Shabbos. I went around asking older Rosh Yeshivas, I'm like, What are you talking— what are you talking about? He said, Bishul, mashach bishul פה. So here you're talking about a smartut, okay, begadim, you can squeeze out a grogeret, but you're talking about a piece of wood. It's— where's your shiur? What do you mean, Rebbe? There has to be water on the grogeret. Yeah, it has to take the time. No, no, no, now. How can there be water on a piece of wood? How do you know what piece of wood? Maybe it's a big piece of wood like this and it has a full— As much wood as you're gonna put, as much wood. You know what a grogeret is? You have to have a half a cup of water. You have. It's the yesod of this halacha. So you hold— can't call shiur. That's not true. Nobody holds kol shehu. We all hold—

Could you be chayiv for the tipot of mayim that you're mechamem over here? Good, but how much water could you be mevashel already? Huh? We pasken k'Reb Gregers. We pasken k'Reb Gregers. But it says chayav. Now, okay, it's chayav. Okay, now listen carefully. There's another question over here too, rab. Let's make a cheshbon how the Rishonim learned the Gemara. You know what? Close everything till now, and let's start over again, pshat. How do you read the Gemara? Ready? Baba start reading the Gemara. According to Rashi, hard, soft, soft, hard, hard. Rambam, soft, hard, hard, soft. Beautiful. According to the Rishonim, it has nothing to do with hard. It has nothing to do with soft. What does it have to do with? Bishul al yad. You dry it right away, and it's also considered bishul. You've evaporated. That's how the Rishonim learn the sugya. So according to—read the Gemara, start from the beginning. Ahu de—what? Ah, for what? Because he cooked the water. V'vashel, because he cooked the water, because he cooked the water. Continue. Peshita. He was mechaven for what? L'shurei mana, to straighten out the mana. So meila what? L'shurei mana. What? To straighten out the mana. So what was the Gemara's kasha? You have to say, Hu lo mechaven al habishul bifchal, meaning he didn't care about the water to be cooked. So what's the Gemara's teretz? Kamashmalan. What salt? What salt? ... Kamashmalan. What's the kamashmalan the Gemara? It's not the water; it has nothing to do with anything. Pli ploin. Pli ploin. ... The question Anirei were asked. No, he's asking in Gemara, why you want to say— He's not asking; he's giving the... Yireim learns the pshat chayav. Why? Because bishalta mayim. Teretz the Gemara makes no sense according to Yireim, nothing. It's a Gemara medaber al kirot; it has nothing to do with it. Huh? No, Yireim is a posek. Yireim is a psak halachah. You're not going to ask. He's the rebbi of the Baalei Tosafot. Yireim is the rebbi of the Baalei Tosafot. Reb Eliezer miMitz. He was the rebbi of Tosafot. Rabbeinu Tam's rebbi was Reb Eliezer miMitz. No, Rashi's grandfather, his grandfather, grandson, and the rebbi was Reb Eliezer miMitz. What should I do? You know, I'll bring you a... my grandfather... I'll bring it. I'll donate one to the shul. Go, next. Okay, it's not again, it's not again, it's not again. Do you remember a sugya called alushin? Alushin. Alushin, remember? You remember we learned? Very good. What happened? If he's tolesh alushin, yechayav mishum ma? Yechayav mishum... Hi. Shub tailus. V'im liapotet hakarka, chayav mishum ma? Choresh. Remember the Gemara? Right. This is the one פירוש ירושלמי. Okay, listen, listen. Take out the Ramban, kuf gimmel. You remember such a Gemara? We learned, right? Alushit, right? Comes along the Ramban, and he has a very interesting halacha. If he's tolesh with the kavanah for telisha, he's only chayav kishiur. V'im liapotet hakarka, chayav b'chol shehu, says the Ramban. Here? Says the Ramban. Again, when we come and we say, when we come and we say, alushin is chayav for telisha, that's only kishiur. You have to be tolesh kishiur. V'im liapotet hakarka, chayav b'chol shehu. It's chayav even a little bit. Here. Let me take off these. If the kavanah is what? Need to make the karka nicer, even b'chol shehu, even b'chol shehu. What do you mean?

If you're doing it because you want to eat the, that alushin and you're hungry and you're chayav only if you pick a certain amount of alushin. But if you're doing it so the karka should look nice, because alushin make it look ugly. Alushin must look like ugly cucumbers or something. I don't know. Because you're making, no, because you're making like a chadisha. Because you're making like chadisha. Why are you not making the ... the karka? What are you chayav for, though? Take a look inside. Read inside. Right, no? Here, the one over there. ... Right? If you ... it's ... if ... ... Oh, he's doing it in somebody else's field, which means what? He's not doing it ... the karka. He's doing it because he wants alushin. Yes. If he does it with alushin, what happens? Even b'chol shehu. Ah, you're not mechaven l'yapot es hakarka. Ah, you're not ... You're ... The Gemara says you're b'chol shehu. The question is, it's always l'yapot es hakarka. They say if it's in the friend's field. If he did it in his friend's field, here. ... What's the difference? Even if he wasn't mechaven, says the Ramban, sof sof, hu meyapeh es hakarka. Who cares? You are not mechaven l'yapot es hakarka, but l'maaseh, you meyapeh es hakarka. U'psik reisha v'lo yamut? U'perek Reb Eliezer ... v'ika d'acher leved acher, okay, mutar lekacher. V'lo kashya miRashi lbaalma. This is what he says. This is the Ramban's kashya. You're meyapeh the karka. Now the question is like this. What are you chayav, huh? It's kashe. Every time a person's toleh shevuloshim, right, you're chayav b'chol shehu. Why? Because you meyapeh the karka, says the Gemara. And if you weren't meyapeh the karka, then you're chayav with a shiur of telisha. Says the Gemara, but it's always liyapot the karka. Every time a person's toleh shevuloshim, his karka is yafeh. Says the Gemara, it's in somebody else's field. Question: even if it's in someone else's field, says the Ramban, sof sof you're meyapeh the karka. Sof sof you're meyapeh the karka. You made his karka nice. What's the difference? Oh, says, comes a psik reisha. You weren't mechaven for that; it's a melacha, psik reisha. You should still be chayav. Why is it not nicha lei? Nicha lei? What do you care? Nicha lei doesn't mean I don't want it to happen. You don't care if it happens. What does lo nicha lei mean? Nicha lei means I don't want it. You make the holes on my floor, I... Baruch. Baruch, let's find the opposite. He was never mechaven liyapot the karka. Who cares? Sof sof you're meyapeh the karka. Now let me ask you a question. This I heard, it's famous, famous Ramban. Everybody speaks about this Ramban. What are you saying, nicha lei? Psik reisha, no? Psik reisha. Nicha lei. I say lo nicha lei. He doesn't care. Nicha lei means holes. I don't want to be meyapeh his karka. What do I care? I don't care. Nicha lei doesn't mean that I... Nicha lei is not that I want that melacha. Nicha lei means I don't care that it happens. The lo nicha lei. I'll hear, I don't care. That's the lo nicha lei. You're making a mistake. That's not the translation of lo nicha lei. Lo nicha lei means I don't want it. I said charitzim bakarka sheli. I don't want it. I don't hear it. What do I care? I help him out? No, I'm not. Here, I don't care. Okay, now listen carefully. What do we see from here in unbelievable yesod? What is he chayav for? He's chayav for telisha. Where is the hana'ah coming, in telisha or in charisha? You see the hana'ah. Where's the tikkun? I did something. What did I do? Mi'apeh the karka. So you see from here that even though I was mi'apeh the karka is charisha, it's good enough to make a kol shehu in the issur of telisha. And the truth is, I told you already one. You know, you think this is the first time I'm telling you this? I once told you this. It's an open Ramban. It's a very famous Ramban.

The Ramban learns like this. I made what? I was tolesh alushin. What am I chayav for? Telisha. How much? Says the Gemara, kol shehu. Kol shehu. Kol shehu. Says the Gemara, im liapotet hakarka, it becomes a kol shehu, right? Meaning, the whole telisha was liapotet hakarka. Comes along the Ramban and he goes a step further. Even if you weren't mechaven liapotet hakarka, sof sof you mehapeh את הקרקע, have a psik reisha, vata chayav afilu al kol shehu. What am I chayav for? In the case of the Ramban, chayav telisha, not chayav kerisha. No, you're chayav telisha. The case of the Ramban is you're chayav for telisha. But here I wasn't mechaven for telisha. I wasn't mechaven liapotet hakarka. You see, in the case of the Ramban, Ramban is I'm chayav what? Kol shehu. So, and what was the tikkun in? Which melacha was a metaken in charisha? It's enough to be mechayev me for telisha, kol shehu, kivan shesof sof yesh tikkun פה, hagam shehatikkun lo betelisha. איפה התיקון? בחרישה. Unbelievable Ramban, unbelievable. Why is something b'kol shehu? He said it beautiful: אם הדבר חשוב לעצמו, אומרים שמה זה כבר נחשב למלאכה. אבל כל זה חידוש, למה? It's a trick. Why? Because where is the tikkun? In telisha the tikkun is in charisha. So what do you see from here? Even though that the tikkun is not in telisha. As long as there is a tikkun, you're already chayav b'kol shehu. Now let's go back to our sugya. Even though b'etzem the maaseh bishul was on a pachot mishum davar, aval mah tozaaah mizeh? Achshav yesh lecha davar chazak. No, so the tikkun atzmo, the fact that you did something, you don't need any melachah. The fact that you did something, you accomplished something. Shiurim is when you don't accomplish anything. I cut off one orange. It's nothing. It's a joke. What's one orange? A grape. A guy cuts off a grape. What's the pliya? If a person cuts off a grape, did you do something? No, you didn't do anything. It's chashuv. Again, shiur. Aval im b'oto ketzirat eshkol something else happened, let's say you're being zoreh or me'apeh the karka, then you'd be chayav even for that also. So here too, because now it's a tlisah, it's not a charishah, it's a tlisah, and you're mechaven for tlisah. But that's what it says here. If I made it up, you could say, how could you make it up? I'm not making it up. It's what it says. It's exactly what the Ramban says. Because in our sugya, the water dried up, because al yedei the water dried up, now you have a beautiful yad. So zeh machshiv et ha-dried up tipah sheyehei maaseh bishul. Achshav asita mashu, lo tzarich et hashiur. Because you did something. Whenever you accomplish, there's no chiyuv shiur. The same way, kishetalik, when I was toleish grape echad, ein shiur. Aval b'chozer, asiti ipul karka chayav, gam po tov ha... Chizuk, I have a beautiful... I did something. I took a tuna and I dried it up. I made an unbelievable thing. I understand, but the issur is the bishul. I understand. So therefore the l'shem is there. So afilu asiti pachot mishiur, but it doesn't make a difference. The bishul is asur. Asiti mashu. It's very simple. The Rebbe starts off with a very nice... The Rebbe comes and says, you know what? Make believe I'm not here. He's not, nobody, okay? Brand new, hatchalah chadashah. Hatunah chayav. You're teaching a child. You know what you're chayav for? And I'll tell you, the child will figure this before any other pshat. Bishalta mayim, cooked the water. What's the...

The problem is, ein shiur only bishul. It's an unbelievable kasha, unbelievable kasha. What do you do? The answer is as follows: כשאתה מבשל מים, יש שיעור. Why? כי אם אתה מבשל פחות מהשיעור, you know what you did? שום דבר. Here, reminds me, כשהייתי רב ב-OTI, היו מבקשים ממנו לשתות. הייתי אומר ככה, תשתה, okay? I go like this, תשתה. Drink. Here you go, drink. When I was in OTI, I had these chuligans, okay? That already, I don't... that's already too much for me. Chuligans I used to have. So what did I do? I would say, Really, really, I want a drink. ... I would say, You're thirsty? Here, okay, drink, okay? It's a joke. I'm making a joke out of it. Why? It's tipah. I'm showing them here, you want a tipah? Here, take, drink. It's not chashuv, okay? It's not l'maaseh. מבשל פחות מהשיעור is not called מבשל. לא עשיתי שום דבר. It's not ראוי anymore. Okay, now listen carefully. So the question is, what is the... You don't look at the bishul on the mayim, but we look at it in relevance to the tikkun that it did. That's what you see from this Rambam. Now let's go back to the next question. How do you do the Gemara? Now, the Gemara is beautiful. So, now listen to the Gemara. The Gemara starts saying, mar perapi. Yeah? And when the Gemara says what? And the Gemara says, kamit. Now listen carefully. Listen good. There's another problem here. You know what the problem is? Afilu nagid shebishalti mayim, kivanti labishul hazeh lo kivanti. Lo kivanti. I need bishul mayim over here. What am I, put on my chef's hat? I'm cooking mayim. You hear what's going on here? ... Why are you meshugah? Why are you hishtageta? Here, imagine a guy comes and says, What are you doing now? I'm cooking water. I'm drying a piece of wood. Yeah, I'm cooking water. It's an נפלא. You don't realize the sugya is an unbelievable sugya, and I wish you'd just learn Chazal. Unbelievable. They took a story where a guy is cooking a piece of wood — cooking, actually. A guy is drawing a piece of wood, yeah? He's a מבשל. And, lo rak zeh. Yesh Gemara, shulai yesh p'sak issur bishul akum. You don't realize how far... He's a chef here. He's a chef. He became a chef. He's cooking water and a piece of wood. What's the shitah, right? What's the kasha? סוף סוף לא כיוון על זה. So what's the teretz? The truth is, it's a whole shaila. The Yereim is mashma that you're chayav for melacha she'ein tzricha l'gufah. I don't have time to go into it. Rov mefarshim learn in this Yereim, because the Yereim's shitah is that all of Hilchos Shabbos, melacha she'ein tzricha l'gufah is chayav. You look at your bottom notes over there; he's going to bring it down all the time. The shitah is the Yereim. Your Yalkut Yosef is going to bring it down a lot, that according to Yereim, melacha she'ein tzricha l'gufah is chayav. You saw it. You haven't saw it before yet or not yet? Right? That's, huh? Okay. So now this is the answer. If you don't learn like that, if you don't learn like that, the sugya is telling you a beautiful thing. Now listen here. What's called ligufa? It's called ligufa. Tzarich ligufa. What is the gufa? You gotta know what the gufa is. The gufa is, hadar kamat. That's the gufa. You needed the rafi? What is the rafi? The only way to make something, a piece of wood, dry is al yedei bishul hamayim shebo. In other words, the mayim warms up the wood to become dry. That's what the Gemara wants. That's the gufa already. The only way, the only way that something, that this thing could become dry is al yedei bishul hamayim shebo. It's the only way. So it becomes a melacha tzricha l'gufa, and that's the Gemara's kamashma lan. The Gemara's question was, what was the Gemara's question? Lo kivanti ela kivanti al hakishui. It's not true. Kivanti al ha...

Rafi, v'hahader kamit, meaning, etzem ha... how would I say it in Hebrew? The procedure. Hamalach shelo ani mitkaven. Not that I'm mitkaven רק לסוף של דבר, because the sof shel davar is אי אפשר לבוא בלי המעשה של נמצא שקיבלתי עלי. You know what the Gemara's kashya is according to the Rishonim? Lo kivanti lebishul, kivanti lesof hadavar. Meaning what? It's a melachah she'ein tzrichah legufah. That's good for the kashya. I don't need the water to cook. Since the only way to come is only through the bishul hamayim. Ah, so this... Rashi tells us differently. But he's not holding like that. Say the Metzios. The Metzios, he's not arguing on Rashi. It's first miperafi, then the water goes out because it evaporates, then it becomes hard. Rashi gives you the case. We're not arguing on the case of Rashi. It gets soft. Because of the softness, that's how the water is able to go out. But the Rambam is learning it's on the etzem eitz, meaning tikunei eitz, is the bishul hamayim. The bishul hamayim ain't tzrichah legufah. The chiddush is that's called a tzrichah legufah. That's the chiddush of the Gemara. Hamelachah is masha kivanti. I mean, I was mechaven for the bishul hamayim, because that's the only way it could become mitkasher. The shakla v'tarya, the Gemara, quote, yoreh is bishul hamayim. Harei kivanti, lo kivanti is k'nimtza shezeh melachah she'ein tzrichah legufah. Because if I wasn't mechaven for this, that's ein tzrichah legufah. I don't need it. I don't want the water to cook. I want the tzad that it should be a hard thing. The answer is, since the only way to become hard is through this mi'perapi v'hader kamit, what does mi'perapi mean? He's saying you can't get to the hader kamit without the mi'perapi, and that's the bishul. That's what he means. That is the bishul. The mi'perapi and the mayim and everything. Ah, he's just telling you all the process. The process. It can't be without it. That's k'mashmalan, it's mechaven for that. Comes along the Tosafos Rid and says a marvelous pshat. So k'mashmalan is— This is a very big problem. Rafi asked it. It's an unbelievable kashya. Think about the kashya. K'mashmalan what? What? What? It's the Tosafos Rid. It's a piskei. It's in the pesakim. I knew I saw it somewhere. I have a Kovetz Rishonim. It's called the Shefa Chaim, kibutz of Rishonim. So he brings this Tosafos Rid, and I looked in the Tosafos, I couldn't find it yesterday. It's in piskei. Okay, good. It's got to be in the piskei. It has to be there. He must have meant piskei. It's a likut Rishonim. It's a sefer called Sefer Shivlei HaLeket. I'm telling you, you have it here. Asifas Rishonim. It's a blue book. You know those blue sefarim they have, asifas Rishonim on all the masechtas? It's a blue sefer. You must have it on brachos and stuff, asifas Rishonim on brachos. Okay, I grabbed the sefer. Okay, kids, listen very carefully. Well, what do I do? Since it can only come through this, that's called megufa. The Ramban needs it for a different reason. The Ramban needs it for pesik reisha, nechlein, all that. The Rambam is not. Who? What did I say the Rambam? How did I say the Rambam? Ramban, Ramban, Ramban. Okay, now comes along the Piskei Rid. He says a very interesting thing. Once we're talking about that the thing dries up, right, why talk about the mayim, meaning the eitz itself became a v'shal? Why discuss what, that the mayim—what? Oh, so he could come and say that it has to be food. We don't pasken it has to be food, because you see by mateches, that's halachos, don't do—

Bishul's nothing to do with food. Bishul's not doing food. So once we're discussing what, that the mayim became a vushal, and what, and we need to drag in tzricha l'gufa, eino tzricha l'gufa. Why don't we talk about the eitz itself, and then it's tzricha l'gufa without all the Torah? Bishalti ha'etz, v'zeh mah she'ani tzarich. It's that guf. Unbelievable kasha. What do you need, what the mayim, and then you have to start saying, how does the mayim shayach la'etz? Ramban. Tafsikim on Ramban, kachit pashut. It's okay. Say simple: Bishalti ha'etz. Finished. Unbelievable kasha. Unbelievable kasha. Why can't you just say, Bishalti ha'etz? Huh? Can't be. It can't be. Everybody knows. Open the Gemaras. What's the nafka mina? Go back to begadim. Now I put the begadim on the eish. Is the bishul the mayim or is the bishul the begadim? According to the yire'im, it's the mayim. According to the... it's the begadim. And you know what the nafka mina l'halacha would be? Let's say I put the thing on the fire. Can I use it now on Shabbos? Halacha is, when I'm mevashel b'Shabbos, asur l'hishtamesh bo. If it's the water, it's gone. The cheftz is gone. So you're allowed to use the cheftz? I'm allowed to use it after? According to me, it was the thing itself; it would be asur on Shabbos. Woo! That's... everybody have a wonderful day. Finished? Woo, the chiddush. You know what? I'm just telling you, he... I'm saying, the Ritva says, I don't know what you need it for. The Ritz says, what do you have to come and talk about the mayim? Talk about the eitz. You just cooked a piece of wood, and the meileh, what's the ma'alah of it? So you don't have to start saying, how is it tzricha l'gufah? You're not tzricha l'gufah because what the bishul is on the eitz, it's not on the mayim at all, and that's a tzricha l'gufah. What's the nafka mina? What happens if I took this eitz and I was ... am I allowed to use it on Shabbos? If it's the mayim, the mayim is gone. And if it's what? It's official's finish. ... If it's not nitztarfah. ... המבושל מה שבישלתי לא נצטרף בכלל. Rabbi, Rabbi, Rabbi, Rabbi. Why three learns its eitz? Just ... efar shiur. That's why the Tosafos Rid learns it's going on the wood, and the wood has a shiur, and that's why it's tzarich l'gufah, and that's the bishul over here. It's the wood itself. ... Hai man. Come, guess, you have it? Hai man, hai man. This person, hai man. What's wrong? What's the problem? Hai man, a person. The artich kufra. Rashi says, artich kufra, he melted, he melted zefet. You see, shehitich zefet. Hai man. Hey, you see the little daled? Hai man. Hai man, we did that one. No, nava chavit is the next one. That's already something else. Hai man, the artach kufra, yeah? Says Rashi, hitich zefet. Zefet is like tar. He made it what? Hot. He heated up tar, okay? Hitich zefet, chayav mishum mevashel. Says the Gemara, peshita. Why not? The sugya before tells me, sugya before tells me, hai man, if a person went and what did he do? He washad a sichta latuna. He takes a piece of wood and throws it into the fire. That's called bishul. So why is zefet any different than wood, right? Peshita. It's pashut. Says the Gemara, ma hu deteima, what would I would say? Yahavit nura, rabosai, ma hu deteima, what would I say? Keivan d'hadar v'kusha, since it becomes hard again, eima loi, I would say it's not bishul. Kamashmalan, it's bishul.

Let's see Rashi. So Rashi puts in one word, you hear? The hadar hakushi, hadar means what? Chozer, u'mitkasheh, and it becomes hard. Chozer u'mitkasheh. So the shailah is like this: who cares? Who cares? L'maaseh, I made the change. L'maaseh, I made the change. Now listen here. Oh, so now we spoke in last sugya. That was already last sugya, right? Because last sugya was it became soft, and then it becomes hard. So we know already from last sugya that you're only chayav one for it. What? That's the sugya. Because since it goes back to the original state, remember we said this? The soft helps out that the ikushi is chayav. We learned this in the last sugya, remember? Remember the Rishonim? We spoke about this, okay. But the question is, why is this sugya different than the other sugya? Again, this is very good. Pshat in the sugya we know now. You know why we know pshat in this sugya? Because of the sugya before. What happened? It became soft, right? That's right. And here too, it went from hard to soft. No, no, so? No. You mean you want to know according to the— I mean, you want to know according— no, it's like this. According to the sheetah that it has to do with the bishul hamayim, so this is a new sugya, you're saying. Okay. But let's say according to the Rishonim that learn that it went from soft to hard. And that's called the bishul, so what's the chiddush in this sugya? Yes. Okay. So, fakert, so you make it more comfortable, right? He's making it worse, not better. And here? So you make it worse then, so of course you're chayiv. So of course you're chayiv. No, but his machshava didn't stay. He wasn't there. He wanted to... He made it soft so you could smear it. What do you mean? Here, b'maaseh he made it soft for the purpose of making smearing it, but you smeared it. You made it soft, you smeared it, and then it turned hard. So, masa machshavtecha, exactly what you wanted should happen, happened. Why is that a concern that it goes back to hard? And the truth is, the Gemara says that the zefet went to soft, then it went to hard. Says the Gemara, you're chayiv. Says the Gemara, what's the chiddush? Of course you're chayiv. Says the Gemara, because I would say since it went back to hard, so therefore there's no chiyuv over here. Says the Gemara, even though it went back to hard, why should I think because it went back to hard you're not chayiv? The sugya before tells me not like that. The previous sugya tells me that you can go back to hard and it's still bishul. I mean, what's the problem with it going back to hard? Ma hu deseima, I would say since it went back, k'ilu there was no shinui over here, kamashmalan, you're still chayiv. But that we learned in the previous sugya. The Gemara before says the same thing: it went to soft, then it went to hard, you're chayiv. But the Gemara says you are chayiv before. And even though later on it becomes hard, since the beginning was ripui, you're chayiv, right? Here's the same thing. Even though it gets hard, in the beginning it was ripui. It's the same case. It's the exact same case, the Gemara before. And you want to know something? That's why the Gemara puts it together. Amar Rabba. But there has to be some difference. So the truth is, if you learn like the Rishonim in the sugya before, that there's mayim that goes out or there's mayim that's becoming mitbashel, here could be a zanuch de-mayim. But the truth is, you're making it worse, not better. The more you talk about the mayim, the worse you're making the sugya, because this is mamash bishul. This is bishul. It's regular bishul. I mean, what do you want? I mean, you went. So since you're changing it, you remove bashel. I'd rather you add it because it's true. Meaning, if you learn like the Rishonim, you have to learn, if you learn like the Rishonim, the sugya before is water, so this is a different sugya. Here it's not necessarily the water gets cooked. There's no water here. But if you learn like pashut, the sugya went from soft to hard, so what's the Gemara over here? Now, rabosai, I'll tell you, there's a very big difference between this sugya and this sugya. Let's see if you can figure out what the difference is.

Hey, here, can I say? Yes. You're changing the guf of the object. Soft was the previous. How? Hard. Maybe it's you do here, you don't. Same thing. You went from soft to hard. No, we're making soft, and then it becomes hard by itself. So? And there also became hard by itself. No, no, no. The first case, you're making hard. You're making the— yeah. By hard, when you stop it, it becomes soft. No, hard because— What does the Rebbe say? Rebbe said that maybe— water itself became the pasul. That bread, bishul, that's the bishul over there. This sugya maybe is not with water. So that's the chiluk between the two sugyas. Here the Gemara is being mechadesh to me that something that went from soft to hard, from hard to soft, that's bishul. The sugya before— I'm telling you, I'm telling you, where does it come? Maybe it comes from over here. I'm telling you, this is the mefurash Gemara. That's it. That's what Rabba's telling you. Rabba said the first man d'amar is telling me that if a bishul hamayim shebitoch davar is also called bishul. The what? I'm saying like this. The Gemara before talks about a piece of wood that was put into fire, okay? Chayav mishum bishul. There's a machlokes rishonim why you're chayav mishum bishul. Either you're chayav mishum bishul because the water in it became what? Baruch? Became cooked. So we could say that water is possible to cook. Water. You could cook water, okay? It's not such a big pshita; we'll soon see why it's not such a pshita. But whatever it is, it's possible to cook water. What happens soft and hard, that's talui in the bishul hamayim. Meaning, it gets soft and hard. That not necessarily is the bishul, but could be that's like toldah from the bishul. That's not the etzem bishul. Who? No, I'm talking about the wood. Here the Gemara is mechadesh another thing. Not only that we discussed bishul b'toch ha'davar, we could discuss bishul al etzem ha'davar. This is how I would learn the Gemara. No, before it was the water that was in it. What? If you learn like that, if you learn like that, if you take something hard, make it soft, and then you make it into the hard— You didn't make it into hard. What happened was it became hard. So it doesn't make— your first thing made it soft. Right. Here too, your ma'aseh made it soft. Same thing by the zefet. Your ma'aseh made it into soft. Zefet is tar. What made it into hard? That's the second way to learn the Gemara. The difference is what makes it into hard. In the first sugya—