Hilchos Shabbos, Siman 253: Chazarah to a Warm Oven, Yad Soledes Bo, and Amirah L’akum

Transcript

Cif hei, the Ramah has two chidushim, and we'll learn both of them today. The first chidush, Tzif hei, we're going to learn that there's an issur of bishul—I'm sorry, of chazarah—even to an oven that has no fire whatsoever. We're going to learn that even though an oven's completely off, off, off, sagur, you still might have a sugya called chazarah. That's in the Ramah at the end of sif hei. V'yesh matirim litein l'soch tanur she'afu bo miboyom, that you cooked in it or baked in it miboyom, that you're allowed to put the next morning, like the Mishnah Berurah explains, Shabbos morning, chazarah, food back into the oven. D'ma'achash lo timnu bo rak afu bo miboyom, since there was no food in it after Shabbos when it got dark, but actually miboyom, the previous day, miboyom, v'nisha bo rak hevel me'at. So therefore, in the morning it's not hot anymore, only a little bit hevel, a little bit heat, v'ein lachosh l'bishul. You have no problem of bishul. Then he says, u'vilvad, that's on the condition shelo nitztanen. Legamri, that the food did not become cold yet, yesh machmirin b'zeh. Now those that are machmir, the machayim kol kach b'tanur sheyatza ledes boi, then it's aser. Then takke it's aser. So here we're learning an interesting halacha called chazarah in a scenario where the oven is off. What's the pshat? There's got to be some heat, otherwise there was no point in putting it there. And the answer is it's heated still from yesterday where you baked. When yesterday? Says the Mishnah Berurah, mi'bo'od yom mutar. Anything after that might be an issue, which means before the night came you baked, the next morning it's mutar. After the night came you baked, but it's morning, it's off. It's still soger. Then you have a problem, okay? Question: Ein bishul. Of course not, it's off. Why could you be chayish l'bishul? How could we discuss ein bishul if the thing is off? Lo nisha boer khevel me'at, so there's no bishul, so what do you want? Ein bishul, you have a havamina that should be bishul. You can't cook when there's no fire, right? Fire off, hevel me'at, which means it's still a little warm from yesterday. So what could be the sugya? The teretz is, we don't mean bishul. We mean chazarah mechsi k'mevashel. We don't mean bishul, shinui ches. We mean reish nun gimel, chazarah mechsi. How do I know this? A, because hachi mistavra, right? We wouldn't be discussing bishul when there's no fire. The question might be chazarah. Beis, Mishnah Berurah himself writes this clearly. You look at the Mishnah Berurah, litein l'sochah, you have it. Divrei hamaschil litein l'sochah, he brings Kaf HaChaim. He says clearly, it's talking about, right, shenosnin b'Shabbos baboker, b'soch hatanur tavshil ba'al shekedei sheyischamem. D'af sheb'soch hatanur kiyum, the afilu garuf v'katum, asur lachzir, d'eino mutar rak al gaba. Hacha, achash lo kiblo cham l'Shabbos, rak ba'motzaei Yom. Ein boi l'machar rak chamut. Since you cooked actually with it the day before, so it's only chamut. And what does it say? V'ein nira. So you see clearly that the Mishnah Berurah is learning that this is about chazarah, mechzi k'mevashel, and not what actual bishul. Now, are we talking about yatzi ledes or not yatzi ledes? So the Mishnah Berurah later is going to continue that it's talking about yatzi ledes, a very big chiddush. So when it says, havli mu'at, because it's talking about very little, lo nish'ar rak hevel me'at, but it can't be me'at that it's less than yatzi ledes. Says the Mishnah Berurah, sif katan tzadik beis.

Time the Chazarah luteicha, tanur l'olam asur. That's the sheetah that asers. Bein im hachoinsheh, tanur ravui me'at, lo inas chacham divreihem l'hatir. Mihu, davka k'sheyesh chom b'tanur sheyatzi ledes boi. Rav hachi eina olav shem tanur shehusak klal, like a Reb Chaimdike vort, you know, a lomdishe vort. It doesn't have a shem tanur shehusak if it's not yatzi ledes. Mitzvas Hashem, at the end of the shiur we're going to discuss why couldn't he just say simple, that the issur chazarah is only to a yatzi ledes. What does it have to do, shem, tanur? Why do you need that whole lomdisher, Brisker, you know, hakdarah, Bochberdik? You know, it doesn't have a shem tanur. Why does the Mishnah Berurah need that? Just say if it's not yatzi ledes. We're going to also learn that the Rav Shulchan Aruch argues on this, and the Rav Shulchan Aruch learns that it's talking about when it's not yatzi ledes, and v'yesh machmirim, it's asur even if it's not yatzi ledes. Okay? So keep two things in mind. The first thing is that the Mishnah Berurah says, tomei yatzi ledes, because if not, there's some lomdishe pshat that it's not called a tanur shehusak. And the second point, keep in mind, the second point, keep in mind that the Rav Shulchan Aruch argues with this. Now let's see the Sha'ar HaTziyun, se'if katan pei ches, that explains why. D'af sheyesh chom sheyatzi ledes boi, right, mikol makom ein derech levashel b'tanur kazeh, shechumo hu rak mafia d'esmol. So he's saying an interesting vort. Why is it not mechzi k'mevashel? Ailu maaseh it's yatzi ledes. So if it's yatzi ledes, why is it not l'mechzi k'mevashel? The teretz is because that's not how people do it, the way I understand. In those days, they used to heat the oven once a day. That's how it worked. They would heat the oven once a day. So they wouldn't do it the next morning with the heat of the previous day, which means that lu yetzuir, they would cook taka, you know, that day. So even if it was off for many hours, it doesn't make a difference. I'm clarifying an interesting shaila. Bizman hazeh, people don't cook when the fire is off. In those days, it was probably very hard to bring wood to start a fire, so therefore they did it daily in the morning. They would do it in the morning, whatever it was, through the day. But today, that every time we want to cook, all it is is just to press a button. I don't know anybody who cooks by saying, Oh, it's warm from before. I don't know anybody in the world that does that. So I was taining that it comes out that this din wouldn't apply bizman hazeh, maybe. The whole thing doesn't apply, because there's no mechzi k'mevashel when it's off. The mechzi k'mevashel that the Shaar HaTziyun makes out of it is people don't cook the next day with the heat of yesterday, right? So if lu yetzuir the heat was from the night, so there's a mechzi k'mevashel, which is an interesting chiddush. Why? Because what was bothering me is an interesting point. Five minutes before, mutar. Five minutes after, asur. I mean, it should be telling on how much heat is there, no? We're saying yatzalas. Five—it's talking about yatzalas either case, according to Mishnah Berurah, right? Bein rav, bein me'at. So why is it the cutoff point? Why is the cutoff point, let's say before Shabbos if you cooked— Then Shabbos morning you're allowed to put. If after Shabbos you cooked, then you're not allowed. I mean, what's the difference? It's yotzei ledes. So the cutoff point is in five minutes, unless you learn. And, v'chanami, lo nasnu chachamim shiur la'davar, yeah. Which means they didn't want to give a shiur, hot or a colder. What shiur did they give? Friday, not Friday. Friday before Shabbos or Friday after Shabbos. They made a psak, a din of chazarah, yeah. I'm saying good, I think, huh? I'm saying good. I'm saying good pshat, yeah. Beautiful pshat. It's talking about yotzei ledes either way. So if we're talking about yotzei ledes either way, so then what's the difference? Friday afternoon I cooked, and Shabbos by night I didn't cook, so therefore it's okay. Five minutes later I left it in. Let's say I would leave it on the Shabbos clock to go off Shabbos, you know, after two hours. I left the meeting for Friday night, the clock closes, the timer closes the thing. So what? That's no good. Let's say the Friday night is long. It's a long Friday night, so it's still mutar, right? Let's say a person...

Friday night. I'm sorry, let's say Friday afternoon before mibo bayom, 7:30 in the summer, he put something there. The next morning, is it mutar or asur? It's mutar because mibo bayom. The same story could have been in the summer. Same story. In the summer, he cooked and left the heat on on Shabbos after 4 o'clock, 4:30. But it's already the next day, right? So which heat, which the next morning, which one is hotter? No. Friday. What are you talking about? The one from the summer is hotter. And yet, the one from the summer is mutar and the one from the winter would be asur. Again, if it was before the night came, asur. Mutar, excuse me. After the night came, it's asur. Means if I left the oven on Shabbos, it'd be asur. But it's a sevara which doesn't make sense, because the next morning, you want to know which one's hotter? Hevel rav. No, it's both stories are yatzei l'des. We're not mechalek between hevel מר and hevel rav. He says the chiluk is mibo bayom and not mibo bayom. If it's mibo bayom, is it mutar or asur? Yeah. What does it say there? That is, b'mkomo, k'gon derech levashel b'tanur, k'zeh shechumo rak. Which means if it's not a hevel rab from yesterday, we're supposed to aser. No. No. That's what the Mishnah Berurah is saying. No, chas v'shalom. Ein boi l'makom rak chom מועט, v'ein nir'eh k'mevashel al yedei zeh, and the chom מועט. Ide both yatzil. I'm asking you a case, because there's boiling hot, 550 degrees, and there's 350 degrees. I'm asking you a question, halacha l'maaseh: if I cooked mebayom—from seven o'clock in the morning—again, I cooked mebayom, you hear, on a late Shabbos, is it mutar or is it asur? Late Shabbos starts late. Shabbos starts eight o'clock, and I turned off the oven at a quarter to eight. Mutar or asur? No, it's mutar. You don't know what you're talking about. You have no idea what you're talking about. Yeah, because it's—I'll read you again inside. Yesh matirim litel tanur she'afu mimibayom, d'ma'achar shelo tminu rak akav b'mibayom, lo nishbar rak hevel me'at, right? V'ein lachush l'bishul, so you don't have to be afraid. Says the Mishnah Berurah: ha'ainu shenoisnim b'Shabbos boker b'soch hatanur hatashish bash k'dei sheyischamem. D'afshe b'soch hatanur v'hakirah kayam lei l'gavokein. Now, u'mashma—you have to read u'mashma in the Mishnah Berurah. U'mashma, says the Mishnah Berurah, that if it was that night it would be asur. U'mashma, d'im hayah tamun boi cham mi'be'erev— I'm not—I'm reading. Right. I'm asking you. So l'maaseh, what's the—it's tolinu mibayom and not mibayom? Okay, so I'm telling you that you're wrong. It has nothing to do. The rule is mibayom and not mibayom. Because I'll show you, u'mashma—look at sif katan tzadik. Look at Sif Katan Tzadik. U'mashma d'im haya tam boi cham mi'be'erev, d'nafalish havli d'tanur, haya asur litboa baboiker a tasus bas kedei lischamem. So if it's before Shabbos, it's mutar. If it's after Shabbos, it's aser. So I'm asking you, shouldn't there be a difference between long Shabbosim and short Shabbosim? I mean, how could you make the cutoff point? You're making the cutoff point before Shabbos and after. It has nothing to do with that. It should be havli mutar, not havli mutar. Talk about degrees. And the issur, the one that asers, in Sif Katan Tzadik Beis, he says clearly, Bein hachachamim sheb'Tanna Rava me'at, d'lo nasu chachamim mashir l'divreihem. Right? It doesn't make a difference. Tzadik Beis. Even though it's mutar, it's aser, right?

Right, so I'm asking you, l'maisa, where is the cutoff point, mibayoym and not mibayoym? I'm not skipping it. I'm just saying, l'maisa. So someone—I don't see it. So how many degrees? How would you know to cut it off? Like, you put your finger, if you say, To me this is rav, to me this is ma'at. So I'm asking. I know you don't know. You know how I know you don't know? Because you're not saying anything. So I'm asking you, so what's the answer? I don't want to read it. I'm asking you, l'maisa, Rabbi, can I put it in Shabbos morning? So what are you supposed to ask me? When was the last time you used the oven? I'll ask her, when was the oven on? That's right. So the answer is it was on before— What was the temperature that it was on? If the oven is close to that temperature, that's hevel rat. Okay, so you know what? You know what? The temperature was 330. Is that called rav or ma'at? How do you know? Huh? You have to be a little bit above yad soledes bo, that's it. You're talking about the next morning. I'm asking you. But they're both case yad soledes. But how do you know this? How do you know anything? You just made it up. I don't see—you just took it out of your hat. You know what? If it's anything more than yad soledes, does it say anything more? Because if it's the original temperature, which is 330, and the oven is still at 330, that means whatever was originally, that's called hevel rat. You just made it up. Like, mamash made it up. It's beautiful, beautiful. I know there's a big movement that likes such a mahalach. It's called the conservative movement. They also like to make up stuff like this. That's good style. Listen, this makes sense. Definitely makes sense what you're saying. They also make sense, but it's not what it says here. See, you know what? The answer is, I have to answer you deep, I'll answer you deep. Okay. The answer to yedik is hevel and temperature have nothing to do with each other. The word hevel means steam. Yeah, I like that. Maybe. Mosif hevel means it creates steam, and steam creates heat. In both cases, the rule is that it's yatzai ledes, right? So again, I'm asking you a question. What is my shiur of ma'at and harbeh? You want to explain to me? And the answer is, the cut-off point is the raya has to be mibayom and not mibayom somehow. You're just ignoring one word. No, I understand. You're ignoring a different thing. You're ignoring the halacha of mibayom and not mibayom. I don't know the shiur, because it's not— You're right, you don't know the shiur. Wait a second, you're right, you don't know the shiur, but mibayom and not mibayom has nothing to do with this, right, according to you. Both of them talk about mibayom. Again, it says clearly, Mishnah Berurah says mibayom is aser, mibayom is mutar, and balayla is aser. Again, I agree. That's a diyuk. That's a diyuk. But what it says l'maaseh, how would you pasken? Mibayom is mutar, and balayla mashma it's aser. That's what it says, right? That's clear what it says. I hear your ha'arah, which I will answer soon, but first let's get what it says. Does it say that if it's mibayom it's mutar? If, doesn't say if. That's not—it doesn't say if. If is the conservative movement put in the word if. Does it say if, or does it say that? What? No, no, I don't mind. I'm not—you missing my— Well, I want to hear. I don't understand. Explain. I'm with you. I hear you, diyuk. I'm not saying your diyuk is not a diyuk. But again, why? No, but I want to read it one second. V'yesh matirim l'hitalech she'afilu bo bayom. Does it say if it's hevel mu'at or hevel rav? No, right? That's not halacha. If it's mi'bayom, it's mutar, correct? Now, d'ma achashleit mi'bayom rak af mi'bayom lo, mimeila lo nisha bo rak hevel. That's the reason for the halacha. The halacha is mi'bayom. The reason is hevel mu'at. Okay, so what happens if it's mi'bayom, it's not hevel mu'at? But then you have to tell me what's called hevel mu'at and not hevel mu'at. Then you got to tell me what does matter. That's us anyway. That's what I'm trying to tell you. The sugya is about yatza lesbo, no matter what. Any case you're talking about is yatza les. Otherwise you wouldn't be talking about it at all. There's nothing to talk about if it's not yatza les. So we're talking about now, it's everything is yatza les. The next—

This morning, it's always yotzei ledes. Now, the question is, is it mutar or is it asur? If you did it mi'bayom, it's mutar. If you didn't do it mi'bayom, it's asur. So Rav Fahl wants a taina, because if you did it mi'bayom, it's havel mu'ut. If you didn't, it's a tevel merubah. But there's two different mi'bayoms, no? There's a Friday night which is at eight o'clock, and there's a Friday which is at four o'clock. It really makes a difference, no? I mean, how could you cut off mi'bayom? I don't see what happened. Where's the shi... How does the... there's two different mi'bayoms. Okay, so what did I do? So I learned up with the Sha'ar HaTziyun that ein derech, since it's all about mechzi k'mevashel, people generally don't cook the next day if they use the oven the previous day. That's how I learned. Now, you're right. The nuschaos are hevel mu'ut and hevel merubah. That's only the reason for the... The reason is that people, the ma'acher, it's usually hevel mu'ut. Mimeila, they came and they said, people are not going to cook, and therefore not going to cook, mimeila there's no chashash against the mechzi. So the shiur is not the hevel mu'ut, is it a lot, is it a little, because then you have to sit there with the thermometer. Exactly. That's how I learned. Yes, it has to do with the day before, the day after. That's what it has to do with. People are not going to use the oven from the day before. That's what he means. Derech klal, let's call it, so that's why it becomes mechzi and not mechzi. That's how I learned. I can hear you want to argue with me, I'm fine, I have no problem. So then you're ... I mean, you would understand, say, a beautiful vort, and I agree with you, you're diyk, but it has nothing to do with the yatzei ledes, and it has nothing to do with the mechzi. Granted, maybe that's the reason why it came out that way, that people do or don't, but it's totally not on the chaim rab and the chaimut. It's totally on the cut-off point, before and after. So, azmanu, ol lifnei, ol acharei. That's it. It has nothing to do with how hot the oven is. There's deadline. Yes, deadline, ol lifnei, ol acharei. I was, l'choira, should be telling the chaim of the oven, no? Teretz is this: ... is explaining what he means. ... beautiful vort. People b'derech klal don't use an oven from one day to the next. From the night before to the night after, maybe, yeah. To the day after, to the morning after, they're going to do. So therefore I'm trying to say a chiddush. It comes out, lo yitzurif. Let's say you had the alarm, the Shabbos clock to close the oven, bizman hazeh, at five o'clock in the morning, yeah? Five o'clock in the morning it went off. We don't cook that way. Nobody cooks when the oven is off. There's no such thing, bizman hazeh. We don't rely on the chaim of esmo. We don't do it. It's a different type of oven, bichlal. So therefore there would be no issur whatsoever. There would be no issur. Even if it was yatzi ledes, it wouldn't be an issur, because the mechzi of what we have today, maybe, maybe, I'm just saying a svara, maybe the mechzi based on the shaar hatziyun, we wouldn't have today. Okay. Now continues the Mishnah Berurah. V'chein haRama, v'il b'sif beis baga, muchach d'nohagim l'hakel l'hachsil l'teich hatanur b'chol gamli, ela shesiyim, sham d'tov l'hachmir. I thought we don't pasken that way, like, well, the Mishnah Berurah almost decides you have to be choshesh for that shita. So we discussed this, remember? We discussed, does the Rama, does the Mishnah Berurah agree to the Ran that we do do chazarah l'teich tanur on Shabbos? Is that what it is? V'chein nohagim l'hakel b'tanurim shelanu sheyesh lahem din kir, v'somchin al divrei ha'mekilim v'tov l'hachmir. But what's the divrei ha'mekilim? The Ran. So obviously he's scared of the Ran for some reason, right? So it could be what he means to say is that on a normal chazarah where there's heat, so maybe we shouldn't be somech on this Ran. That's what he says yesh lefakfek. But here it's not a regular chazarah anyway, because the chazarah is a story where there's no fire; it's a much weaker chazarah. So kol shekein we have to take into account that Rama where there's no chazarah l'teich tanur.

I don't see that. All of a sudden you're worried about that Ramban? I thought you were very, very, very against that Ramban, that it doesn't exist. So of course this halacha doesn't do that Ramban, no? This is one: if you hold there's a chazarah, so there's a chazarah to a tanur. So why all of a sudden, v'cheimar ha'ma'aleh? What do you want? V'chozer hu lakalboi. Al darkei Moshe, v'cheimar ha'ma'aleh. What does that have to do with anything? So I had two pshatim. Either the pshat is because, you know who said that Ramban? The kalboi. What was bothering the Mishnah Berurah, how could the Ramban come and say, the kalboi come and say, this is chazarah l'toch tanur? You yourself hold there's no chazarah on Shabbos. The teretz is that the kalboi never spoke about a tanur. The Rama adds in סעיף ב on top of the kalboi, v'chein nahagin l'akel b'tanur shelanu. So the Mishnah Berurah is saying gevaldik, it's eina chanami, the kalboi is not going with tanur. The kalboi is saying it only by a regular case, not by a tanur. The Rama adds tanur, so that's what the Mishnah Berurah is trying to say. That's why this kalboi, it's also kalboi, that there would be an issur chazarah Shabbos morning l'toch tanur. Gevaldik, huh? It's a beautiful pshat, mamash beautiful. How come all of a sudden is he worried about the shitah there's no chazarah on Shabbos? How did that start? What is he talking about? The teretz is he's bothered by a pashut kasha: how could this kalboi say there's chazarah l'toch tanur? I thought you said there's no issur chazarah on Shabbos, kalboi. סעיף ב, you brought the Rama. Who brought the Rama? The kalboi. The teretz is, yeah, but that's talking about a kira. Who added tanur to that halacha of the Rama? The Rama. That's what he's trying to say. Therefore, shayach to the Kolbo still a din chazarah b'tanur, because he never held it. Here's halacha that there's no chazarah on Shabbos not said by a tanur. Said by—it's a beautiful pshat. You hear what I'm saying? Beautiful, no? Or you could say the second nekudah. Or you could say that he wants to be mechadesh for the second shita because it's a very shvacha chazarah. It's a chazarah without a fire. When there's a chazarah with a fire, right? So, and a Chanami, you should be machmir on chazarah when there's a fire. But here it's a Shabbos morning chazarah where there's no fire, so he's trying to say with the Rama we should bring the Rama into the picture. I like the first pshat much better, but that's... yeah? Yeah. You see, you with me? Okay, now. So then what does— That's what I'm saying, according to the second pshat. The lashon is mashma this vort: Kolbo, laKolbo, because the Kolbo was saying, yeah, like, not by tanur. I see you have more, you have more stuff? Okay, make me another... It's starting to work now. Okay, let's go weiter. Now. No good? No, there's no Kolbo like that. Kolbo, there's no issur. No, that there's no issur chazarah on Shabbos. Kolbo, there's no issur chazarah on Shabbos. He's asking a kashya: how could the tanur doesn't have a fire have an issur chazarah? Teretz is only the Rama said by tanur. Kolbo never spoke about a tanur. He spoke about a kira. Look at the Rambam, look at the Sifei. So, ela chanami, there's no such halacha. Of course not. He's not saying—he's saying that's right. So therefore, bichlal there's no such halacha, because the kolbo didn't hold of the tanurim. Kolbo only held of by kira. That's what he's explaining. Mishnah Berurah is explaining it. Yes, it does. It's beautiful. Because the kolbo didn't hold of the Rambam. The way the Rambam speaks, he brings the kolbo. So then you like my second pshat better. Okay. Those are the two pshatim I wanted to say. Either he's trying to say it's only la'kolbo. If you look in the way it's brought down, it says like this: אבל אם לא קיים משום חשיכה, אפילו... מותר. רן, perek kira, v'kolbo. Says the Rambam, וכן נוהגין להקל בתנורים שלנו. That's a Rambam. That's not a kolbo. The kolbo doesn't necessarily talk about tanurim.

The what? For shiur maybe. I don't know, that's shiur. A tanur is much worse when it comes to chazarah, you know that. Okay, so one second. So bichlal you have a problem to read this Mishnah Berurah. That has nothing to do with me. Okay, so either you learn like that, like I said the first pshat, okay, or if you don't like that, then the second pshat used, he's trying to say is that even the Rama, it's nishkefelch, because anyway we don't pasken that. He's trying to say, even the Rama, even the Rama, okay, so there's Rama. Therefore keep that in mind, that there's still no problem. Yeah? Either he's trying to split the Rama from the kol bay, so you're saying the split is not true in the kol bay, okay, I have no problem with that. Or he's trying to say is don't forget there's a Rama that we don't care about the whole business anyway. The only thing is the word, calls it hu la-kol bay here he means? Yeah, but it's the kol bay there, so why would you only—why don't you speak better? Why don't you say it's the kol bay who says it, that there's no chazarah on Shabbos? Why speak about the Rama? Why would he talk like, Cheimar Rama l'il? What do you want Rama l'il? Daki meisha, it's the kol bay himself. The kol bay himself calls the Rama. That's what was bothering me, huh? Yeah, I would rather say splitting the kol bay from the Rama and Tanna. So you want to say splitting the kol bay from here to there, okay, but it's the kol bay, so why do you have to go with the Rama? What are you talking about? ... this? It's not a Rama, it's a Kolbo. What are you talking about? All right, let's go weiter. Huh? Yes, what do you want from that Rama? The Rama was talking about chazara. Whatever that Rama is, it's not a Rama, it's Kolbo. Again, whatever Rama, whatever the Rama was talking about in se'if beis was talking about Kolbo. It was the Kolbo that he was talking about. Ela mai, the Rama, it's ta'nus. So you're telling me the seudah is the Kolbo, so then there's nothing. I don't know what he's talking about. Okay, continue. In se'if katan tzadi aleph, im hayah tavshil mitztanen legamrei, kaima lan d'yesh bo od mishum bishul, yeah? V'asur laniach afilu b'tanur kazeh—I'm sorry, d'asur b'chol gavna. I'm not reading right. V'asur laniach afilu tanur kazeh, d'shema yagia hatavshil ad sheyahaiah tzoledes. Okay. So what's the reason for u'levatel lo nitztanen? The goyim, bishul, because according to the Magen Avraham, right? See, this is the chazarah to a place which is yad soledes, the tanur, u'levatel lo nitztanen legamrei, because if it's nitztanen legamrei, what happens? It's going on what? What happens? The tanur for the next morning, the tanur of the next morning. No, nitztanen is a tavshil. I'm saying, but in the tanur of the next morning, you can only put it in on the condition shelo nitztanen legamrei. So he says, what's the reason? The reason is because... Hai milan, there would be a problem of bishul. Now that's the Gaon, right? Because the Gaon holds that the reason why it can't be nitztanen is not in bishul. Magen Avraham holds, what's the reason it can't be nitztanen? Because of nireh k'mevashel, chazarah. Okay. L'choirah, the Biur Halacha, yeah, u'vad shelo nitztanen legamrei, brings this down. Iin b'Magen Avraham, that it has to do with what? With bishul. Okay. You look at this entire Magen Avraham, that's what he wants. Okay. Now, let's take a look now in the Mishnah Berurah, seif katan tzadi beis. Like I said, that it's talking about dafka k'sheyesh chaim b'tanur sheyatzei ledes, right? That the whole story is yatzei ledes. I told you the Rav Shlomo says it's even when it's what? Not yatzei ledes. What's it talui on? What are they arguing about? The truth is, they're arguing how to read the Mechaber, because the Mechaber says, v'im hachaim kol kach b'tanur sheyatzei ledes, asur. So what was the previous case? I thought the previous case was also yatzei ledes. Honestly, until now you're talking about yatzei ledes and not yatzei ledes. When you were returning this food...

Yatzi ledes, the Mishnah Berurah says yes. So how could you continue at the end, v'im hachacham kol kach b'ta'anah sheyatzi ledes, asur? It's asur. Ah! So the Mishnah Berurah comes and fixes it. The Mishnah Berurah says, look at v'im hachacham kol kach, צריך לומר לא משאם החכם. It's a continuation. It's not the same thing. It's a continuation. It's asur. Why? ויש מחמירים בזה because im hachacham it's asur. The Rav Shluchan Aruch obviously didn't fix it. So he learned that v'im hachacham it's asur l'chol hade'os, and the machlokes is even when it's not yatzi ledes. The Mishnah Berurah fixes the v'im hachacham. That's v'im hachacham meaning the shita that's machmir is because im hachacham would be asur, right? The Rav Shluchan Aruch is learning it's a new halacha. Im hachacham, yatzi ledes, then l'chol hade'os it's asur. So the machlokes is even when it's—there's a yesh machmirim when it's not yatzi ledes. Okay. Do we pasken like the Magen Avraham, or do we pasken like the Gaon? Okay? So if you look at this Biur Halacha, go ahead, Rafi, read the Biur Halacha. Meaning this halacha is going back on panim. Panim is a davar yavesh, yeah. ... אף על פי מסתלק לגמרי. The teirutz to asuf zeh mishum davar l'kulei, has nothing to do with bishul; it has to do with k'meniach, meaning—what? Has to do with chazarah. Yes. Vechidush b'zeh din chadash. What do those words mean? That he agrees with him, he doesn't agree with him? Come on, it's an interesting word, vechidush b'zeh din chadash. The word vechid—what? No, he's saying a different svara. He's saying like this, that according to the Magen Avraham, that it's told me al yavesh, and if it's told me al yavesh, there's no bishul and still there's an issur of chazarah. Forget about—stop discussing. I understand, but whatever it is, the story of lo titztanen is where there's no bishul. When the Mishnah Berurah says that it's nitztanen and there is bishul, Mishnah Berurah says there's bishul. He says, by the way, the Magen Avraham says there's no bishul because it's told me al yavesh. It's told me panui; it's going back on the previous case. So what's the problem? Chazarah. Vechidush b'zeh din chadash, that there's a issur chazarah on a dry thing. Vechidush b'zeh din chadash, that there's—right, that there's a din chazarah. Aval b'biur haGra kasav, vadאי, v'ro'eh lomar, that ta'am k'mo shekasuv b'reisha beis, mihu sheyehei tachas dafka k'mo shepeirush haGra, d'mitzta'nei oid bishul; it has to do with bishul. According to the Gra, that this has to be—if it's nitztanen according to the Gra, there's bishul. According to Rama, that there's a problem of chazarah. That's the sugya of this nitztanen. Okay. Now, what does he hold? Licho'orah the Mishnah Berurah is paskening like this Gra, right? Because you see that he's mefaresh always like the Gra. The Chazon Ish, siman lamed zayin, se'if katan yud, says from this bir halacha it's mashma that the Pesikin hold the whole Magen Avraham. You look at Rav Moshe in his teshuva, that those teshuvos chelek daled, siman ayin daled, os lamed aleph, the eider teshuvos, Rav Eider asking clearly, Magen Avraham or Gra? Yesh lachush l'daas haMagen Avraham. So Rav Moshe held yes, like the Magen Avraham. The Chazon Ish, so in this bir halacha. Now the truth is, he didn't really knock the Magen Avraham; he just knocks the pshat of the Magen Avraham, the mahalach in the sugya. He didn't say the Magen Avraham was wrong, that there's no chazara. Keep on reading. He doesn't like... Aval b'biur haGra, kasav vadאי... וכן מה ש... כתב... ובזה נראה דברי הרמ"א... ידוע, דטעם בית יוסף... וטעם ש... כתב... לא בירר שמה בית יוסף, דלאו הכי לא שייך ביטול, כי כל זה מוכח שהפירוש הוא כהגר"א. Huh? Peirush. The pshat in the Shulchan Aruch is the Gra, but it doesn't mean that the Magen Avraham is wrong.

Okay, so for some, l'maaseh, the Chazon Ish saw in this biur halacha the Magen Avraham's rule, and R' Moshe says no, tzarich lachush. Huh? I don't know. I don't know. It just—stop. He brings that. Look at the— you have it here. We don't have it? Ayin daled. We have the Igros Moshe. Look it up. Go ahead, make it up. Go ahead. Look, it's got a very interesting thing. The Chazon Ish didn't hold of this Magen Avraham because of the Mishnah Berurah, and R' Moshe held of the Magen Avraham. No, lachush, even he says. Yeah, but I'm saying, which means he took into account the Magen Avraham. I mean, here's— Aruch HaShulchan daled, siman ayin daled, ois lamed aleph. Yeah. No? Go ahead, yeah. Go ahead, read, read, read. Ois lamed daled. You have it? Ois lamed daled, you have it? He says the Gra and the Magen Avraham, no? Maybe he changed it from the— You have— ois lamed daled. That's the machlokes. Visual lash— every melachah starts to count again. Maybe I'm in the wrong teshuvah. That's what I'm arguing from. You are, you're ... lamed aleph, bishlama. Yeah? Ma hu das b'ra? You hear? So again, read it again. What's the nafkamina? What case? What case? Totally cold. Totally cold. Totally cold. It says, ... Because it's not ... It's not bishlacha bishul. It's finished. There's no bishlacha bishul. No, even ... that says that it looks like bishul, so there is no, because it's tzas cham, yeah? Tzas cham, mutar. Yeah, yeah. Good. Go, say again, say again. Yitzi didn't see it inside. Go. Why are you saying from here? Go next to his ear, speak into his ear. Okay, but loud that I can also hear it. Also, he's yotzei, I hear what he's doing. Have him read it. But he has to be hashmi'a l'azno, mashmi'a ... He has to, like kriyas Shema, that he should say it in a way that she hear it. Go ahead, yeah, read it loud. Yeah. All right, so he was choshesh l'shitas haMagen Avraham and not the Gaon, okay? So it's interesting, machlokes from Moshe, should we be choshesh for this Magen Avraham? Now, let me ask you a question, halacha l'maaseh, yeah? If I put food, you hear, not on a fire, close, in a matzav where it could get to yad soledes bo, asur or mutar? If it's yavesh? Yeah. It's keneged, I'm a ... Okay, so Mishnah Berurah brings, גר"א's shita that סמיכה is also asur. Reish נ"ג, סעיף קטן ט״ו. Go ahead. Ah, so Chazara is aser b'smicha, so why do you say it's mutar? Ah, because the kama acharonim cholkim. Okay, yeah. Okay, so what's the maskana? Mutar, you tiny. Okay, so you would say there's no halacha of smicha really. You would say there's nothing. You don't have to worry about it, huh? Yeah, yakkes is mutar. You see, you don't have to learn it, because you just said it's mutar anyway. Just kidding. Like the story with the, you know the story, right? I told you? The Brisker Rav, I didn't tell you the story? Sure I told you. Harav miBrisk hayah machmir ktzat. HaDayan miBrisk...

Zelig, I may kill harbeh. Kemo tamid, you know, the dayanim, poskim try to find a heterim. So every time there was a chicken that would come, you know, in she'eilah, so hadayan hayah tamid matir. The Brisker Rav lived underneath, and the Reb Simcha Zelig lived on top. You go up with a ladder. You had to go up on a ladder to get to the top floor. So they would come with the she'eilah. Brisker Rav would say, Let me see the she'eilah. And then when they would come down with the answer from the dayan, from Reb Simcha Zelig, he would say, What did Reb Simcha Zelig pasken? And always it was mutar. Always. It was never asur. Never. The chicken was never asur. So it bothered the Brisker Rav: Tamid mutar, tamid, and, and. So he's going to already tell him something. So he met him at a simchah. So he says, Brisker dayan, Reb Simcha Zelig, how could it be every time a chicken comes to you with a she'eilah it's always mutar? How could it be such a thing? So Reb Simcha Zelig said, Mamon Yisrael. He says, Aha, mamon Yisrael. Almanos — people don't have money, right? Tzrichim lehakel, lehakel. So the Brisker Rav tells him, Ma im Torah chasah al mamon shel Yisrael, ma im refuah shel Yisrael — what about the gezunt of Yiddishe people? What are you talking about? He says, I don't understand. Why do you make them schlep up the ladder to go up to the second floor? Put a sign underneath, Hakol mutar, and that's it. They don't have to go to you. Finished. Yeah. No, it's a story from you. I heard it from my grandfather. I heard the story. My grandfather, my father says it over. It's a famous Litvish maiseh. I tell you, it's a great story. Rizik a maiseh, rizik. Tichtov l'mata mutar, v'lo latricha tav l'maalah. Okay, b'kitzur hamaaseh. So let's say you want to be choshesh for smichah. Is the issur smichah—the Rama says that there's something, Mishnah Berurah says something, there is something—so I'm asking: is the issur smichah to a makom sheyatzei ledes, or is the issur smichah to a kira? Meaning, if I put it on a counter near the range, near the gas range, is it asur or mutar? Maybe smichah is only if I put it on a kira near the fire. Maybe smichah is asur if I put it in a tanur near the fire. But if I put it—whatever—if I put it on top of a kira near the fire, but if I put it in a place which is near, asur mutar. So according to Magen Avraham, it shouldn't be asur, no? Okay, so I'm going to show you, I'm going to show you, shechelek l'chamratzus niflo. Let's read the next piece of Rama. You ready? The next piece of Rama. What is the next piece of Rama referring? That you're not allowed to put what? V'chol ha'dvarim she'asur la'asam midvarim eilu... Asur, loimar l'eini Yehudi la'asoso. Even issur d'rabbanan, says the Mishnah Berurah, because these are ... chazarah; it's all issur d'rabbanan, these stories, okay. Lachein asur l'eini Yehudi l'hachim ha'kedeiraim litztanen. You're not allowed to ask a guy to heat it up, says the Mishnah Berurah. What do you mean, to heat it up? What, to take a regular thing and put it on a fire, bishul? What are you talking about? So he says the case is, l'hachem, you hear? Says the Mishnah Berurah, afilu im lo yitnal gabei eish, oya kira mamash, d'shuv ein b'zeh mishum issur chazarah. We're talking about a case where there's no issur chazarah, because you're not putting it, what, al ha'eish oya kira mamash. Aval pikein asur. Let's take a look at the Mishnah Berurah, sif katan tzadi kei. Ela al gabei ha'tanur, you hear? It's on top of the tanur. V'chol keiotzeh bo shehu toldas ha'ur. Wait a minute, I thought you said you're allowed to put it on a counter. Didn't you say there's an issur smichah by a counter, chazarah? Didn't you just tell me that? Didn't you just tell me there's an issur to put something near a counter, yes or no? Afilu im lo yitnal gabei eish, oya kira mamash, d'shuv ein b'zeh mishum issur chazarah.

El al gabei a tanur, el al gabei a tanur. But if let's say I went and I put it, not mamish, yeah, on the kira, there's no issur chazara; you just set it. I don't understand it. I must be dreaming. The whole world writes this, that you can't put it near a fire, yeah, even if it's on the counter near the fire. Isn't this what the Mishnah Berurah is saying is mutar, that there's no issur chazara in such a case? I don't know. Sometimes I wonder where the books, when they write their books, were they learning these halachos? Maybe they're learning different halachos. I agree, but to where? Okay, so what do you do with this? And the answer is, it means obviously on the kira, not when it's not on the kira. It says it clearly. I didn't make it up. Did I just make up—did I read you something like from Hilchos Avodah Zarah? Did I just read you a piece from a Ben Ish Chai, from Parshas Noach? I read you in Hilchos Chazara what it says clearly here. I don't care what the tanur looks like. Could you explain? Afilu im lo yitnal gabei ha'esh, that's when there's an issur chazara if it's gabei aish, oi hakira mamash, which means the kira, because if it's not on the kira mamash, then it's mutar, right? Or el al gabei a tanur, which here you put it on, and still it's not chazara. Why? Because this is called toldos ha'ur. So if I put it on the counter next to something, that to you is asur. If I put it on the tanur, that's mutar, because I don't know what the tanur looks like. If I put on the kira, but it's not mamash on the kira, I don't care what the story is, but a counter is definitely worse than this. What are you talking about? All this. Again. Lo yitna... No, it's worse. How can it be worse? You put it on the fire. Lo yitna al gabei ha'esh. Did you put it on gabei ha'esh? It's next to the fire; at least it's going to get heated. Right. So, but if I put it next to the fire, al hakira, but it's not al hakira mamash, is it mutar or asur? ... So again, right? Okay, the poison. It's a poison that you can't admit the truth. How could you not? Oh, but saying ein bazeh mishum meisich daas. Exactly. Af al pi... Exactly. There's no issur chazarah, that's what I'm trying to tell you. The issur of semichah that we talk about chazarah has to be to either the kira or something. It can't just be next to it. You see clearly it has to be a case where it's a mechzi k'mevashel. Nobody cooks on a counter. That's what it says here. Okay, now let's go back to the previous Mishnah Berurah. This is how I stumped the guys in Lakewood. They were speechless. Let's go back to the previous Mishnah Berurah that says that if it's in the oven, which is yad soledes, it's a problem, even though there's no fire. But if it's not yad soledes, ein al ze shem kira. It doesn't have a shem kira. I don't see it. You're talking about yad soledes, right? So what shem kira? What are you referring to? Hello? What shem kiru? What are you referring to? I don't know, what is he... Why don't you just say it's not yatzi ledes? Why don't you just say a simple reason: it's not yatzi ledes. Why does the Mishnah Berurah need a new chiddush, and if it's not yatzi ledes, ein al ze shem kirah shehusak? Why don't you just say it's just not yatzi ledes, finished. Is the main thing to put it to a yatzi ledes or not? Chazar is mutar to a yatzi ledes? No. Is chazar mutar when it's not yatzi ledes? Yes. So what's he talking about? When it's not yatzi ledes, it's mutar. That's it, finished. What kirah? What's a kirah shehusak? What are you talking about? You saw the Mishnah Berurah says, but if it's not yatzi ledes, what happens? It's mutar. Why is it mutar? Because... that's not what it says. So you made that up. U'mihu davka... U'mihu davka k'sheyesh...

Can you explain why he said that? He has to say a lomdus shiur. He decided to make Reb Boruch Ber's Torah out of this halacha. This has nothing to do with what he's talking about. You know why it's mutar when it's not yatza ledes? Because it's not yatza ledes, that's all. I don't know what he's talking about. The minute I read, the first time I read it, l'chatchila, I go, wow, something else is going on over here. He's talking about yatza ledes is asur, because if it's not yatza ledes, yeah, because it's mutar, that's it. What's he talking about? The problem is, ein alef shem tanur shehusek... What are you talking about? What does he say? If it's not yatza ledes, it's mutar. So he can come and say a vort, that this is a new chiddush of tanur, a tanur's worse, a mechsik k'mevashel. So he had to come and say that even though technically it's not yatza ledes, it still might have a mechsik k'mevashel. Ein al shem tanur shehusek, and therefore psalam l'shofar, maybe. I'm teaching you something you'll never hear anywhere else. Tell me, do you hear this anywhere else? Will anyone else read with you this Mishnah Berurah? Pashut, read it. Read the Mishnah Berurah. Read it. Tzadik beis. Tzadik beis, tzadik beis. How would you tell me what is he saying? Choshesh l'savil bichlal. Yeah, yeah, yeah, yeah. Yeah, the kashya. I'm asking you, say tanur is worse. Hey, tanur is mamash mechsik k'mevashel, even if it's garuf v'katum, I don't know, gantze maises. He's trying to say that even though the tanur is worse, but now when it's tanur shelo husek... Quickly. Maybe. Maybe. I would say better. I want to say a big yesod. It's not about yatzei ledes and any yatzei ledes. It's not about the cooking of the chayfetz. It's about the makom. It's not about bishul. It has no shaychus to bishul. Bishul is about the chayfetz being yatzei ledes. This is about the makom. So he's saying a vort. When you go and return to a place, so a tanur that has chom, maybe it's a mechzi k'mevashel. Eretz is dos heishken tanur. Smicha to a makom which is even yatzei ledes, but it's not al ha-tanur or al ha-kirah, has no shaychus to the tanur, is going to be asur. There's no issur chazarah there. You see that from what I just showed you. Smicha has to be only b'makom she'esh, not b'makom which is toldos ha'esh. I hold that if you put smicha on a counter, there's no such thing. Take out all the books, round them up, and bind them on both sides. You know, that's what the Rav Shainberg said to do to kahatis, the Mishnayos. To do what? They did. They took all the Mishnayos and they bound them on both sides. You know, Shaybi has this vendetta against Kehat, against Shevet. He doesn't like him. He held that he picked and chose, picked and chose the pshatim that he thought was easier or nicer. He held it, you have to. Okay. It's either here nor there, I don't really care, but just, I like the line of binding on both sides. I thought it's cute. I thought it was a cute way of binding on both sides. Anyways. Yeah? Chidush, chidush. So what does it mean? Say a good vort. You know, there's a Rav Shluchan Aruch that argues on that Mishnah Berurah. Mishnah Berurah says, Yatzei, ledes means that the food—remember we spoke about the seif katan, yeah? V'chol zeh k'shemenicha ata b'makom she'al yedei chom yihiyeh. What's yihiyeh? Remember?

Samech ches. Kishmenicha. When is the issur chazarah? Kishmenicha ata b'makom sheyadei hachoim yihiyeh. What's yihiyeh? The food. Rav Shlomo says it's not about the food. It's about the place. The place is yatzi ledes. It's a lot less, right? Because if the place is yatzi ledes, it doesn't mean the food will become yatzi ledes. Shibur's mashma it's about the food. Rav Shlomo about the place. Could be. Could be. There's some inyan of the machlokes over here. There's some inyan of the machlokes over here, yeah? It's about the place, not about the bishul of the food necessarily. I know, I understand the Mishnah Berurah is mashma that it's the food. I'm not here to be mefalpel, I don't care. I'm saying the idea. The idea could be that chazarah might have to do with the place, not necessarily the bishul of the food. You could say it's not muchach. You could say if the food's not becoming yatzi ledes, so then it's not a place that you'll be mevashel. I agree with you. I'm not going there. I don't want to tie myself down to that. I don't want to tie myself down to that. One thing for sure, the Rav Shlomo is definitely muzbar, that there's a shita that holds that it's asur to a tanur even though what? It's not yatzi ledes, right? Even if it's not yatzi ledes, one shita, right? Yesh machmirim is even when it's not. Why? Teretz is this verse: the tanur. Tanur d'Chaim looks to be mevashel. Tanur with chaim is mechsi k'mevashel. Mishnah Berurah says no, because that's not—because it's not even called a tanur. The Rav Shluchan Aruch is saying that tanur, even if it's not yatzei ledes, but it's mechzi because it looks like a tanur. It looks like a tanur, and it has chaim, which smells like a tanur. It looks like a tanur, smells like a tanur, then what is it? It's a tanur. Shmuel says no. Just because it looks like a tanur, just because it has chaim like a tanur, since it's not yatzei ledes, doch kein yesh kein tanur, briskish, shki tanur. But it's not about the yatzei ledes per se. Not about the yatzei ledes per se. Okay, let's see if we can chaperain the next shiur in the next 15 minutes, okay? No good? Let's continue. Says the Rambam, lahachin kdeirah im nitztanen, yeah? The next halacha. So I want to tell you an interesting maaseh. I was once by a Shalom Zachar, and a guy came in and asked me. Didn't ask the other two rabbanim who were sitting there, he asked me. I don't know why, but he asked me. Makes me thought I'm more meikel. He's right. I am more meikel. You know why? Why not? Why? You wouldn't be meikel if you could? Why not? It's no trick to be machmir. No, it's easy, it's a trick to be machmir. I know Rav, everything's asur, no matter what, no matter what. Yeah, this. I asked, how do you teach them how to microwave? No, no, no, microwave, no. Us, us, microwave. On the Pesach, microwave us. Oven, oven just to put on the self-cleaning and that's all. So I said to him, but don't you have to know how to kasher a microwave? It's not a chochmah to say everything's asur. What do you want? Obviously he wasn't going to get what I had to say. Now, so what happened was, he came and asked me that his wife took off the challent, and she wanted to take something out from there, chveizvas, egg, I don't know what happened. Okay. And she put it down, and it wasn't daas lachzor. She didn't think of it; she just put it down. Frantic, frantic, what do I do with the child? Ma osim? What do we do? So I looked at the guy. He looked like the type of guy that definitely had a maid in the house, definitely. It was written all over him — the fancy cufflinks, the whole works. You saw he was a guy that had a maid at home, Shabbos 24/7. Okay. So I told him, You have a maid in the house? Yeah. I said, Ask your maid to put it back. Don't ask what happened. Shreklach what happened over there. I can't even tell you. The Rabbanim — phew — started yelling and screaming. So I calmly, calmly, the next morning went over to him and showed him their amaratzus. I showed it to him. So let's learn their amaratzus. Let's go learn their amaratzus. Maybe they're right. מסתמא רפאל will see in the Mishnah Berurah they're right. I see one thing in the Mishnah Berurah; he'll see a different thing in the Mishnah Berurah. Okay, so let's learn that. Know what? That's it. ... What's he talking about? ... Yeah, but the problem is the Mishnah Berurah says not like that. But you have to know how to...

So let me show you now. It says like this: Vechol ha'dvarim she'asu la'asos midvarim eilu, asur loimar l'eini Yehudi la'asos. Right? The reish nun gimmel, seif aleph, the continuation, seif hei, the Rama. Vechol ha'dvarim, she'asu la'asos midvarim eilu, asur loim l'eini Yehudi la'asos. You can't tell the guy to do. Says the Mishnah Berurah, what's it talking about? Vechol ha'dvarim, very inclusive, everything. What's everything? Hainu afilu dvarim she'ein bahem rak issur derabbanan. Ah, it's shvus d'shvus, right? Ah, it's shvus d'shvus, and it's still asur. Shvus d'shvus is asur, yeah, shvus d'shvus, right? You can't be meikil for derabbanan. Fine, okay. So therefore, lachein asur loimar l'Yehudi lachpor ha'kedeirim nitztanin. It's a chazarah, says the Mishnah Berurah. No, we just learned it's not about chazarah, it's about bishul. D'shuv ein b'zeh mishum issur chazarah, af al pi kein asur mishum bishul, keivan shenitztanen legamrei. Kemo shekasav siman yud ches, se'if daled, hagah. U'mikol makom, kasav ha'Magen Avraham, she'achareinim bidi'eved yesh l'hatir tavshil b'ofen zeh shelo hidiah es ha'ma'aleh. It's not asur according to one shita, even bishul by davar lach. Remember, here we're talking about davar lach. We're talking about davar yavesh, chol ha'deis it's mutar, there's no bishul. Here we're talking about a kedeirah. Kedeirah is a davar lach. One shita holds a davar lach is yesh bishul achar bishul, but if it's not mamash al ha'esh, it becomes, according to one shita, mutar. That's a Rama over there in siman shin yud ches, in the hagah, se'if tes-vav, right? Kemo shekasav sham. It's talking about a kedeirah. The story here is a kedeirah. That's the story. And a kedeirah, he says clearly, he's talking about a lach, and since it's a lach, it's not a legamrei. In shin yud ches, se'if tes-vav, in the hagah, says b'samuch, samuch. So in other words, this same halacha would apply by yavesh, yeah? Samuch. But we're talking about even a lach samuch, right? So according to one shita, it's aser by a lach samuch. Okay. Says the Shach Tziyun, look at the Shaar HaTziyun, right? Says the Shaar HaTziyun, ... משום חזרה. Okay. But aser ... יהודי, ... זהו רק איסור דרבנן, ... כי משום ... מלאכה. Okay. So, l'choira, let me ask you like this. L'maaseh, there's halacha called shvus d'shvus, makom mitzvah, shvus v'shvus, makom tzorech gadol, shvus d'shvus, makom hefsed merubah. These are clear halachos. Everybody take a look: Shin Zayin, se'if hei; Shaar HaTziyun, se'if katan chav daled. All the—forget about nitztanen, not nitztanen. You're talking about an issur d'rabbanan. You're talking about issur d'rabbanan, samuch, no? So therefore, according to one shita, it's also according to one shita it's mutar, right? If it's nitztanen לגמרי, it's samuch, it's only d'rabbanan, right? But here it's better. It says she just put it down. Forget about that, but b'chazarah, you want to put it back on the fire now. We're not talking about samuch. She wants to put it on the fire. She wants to put it back on the fire. You're talking about chazarah. Chazarah is asur l'kulei alma. Shaar HaTziyun, chazarah is asur l'kulei alma. Okay. So what about the fact—right, kaf daled. Go ahead, first read the halacha, Shin Zayin, se'if hei. ... מותר לישראל לומר ליהודי לעשותו בשבת, והוא שיהיה שם מצד חולי, או יהיה צריך לדבר... Truth is, it makes us choli. No, if not being muttar, why get sick? She'll get sick from return. Okay, just kidding. Go ahead, go ahead. He'll get sick because he didn't come back with the right psak. Okay, go ahead, yeah. ... צריך הרבה מצווה גם למעשה. Okay. Now, so how about this? This, this is a chumra. Maybe it's tzarik gadol, meh. Mitzvah, meh. Perhaps merubah, meh, right? Maybe. I'm just saying, obviously, if you're asking the Chazoras, the Mishnah Berurah must hold these are not this, right? Okay. Don't make faces. I'm just theoretical. I'm just saying, l'chora, Mishnah Berurah is asering it, so I guess he's not worried about this kedeirah is not a tzarik gadol, this kedeirah is obviously not tzarich mitzvah, and this kedeirah, okay. Now, let's discuss here. Let's discuss, like I said, that we're not talking about yavesh, we're talking about lach, okay, and samuch. So what about yavesh would be worse? Because yavesh— One second. Yavesh? It's better, no? It's better.

Because chazara, it's worse. We're talking about—why is it chazara? Because we're talking about chazara is l'kulei alma asur. If it was lach and סמוך, it would be better than yavesh too. And lach too is zicha asur. Yavesh too is chazara, and lach is even worse because it even might be what? Bishul. But here, if it's already not nitztanen, so all you have is chazara, but still it's chazara, and chazara is l'kulei alma asur. That's all I'm trying to get. Okay, now let's now read this Biur Halacha. Le'umat what we just said, let's learn this Biur Halacha. So lach too is a lot better than yavesh—I'm sorry, lach near is a lot better than yavesh too. Whatever it is, that's what this is what it says here. Lach too, the Mishnah Berurah says that there's a shita that holds it's better, therefore it's better than l'kulei alma yavesh too, correct? Lach סמוך is better than yavesh too, yes or no? That's what it says here. Don't say yes, that's what it says here, that lach סמוך is better, more kula than סמוך than chazara too, even by a yavesh, because by yavesh too, it's—im מידי על גבי אש, איסור לכולי עלמא משום חזרה. Now let's do the Biur Halacha. Biur Halacha comes along and says that there's a very interesting yesod from the Pri Megadim that could be mutar. Here he quotes the Pri Megadim in sif katan—you have it? Lamed, u'vesif katan lamed ches, kasav, כיוון דקיימא לן דשלוש דשולחן צריך שבת שורי לכתחילה, ובדיעבד yavesh אין בו רק שבות דחזרה, אפשר להקל בזה, יהודי אין גוי. So since it's ein, it's hishus d'shus b'makom mitzvah, therefore it ain't goyrim. So the first thing I showed them is, you shouldn't scream at me. Ain goyrim? What are you screaming for? All the rabbanim were yelling and screaming. What are you screaming at me for? The Pri Megadim says clearly he knew there'll be crazy people like you that'll be screaming. So he's saying, ain't goyrim. You shouldn't scream about it. Okay. So I made that diyuk. Taryetz is they're gonna say, efshar. And b'makom you have a safek to scream or not to scream, better to scream, obviously, right? Safek, safek, safek mevazeh acheirim, you have to be machmir and do it. You know, my zeide once said, he was sitting in a beis din, and one of the three rabbanim that he was sitting with brought up the name of a certain rav, whatever, and he started berating the guy from head to toe. So my grandfather says, I don't want to hear. I don't want to hear. So the third rav that was sitting there says, but this rav that he was berating, taka did this aveirah, that, and this, and that. The guy deserves to get the hearing. So my zeide said, listen, you're right. There's a good chance that he deserves to get, but there's also maybe a safek, maybe not. I'd rather be nichshal in a safek avas chinam than to be nichshal in a safek of sinas chinam. I'd rather be nichshal in a safek avas chinam than to be nichshal in a safek sinas chinam. Nichshal in an avas chinam. When in doubt, better to destroy. All right, we'll have to work with you a little bit. All right. I think we should switch places. You should move to Lakewood, and I'll come back here. Okay, b'kitzer. All right, b'kitzer, so efsher, yesh lah goyrim. Okay, but then he brings the Marit. The Shar HaTziyun brings the Marit that says that even l'chatchila, even l'chatchila. Yeah. Oh, so he brings l'chatchila. Isn't he toleh l'chatchila, huh? But first he brings l'chatchila, tzorech Shabbos, huh? But then I thought a very interesting ha'arah. All right, so it's not even ein goyrim by, but Marit is mashma even l'chatchila. But there's something which doesn't sit well with the Mishnah Berurah with me, because the Mishnah Berurah says you should be meikel b'makom tzorech Shabbos, but that's what the Pri Megadim is talking about. See, you should just say we're somech on the Pri Megadim. It's mashma that the Pri Megadim, and then there's, on the Pri Megadim, there's a makom of tzorech Shabbos. I understand, but what does he mean you should be somech b'makom tzorech gadol? It doesn't say that. The Marit doesn't say not tzorech Shabbos. Ah, ah, ah. So either he means like the Marit. The Marit that says l'chatchila, I'm telling you tzorech...

Even like the Pri Megadim. אי דילמא, maybe even after the Pri Megadim, there's something called tzorech. And what do I mean? If you look on amud beis, he talks about the story of lach, a Chazara too. So he brings a birkei Yosef, and he says it's not so pashut, the sugya is not mashma that way. But b'makom tzorech gadol, what? Ve'ein lo eitz acheres. Okay, he adds that. What is that all about? What's tzorech gadol and eitz acheres? I like that. Now I want you to look very carefully in the Mishnah Berurah, siman shin chaf hei, se'if katan samech, where the Mishnah Berurah writes that there's two things which is very important for Shabbos meal, and that becomes tzorech, mamash tzorech mitzvah gadol, unbelievable, and that is wine for Kiddush — schnapps for Kiddush, actually, that's the way he says — mashkeh for Kiddush, and chamin, the cholent for Shabbos. Clear? Right? Read it, read it. Shin chaf hei. Go ahead, Nu. Nu? No, no, no. What does he call it? So therefore what does he call it? Huh? Tzorech mitzvah. That's called tzorech mitzvah. So I don't know, maybe the Mishnah Berurah talks about tzorech. See, he's referring to the type of foods. Makom tzorech, for example, you don't need the base, the carrots that you make, I don't know, whatever side dish you have over there. I don't know what side dish — you guys have thirty side dishes — so pick one which is not the main, but everything's the main, no? Only one side dish? Because everything is called the main. That's pshat. By him, everything is the main. All forty dishes are the main, and the side dish is the one that's not on the table. That's the one on the side. Where's everybody running? I didn't finish yet. It's a very important sugya. You're losing, Eivarim. That's very big. He's losing. He's losing his Eivarim. A loosening. A loosening your Eivarim. Oh, I thought you said you're losing. There's a machlokes like that, that the Eivarim fall off. It's terrible. Okay, let's listen carefully. So the shayla is, what's the hagdarah of the mishteh bura? I heard that Rabbi Elyashiv held that this mishteh bura, bir halacha, shouldn't be taken too serious, because you see in the regular Mishnah Berurah, he didn't bring it. He brought drabbanan, drabbanan; kedeirah, it's asur. So what does he—Rabbi Elyashiv must have learned that it's tolui, gadol, v'ein lo eitzah acheres, is going on the whole thing. Because it's not l'chatchilah go ask a goy to do it. If you have no choice, you ask a goy to do it. If you can't think of a different eitzah. Peirush, you don't need the food. Now, if you look at the Shaarei Teshuvah that he brought, the Shaarei Teshuvah talks about dishes and side dishes. It talks about the tavnigoylus, the chicken. That Shaarei Teshuvah that he brings from Marid, you get very hungry when you read it, because he says that the ladies used to go, the shfachos, the maids, they used to put in l'chatchilah chazarah, chickens, and also dvarim memulim, like kreplach, whatever they filled up over there. So that maybe is, I don't know, maybe it's the side dish and the chicken is the main dish, and the kugel, maybe the kugel. He didn't just speak about the chamin. The child. By the way, does anybody know what child comes from on Shabbos? Why is it so ikar on Shabbos? And the answer is, it's tzdukim, yeah? Chamin, yeah. What does the word child mean? Does anybody know where it comes from? Says the Baal HaMaor, Nohagu kol Yisrael le'echol maichol Shilon me'erev. The word child comes from Shilon. That's where it comes from. Shilon. Maichol Shilon, that slept overnight on the fire, lafukei d'Tzedukim. So chamin is the ikar seudas Shabbos. Okay, so let's get back now to the Biur Halacha. So how do you read this Biur Halacha? Do you read the Biur Halacha as matir it? Tzarich, like he says in shin chaf hei, dafka the child. What tzarich means any food of Shabbos, you need it for Shabbos. What tzarich means, ein lecha heter. I would like to read it that it means any food, anything, because it's good for Shabbos, it tastes good, your wife made it. Tzarich mitzvah, orchim. That's the nice way of reading. But then you can read it like Reb Elyashiv must have read it: No, no, no, it has to be tzarich gadol, and it has to be mamash ein lecha heter, and maybe it's only the child of Shabbos, but not—this was the child of Shabbos. It's goy. We're talking about goy, we're talking about here, we're talking about this story. No? What do you want? What do you want? What are you saying?

You're allowed to put it in. Right, right. The kids hamaisa, I felt I'm right, and definitely a goyim boy, you don't have to scream at any rav. The pasken's that way, and the bir halacha is the bir halacha, and that's the halacha l'maaseh. So you're allowed to make chazarah, they've got. So if you're tzuyur, if you're tzuyur, you took your pot off, or even you're here, Rafi, Rafi, here, even if you have cold chicken, you have cold chicken, you want to make chazarah on cold chicken, get your goy to do it, there's no problem. As far as the— we could do it. Yeah, you're allowed to cook on Shabbos, no problem. You guys cook on Shabbos. Shailah is, am I allowed to eat from your food that you cook on Shabbos? Okay, we could eat chametz, Rebbe, on Pesach. We eat chametz on Pesach. It's all good.