Hilchos Shabbos: Shehiyah and Chazarah, Returning Food to the Fire, and Daato L’hachzir

Transcript

We learned that the din of chazarah, the way the Mishnah Berurah learns, Reish Nun Gimel, seif beis, seif katan nun beis, that it's even by mitztamek v'ra loi. When? When it's not garuf v'katum. When it's not garuf v'katum, because that's the halacha. Kirah shegrufah u'ktumah is going to be even when it's mitztamek, only when it's mitztamek v'tov loi. But the case of eina grufah, which is not the mechaber, would be no good even by mitztamek v'ra loi. Ay, we asked a kasha: there's no chitui by mitztamek v'ra loi. Beis, it's worse than shiyah. By shiyah there's no din by mitztamek v'ra loi. As a matter of fact, by shiyah, even possibly when it's after maichel ben Drusai, there's no shiyah, even by mitztamek v'tov loi. Yesh omrim. There's two shitos. But here it's mashma that l'chol hadeios, on a mitztamek v'ra loi would be aser. Why? Why? Again, by shiyah, mitztamek v'tov loi is a problem. Mitztamek v'ra loi is not a problem. And even in a mitztamek v'tov loi might not be a problem, according to one shita, the two shitos in the Shulchan Aruch, kemaichel ben Drusai. I once told this to you, that the Mishnah Berurah is mashma that he paskens that way, lahalacha. Because in the seikum, in the seikum of the halachos that the Mishnah Berurah makes after shiur Chazarah and so on and so forth, he writes clearly that you don't have to have gar vekatum when it's kemaichal ben Drusai. No, but the Mishnah Berurah paskens that way. I showed it to them. I showed it to you. I showed you, Klal. And even though here it's mashma, the Mishnah Berurah says tov lehachmir, when it comes l'maaseh, in psak halachah, it's mashma that l'halachah it's not even kemaichal ben Drusai. Okay. The shailah is, so why is mitztamek v'ra lo a problem by chazarah? And why is it so much more worse than shehiyah? Shehiyah is derabbanan. Chazarah is derabbanan. So why is this derabbanan more chamur? So we said a shtikel teretz, that it has to do with the reason, the reason for the halachah. Shehiyah could be shema yechateh. Chazarah is because of nireh kemevashel. So it has entirely different halachos, entirely different halachos, different reason. Shehiyah is al shema yechateh, and this is because of nireh kemevashel. So the nireh kemevashel could be even on a mitztamek v'ra lo. For chitui, could be it's only negea where it's not cooked, or even if you hold the chumrah when it's cooked kemaichal ben Drusai, but there would be no reason when it's what, when it's mitztamek v'ra lo. Then we brought down that l'maaseh, Mishnah Berurah in Shaar HaTziyun, se'if katan lamed zayin. Writes that there's a sefer haYashar, b'shem Rabbeinu Tam, that the reason for chazorah is also shema yechateh. It happens to be a Tosafos in Lamed Ches amud beis as well, top Tosafos over there. And im kein, if so, you're back to the she'eilah. You're back to the original she'eilah: if it's al shema yechateh, since by mitzta'er v'ra lo you don't have it, and why is it different than she'iyah? So either we could say two terutzim. One teretz we could say is that it's true that it's al shema yechateh, plus nir'eh k'meva'ash; it's actually both. She'iyah is for only shema yechateh, while by chazorah it's both. It's chitui and nir'eh k'meva'ash. And the nafka mina would be, in order to make chazorah you would have to please, please both problems. You would have to make sure there's no nir'eh k'meva'ashul, as well as there's no buttons or whatever the case of grufah u'ketumah that you want to use for grufah u'ketumah. There'd be no she'eilah of chitui. Ken zai. Okay. The other way to learn it is the Magen Avraham. There's a Magen Avraham and a Shulchan Aruch HaRav, very bechiddush, that Shabbos is worse than Erev Shabbos. Shabbos is worse than Erev Shabbos.

Shiah is a problem, but that's the problem of Erev Shabbos, because chazarah is on Shabbos, and therefore it's much worse, much worse. Now, I do want to point out, מצד אחד it's much worse, but מצד שני it's much more kal. But before I point that out, I just want to say that could be the lomdus of it is that chazarah is a type of shiah, but it's the shiah that you do on Shabbos. The way the cheshbon that the Magen Avraham is learning it's worse because it's on Shabbos, could be we could hear it. It's not mukhach, but you could hear it, that they're both shiah. This is the shiah that's done on an Erev Shabbos, and this is the shiah which is done on Shabbos, and therefore the shiah done on Shabbos is much worse. Or you could come and say that chazarah happens to be on Shabbos, but it doesn't flow well. It's different halacha. One is a shiah, one is a chazarah. Why do I have to tie them together? Now, first of all—oh, so first of all, because we learned in the Mishnah Berurah, and you can see it again clearly, that the svara of chazarah is that batel shiah rishonah. If the taich is that there's a new halacha of chazarah, you don't have to come on to batel shiah rishonah. No reason for it. What does the fact that there's shiah help me that there's chazarah? What does one have to do with the other? Let's say the shiah is mutar. Yeah, but there's a new halacha called chazarah. Why do you have to mevatel the shiah rishonah for? Yeah, so then you tie it back to the shiah. You don't really need— To as a chazarah that there's, let's say there was a good shitah, it's not batel, shiur rishonah, so what? Huh? So what? That's right. Very good, beautiful. Why is chazarah mutar? Maybe chazarah is asur for itself. Who told you? Maybe the chacham said you're not allowed to be machzir. So that is the lomdus that we explained in these halachos. But maybe the chacham asered chazarah; it shouldn't look. So we were masbir that these halachos seem to be something about daas and the original and shiah and the return. Yeah, but that could be lomdus. It's not מוכרח. It's very shayach to learn that there's a new halacha by putting a pot on a fire. People don't know. Maybe a guy just walked into the room and he's going, Whoa, you put a pot on the fire. What are you doing? If it's ma'aseh, you don't have to work with the first shiah. What does the first shiah have? We even asked this as a kashya. If it has to do with the first—I'm sorry—if it has to do with chazarah, returning and people seeing, so then even if—forget about the first shiah. Even if, let's say, daas lachzor to the first shiah, who cares? You see people see someone putting a pot back on the fire. We discussed this. We discussed that what is the shiah? I'm sorry, what is the nireh k'mevashal? Is it himself? Is it other people? We've done this before, and that's why I'm just speeding through it. But, I mean, I can hear you could come and say there's a new halacha, chazarah. Or you could come and say that once it's not a real chazarah because it's only returning to what was, it's felt in the chazarah, because that could be. That's what you want, that it's felt in chazarah because it's not a real chazarah, because it's just the return. Saying that the rest of the sefer doesn't make sense. Once I don't like this, that's it. I shouldn't be able to put it down if it's ... makes no difference. What are those Tanaim doing here? Yeah, but trefal, see, let me explain you something. This is we, after the halacha, saying that l'choira, if this is the lomdus, then the halachas make sense. But when you learn the sugya, you could just say anything. You could say that— I mean, don't forget these Tanaim. Could be there is no such Tanaim. We're going to soon learn from the Rambam there's no such chazara בכלל. No, I'm saying, but there's no such chazara on Shabbos. Well, we'll talk about it. We're going to learn this soon. Okay, so the truth is, you know what it is? I could go with you step by step. I'll probably lose the olam. The olam is going to fall away if I'm nitty-gritty with you. But it is clear that we could really take apart chazarah in many ways, and we could tie it back to the original shiur. Or we could come and say that chazarah is not so much the original shiur that becomes asur, or it's a new shiur. There's two ways to learn it. Either the original shiur is now not anymore, and therefore it's asur, even to put it back to the original shiur.

Well, the pshat is that there's a new shiur. That's exactly what we're going to talk about. Im yirtzeh Hashem, in the next, in about 40 minutes, we'll discuss that case. That's one of the cases that we'll talk about. If there's no original shiur, what happens? We'll talk about it. So again, right now we're holding by a nekudah to explain that if it's al shem yechatah, if it's al shem yechatah as well, as well, then why is the shiur, the shiur, meaning the chazar, the part of shem yechatah, why is that a problem by mistamek v'ra lo? So either you could come and say, Ein hachanami, ein hachanami, it's al tanirah k'mevashel, and it's together, right? We were talking b'daik this in the Mishnah Berurah. The Mishnah Berurah, which that Sha'ar HaTziyun is on, takke speaks about grufah. Mishnah Berurah, se'if katan lamed zayin: Ve'ein tzarich l'zeh ela k'she'adayin lo hegi'a l'ma'achal ben Drusai, oi k'sheba lachazirah b'Shabbos d'mesakem v'eino grufah. So the grufah chelek is to take care of the shem yechatah, but that's not for the reason for this chazarah. Understand that this Sha'ar HaTziyun is going back on that case, and that case is on the grufah chelek. That's why maybe you would need shem yechatah, ein hachanami. It's a very nice diyuk, beautiful diyuk in the Mishnah Berurah, that this that Mishnah Berurah brings the shem yechatah, he only brings on the nekudah of grufah. I'm leading you into the next part of what we want, okay. The other way to say it is that it's not two separate halachas. One is shiya, and chazara is the shiya plus the nireh k'mevashel. It's two different things. Either we say that there's shiya, and the problem is back to the original shiya, and here you ruined it with a chazara, whatever the case may be. Or chazara is a new halacha. There's a special halacha of nireh k'mevashel. If you learn it's the same halacha, so then why does it have more chamurdik halachos then? If it's back to the original shiya, and the pshat is you're making new shiya, the problem is that the original shiya fell off and now you're making new shiya, so why is this shiya worse? And the teretz is because this shiya is on Shabbos. That's where we use the Magen Avraham. That's what I meant by with the Magen Avraham it gets better, to say that they're both al shiya. Meaning it's not muchach in the Magen Avraham, but if you learn that this is a problem of shiya, the Magen Avraham is gorgeous. Magen Avraham is telling us a nice yesod. There's two types of shiya: there's shiya before Shabbos, which is less chamur, and there's a shiya on Shabbos, which is more chamur. Because if you learn that there's a new halacha, chazara, then we could say there's a special halacha called nireh k'mevashel on top of shema yechata. But if you learn that it's because batlah shiya rishona and now you're making a new shiya, and that's what chazara means, if the new problem of chazara is that you're making a new shiya— No, you're just making another one. Huh? You batal the first, you made another shiya. Who told you that? Maybe the Chachamim say chazarah because you're making a new shiur. Who told you? So that there's a beautiful Magen Avraham that this is worse because there's a shiur b'Shabbos. This is worse, that's all. That's what I'm telling you. That's exactly what I'm telling you. If you don't want to do, put, stick this Rabbeinu Tam in, so then it's a nireh k'vash; chazarah is stam a new halacha. Forget about it, that's all. But if you want to learn the Rabbeinu Tam, so you can learn the Rabbeinu Tam together with the nireh k'vash, or you can learn that it's alone. The Rabbeinu Tam stands alone, al shem yechatah. So then why is the chazarah worse? There it is, it's on Shabbos. Also, emes davar, you should know that this, if you want to know a yesod, this is a yesod, what we just spoke has gevaldig. Many Acharonim make this, that it's one or two, but they don't go backwards, that if it's only one, so why is it worse? They don't go, they don't do that back, because the real reason is usually nireh k'mevashel. See, when you learn, you take on the nireh k'mevashel as a davar pashut, and then Rabbeinu Tam comes into the picture, and now you're stuck, Rabbeinu Tam, so what do you do? The teretz is also. So you make it like this is the ikar, and Rabbeinu Tam is with, that it's al shem yechatah, that the reason for chazarah is al shem yechatah.

You understand? So the question is, maybe Rabbeinu Tam is just on top. Now, Rabbeinu Tam is not doing עירוקין מבשל, but the Mishnah Berurah, who brings in Rabbeinu Tam, maybe meant to say there's two reasons now. But if you want to learn Rabbeinu Tam separately, which is really Rabbeinu Tam, Rabbeinu Tam never spoke about עירוקין מבשל, so then what you could do is say that the reason why it's worse is because it's shehiya on Shabbos. So one would get the impression that chazara is a lot worse than shehiya. The Biur Halacha we're going to learn says that since chazara is only derabbanan, so we can be meikel. This is the Biur Halacha l'fi zeh. L'fi zeh, efsher sheyesh l'hakel b'milsa d'rabbanan, where you have only one of the conditions. When you have daas lachzor without oydi b'yado, or oydi b'yado without daas lachzor, you can be meikel. Why? Because true, the Rama brings both cases, but the question is you need both or either one is good enough, and therefore b'milsa d'rabbanan, says the Biur Halacha, you can be meikel. Wait a minute. Is it taka so that it's taka more kal? I thought Shabbos is worse for shogeg, or maybe you say, okay, but it's still derabbanan. You're right, it's worse than shehiya, but it still doesn't make it a de'oraisa, right? But l'uma zeh, I want to show you that it's taka less than shehiya. You know why? Because the Ran, the Rama brings the Ran on amud beis, page 44. Now everybody look in your Shulchan Aruchs, se'if beis, the Rama. Yesh omrim that on Shabbos there's no issur chazara. This chazara is only on Erev Shabbos. So if anything, the shehiya of Erev Shabbos is a lot worse than the chazara on Shabbos, right? Now you're gonna say, who said we pasken like that? Continues the Rama, we pasken like that. Kein nohagin. So someone's gonna say, then why do you write books? Don't write anything about it. There's no chazara. What are you talking about? 99.9% of people who didn't learn the sugya properly don't know this. Go over to any guy and tell him, What's the issur chazara? He'll start saying, to return Shabbos, there's no such thing. Yes, yeah. No, it's all mutar. It's all mutar, afilu b'nicha. The worst case, the worst scenario is anicha gabei karka. Yo, that's the only case. The only case, anicha gabei karka. The question is, will the other heterim work to undo anicha gabei karka? Anicha gabei karka is the worst case. There's no shitah, there's no chazara. It's only on Erev Shabbos. There's no such thing. There's no chazara. It's a figment of the imagination of the mechaber sefarim. Those that want to put out books decide to pasken not that way. But be'etzem, it's funny because you should know, in Lakewood, you know, they're busy, they love chazara, shiur chazara, hatmana. They love it, they love it. The yeshiva guy's can't get enough of it, right? L'maaseh, I got up there and I said this klal. I said, Tell me something. What's the issur chazara? So the guy said... I said, No, there isn't. There's no such thing. He says, What do you mean by that? I said, There's no issur chazara. What are you talking about? And every guy, I went through every single guy, I says, What are you talking about? And I showed my son, sit down and read it. And they were like, Whoa, there's no issur chazarah, boys. So what's the nirukimuvashel? L'mai nafka mina? The shiur. The shiur was mutar. Once the shiur is mutar, there's no chazarah. That's the chiddush. Why is the chazarah asur if it was number four? Because there was no shiur. It's a new thing. So there was never shiur. You don't understand. It's so clear. It's not even my chiddush. It's just that the oilam doesn't pay attention to what they're reading. The Ran is learning there is no issur chazarah. It's only shiur. It doesn't exist. That's the nirukimuvashel. The shiur of erev Shabbos to Shabbos is nirukimuvashel.

What's, what's ...? How are you eating the machlokes? I want you to know that all the teshuva sefarim, that whenever they have a questionable chazara, which is not clear in the Shulchan Aruch, what they do is, anyway according to the Ran and the Ramah, there's no chazara, so don't worry about it. Every... look, all Reb Shlomo Zalman's Torah on chazaras is this: anyway it's mutar, and anyway it's mutar, anyway there's no chazara, anyway it's a b'seder, anyway there's no problem, the Ran, and therefore that's it. Only what it says in Shulchan Aruch, huh? What? What don't you—what? No, it's clear, there's no chazara according to Ashkenazim. You think the Sefardim don't have chazara? No, no. For sure, only the Sefardim have chazara. Yesterday you guys were telling me that the Sefardim don't have a din of chazara. I'm saying whatever, it's only two seifim. Guess what? The Ashkenazim beat you on this one. In ours there's nothing at all, blank. If you want, in the back there's hagah, v'tov l'hachmir... I know, so. Nothing, there's no issur chazara whatsoever. ... What's the issur? ... Yes, yes, yes, yes. Okay. Forget about lach, forget about bishul, not talking about bishul, leave it alone. Forget about bishul, leave bishul out of the picture. Forget about chazara. There is no issur chazara according to the Rama. There's no issur chazara. Doesn't exist. Never happened. He made it up. Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah. So listen, I am in a case of chazarah from Erev Shabbos. It's only a case of chazarah from Erev Shabbos. So you tell me if I had something on Shabbos, on something that was not ... I want to tell you a bigger chiddush. I want to tell you even a bigger chiddush. It shayach that even according to the first shita, where there's an issur chazarah, if it's a chazarah from something that didn't have a proper shiur, it might be mutar. I put it on, I didn't know the halacha. I put it on without garuf v'katum. I took it off, and I put it back. It'll become mutar. Because you made a mistake. Shogeg. Not shogeg. Hachanami, shogeg is when you took it off. I'm not talking about shogeg when you took it off by mistake. I'm talking about something else. It got on by mistake. I'm not talking about mistakes now. I'm talking about a guy went and there was no shiur. There was no shiur because it was wrong. You weren't allowed to do it. There was no shiur, an illegal shiur, beginning till the end. And then you went and you took it off. You wouldn't have a problem by putting it back. You tell me why. It's not shiur, it's not chazarah. That's how you learn chazara, right? If you learn chazara, if you learn chazara, then chazara is the taich, returning it and making a new shiur. You're right, yes. But if the taich is I'm being machzir to the place that I was machshe, that's right, so then it's mutar. Why should that be mutar? Machzir is mutar. When you already have something kosher and you're being... If, let's say, I take it off the fire on Erev Shabbos, I'm holding it in my hand and Shabbos came. Am I allowed to put it back? I'm holding it in my hand. I took it off Erev Shabbos to check that, and all of a sudden it's Shabbos, okay, and I go, okay, and I put it back. Was I over is the chazara according to the shitos of... You think so, huh? Okay, so let me show you why you shouldn't think so much, because thinking is very dangerous when you don't know the facts. Take a look at the Mishnah Berurah, seif katan mem-daled. Look at the Shaar HaTziyun, seif katan mem-daled, on the Mishnah Berurah over here. The mutar...

Litol l'hachzir, afilu b'Shabbos. Yeah? Who's reading the Sha'ar HaTziyun? Ve'ein chiluk bein k'shenatla makirin mi'bayom, uvein b'Shabbos gufa. L'de'ah zu, okay? So there's no chiluk k'shenatla makirin mi'bayom. So if he took it mi'bayom, what happens? It's mutar. He took it mi'bayom, uvein b'Shabbos gufa. So what's the case? Afilu, d'lo teima lo teira chacham el k'shenatla me'erev Shabbos, u'mechazer samuch la'shekach, mashma d'mutar litol l'hachzir afilu b'Shabbos when you have a gruf v'ktumah, yeah? If not, it's a problem. Okay. Says the Sha'ar HaTziyun, ve'ein chiluk bein k'shenatla makirin mi'bayom uvein b'Shabbos gufa, which means what? I took it off erev Shabbos, it's oda b'yadi and I'm putting it back. Is it mutar? Is it asur? No. It says that you're allowed to take it off and put it back if you have a gruf v'ktumah. Wait a minute. Over here, what's the story? I took it off erev Shabbos. What happened to the shiur? And put it back on Shabbos. On Shabbos. How does mi'bayom have to do with erev? How does that help you on the erev Shabbos? How does it work? But you don't have your... Oh, רבי, חזרה. There’s no shehiya, there’s no chazara. This is רבי. I don’t see it. You were never משהה on—when Shabbos came, it wasn’t on the pot, it wasn’t on the fire. All the claim is there. The תוספות חזרה there, but what about shehiya? Where was your shehiya? You weren’t משהה. I don’t see it. Did you do a proper shehiya? When Shabbos came, was it on the fire properly? No. What are you talking about? How is it—when Shabbos came, where was this? It was in my hand off the fire, so why put it back? It’s like on the fire. But I took it off. It wasn’t שוהה into Shabbos. It never happened. ... אבל שהייה is not ערב שבת. If I cook something Friday morning, Thursday night, that’s called shehiya to you. But I took it off Friday morning. Oh, so I’m asking you, so what is that all about? You’re missing the point. So what happened to the shehiya? It was never מושהה on Shabbos properly, b’knisas Shabbos. So what’s the answer to that? ... Okay, so you know what? Give me the sefer. Let’s write that in at the end: a new halacha. ... Come, write. You have a pen? Come, come. Could you write the mechaber? He should write this new chiddush called shehiya l’tzorech Shabbos. So normal shehiya is shehiya that it’s going to be for Shabbos, right? Meaning shehiya that it’s there and it stayed b’shas— We even learned this clearly. What is shehiya? Shehiya is from the time of— From zman. Miba'od yom. What is shit? Hainu litnoi kodem סעיף קטן ו', שקיעת החמה, לעשותה לה לצורך הלילה. But b'shas... when the night... שקיעת החמה. Ein tashkia. So then what is sheia? The fact that you put it on, put it up with all the... How many... Could you do me a favor and understand what sheia is? What is sheia? Why is it mutar? Because I started melacha before Shabbos and have it meilea on Shabbos. Where do you have that in this case? Whatever it is, but that's what sheia is about. Sheia was before and after. That's what it's about, that when Shabbos came, I didn't do anything. So how could it be? So how could you talk about a sheia which has nothing to do with Shabbos? Why not? That's already... When I pick up something, that's the bridge. That's what connects it to sheia. It's like there was no hefsek at all. But I took it off. It's not there. I don't... The entire time in my hand, it's... and it's still right there. Everything's still there. All the time it's still there. In hilchos melacha, by putting it back down, that's not called a melacha.

On Shabbos, you start. Could you come and say I started the melacha? You know something? When I go to the store and I bought the chicken, maybe I started the melacha. The real shaila is if I took it off, it was only basher. Of course not. We're not talking about that. Crazy, nobody's talking about that. The question is, if I cook something on Thursday night— That's exactly it. —and I take it off at five, right, and on Shabbos I want to return it, is the chazara going on a shehiya on Shabbos? I took the cup. It's unbelievable. I didn't put it on the fire on Monday for Shabbos. You know what? I think you should do away with all hilchos Shabbos. You know why? Every melacha according to you started actually during the week. True. When did I buy the chicken for the Shabbos? I bought it on Tuesday, so it started on Tuesday. It started before Shabbos. It started before Shabbos. ... What? ... But the Ramah is ... only if you had the food into Shabbos itself. That's what the Rebbe just read. Did you guys see this in the Ramah? Did you see that? ... I started. Now when I picked up on every— all the conditions are, that's called shehiya. ... You like the case, you like. Okay. Now that you finished bothering me, now that you finished bothering me. That's not, that's... Tell me, we can have more coffee or... Yeah, because Baruch Hashem, I feel good now, you see? Should've went to court now, like the way I feel now, I should've went to court. I don't know, what is the... It's probably less coffee in it. I feel less coffee. I feel it's not enough coffee. Okay, you hear the vort? You hear? Okay, good. So, yesh... What? No. No. Was I down? No. I love Hashem. I'm not down about anything. Never, ever. Only crazy people are down. Okay, now. Yeah. Why should be down about? What are you talking about? Baruch Hashem. I told my lawyer afterwards, the guy, he only comes to my shiur at night, I called mazel tov, I lost. What, it's not a mazel? It's also everything. It's good mazel, no? What else is good? What does gam zu l'tovah mean? Mazel tov. No, seriously, what's wrong? Whatever, the court case against the shul, I don't know... Okay, now. B'kitzur, when I want to make chazarah, saga voch, when I want to make chazarah, am I allowed to make it to a place which is not yatzei ledes? No. Yeah. Am I allowed to take what? Am I allowed to take what? If I want to make chazarah. Is it only to a place which is yatzei ledes? This is aser, or it's aser even? I put on a blech, but it's not yatzei ledes. It's mutar? So let's say a פלאטה is not chazarah, right? Fire only in one place, yeah? No, it's just not yatzei ledes. So truth is, they all quote Remaisha. Let me tell you something. It's a little bit of an Irishkeit to quote Remaisha, because Mishnah Berurah says it clearly. Maybe what they use Remaisha for—let me explain. Let's look, it's on Reish Nun Gimel, okay? Reish Nun Gimel, se'if katan samech ches. It says clearly that chazarah is only to makom—unless maybe they didn't get that far. Maybe the people who write the sefarim didn't reach that far in the Reish Nun Gimel. Se'if katan samech ches. You have it? Ayin, nun, samech. Hey. Okay, I can't find samech ches. Where is it? Peh, kuf, samech. Oh yeah, yeah, yeah, I'm getting confused. Nun, samech. Here it is, samech ches. Yeah, it was the second page. Samech, samech. Ah, that's why. You know what happens with the new Mishnah Berurahs? You get confused with the—

It's not good. Okay, Tzav ches. Mi'um nitztanen, hainu umnitztan legamri. Okay, v'hataam d'shayach kach oid bishul chadash. Good, so that's when there's a new bishul. Yavesh, marak, bishul, bishul, good. V'kol zeh k'shemenicha ata b'makom she'al yedei hachom yihyeh yatzi ledes boi. So you see clearly that it has to do with makom. Chazarah is only an issur to a makom sheyatzi ledes. Maybe the use of Moshe's teshuva to explain what's yatzi ledes. Moshe learns that the food has to turn yatzi ledes, not that the place is yatzi ledes. It has to do with the food. If the food that you return it to will be a place which is yatzi ledes. It's much more—it's much worse. What I mean, you need much more heat to make the food yatzi ledes. If it's not, then there's no chazarah. Chazarah is to a bishul. What's the problem with returning it? He writes this. He's saying the only time it's a problem is yatzi ledes. The question is, what do you call yatzi ledes? Yatzi ledes is the place, or is yatzi ledes—the food becomes yatzi ledes? So Moshe says the food becomes yatzi ledes. That's what—place that is yatzi ledes, as long as the food won't become yatzi ledes. Now, I don't know how you're going to measure that. It's not easy to measure. If you have ashkenazim, this has nothing to do with ashkenazim. This has to do with everybody. Everybody holds that—if you hold there is an issur chazarah, in the cases where there's an issur chazarah, the issur chazarah is to a place where it's going to be yatzi ledes. That's where you'll have a problem of chazarah. If the place is not yatzi ledes, then you don't have a problem בכלל chazarah. It's not called chazarah. It's like putting it in the refrigerator. As long as you didn't put it to a place, yatzi chazer is like putting it in the refrigerator. Right, so the question is, what do you call yatzi ledes? The place is yatzi ledes, or the food will become yatzi ledes? So Rav Moshe learns the food will become yatzi ledes. What if I stand there and I wait and I make sure I take out the food? So then it's mutar. It's always mutar. Even if I put it on the fire itself? No, so that you're talking about that's Rav Ovadia Yosef stuff. I'm not even holding there yet. You have to know the sugya better for that. No, no, before lamdus, this is—first let's get what it says, then we can start saying, okay, so you want to pick it up, you want to make a chap, that there's no issur chazara because you chapped it before bishul. Okay, whatever. It's a chiddush. Okay, come. Now, so this is this Mishnah Berurah. All right, now is it talui in what we spoke before? Is it talui if it has to do with shem yichateh? Does it talui in nireh k'mevashel? Is it talui because of the old shiur and the new shiur? What's the story over here? So l'choira it really has nothing to do with it. If it's nireh k'mevashel, so it has to be that the food, the food could be nisbashel, right? Okay. Now, l'choira I don't see where it makes enough kamina l'maaseh. Careful, careful, don't spill. This is very important. Okay, I don't see where l'maaseh it should make enough kamina, okay? Good? Okay, next, next yesod. That's what I wanted, but I don't know. Shem yichateh—you are talking about a grufah u'ketumah, so I don't know. There's no ... one is ... or. You say maybe on the side of chitui, on the side of chitui, but that was my shayla. That's really where my chakirah is. That's what I want to know. Does it have anything to do with shemi yechateh? Can I put a pot on top of the Shabbos candle? No. Never, ever going to have anything to do with bishul. Nothing's ever going to happen. I don't want to do it. Is there ever issur shichichah or issur chazarah? I don't see why there should be. What should there be? No, the shayla is different. The shayla is if it's not something which is yatzai ledes — yeah, your food yatzai ledes — why we choshesh shema yechateh? If the reason for chazarah in shiah is the same, and shiah has to do with shema yechateh, that's really my shayla. That's what I meant. That's exactly where I started with. I don't know, does that have anything to do with shema yechateh? I don't know. I don't know. Nir'eh, k'mevashal maybe it's only a place where now we'll be ... No, I'm asking a pashut thing. Let's say it's not yatzai ledes, but let's say the problem of shiah, shema yechateh, so it should still be aser. That's what I'm saying. If the chazarah is because of chitui, so you might still have a problem. That was my chakirah. I didn't explain it much, and when I said it I realized, I thought the oilam understood what I was saying. That's my question. My question is this: does it have to do with chitui?

That maybe it should be even when it's not yad soledes. I mean, it's a fire there. If it has to do with nireh k'mevashel, you're not mevashel that way. Yeah? Mah. Okay, wake him up, wake him up. Okay, now we're going to learn a very big chiddush. Okay, everybody take a look. Okay, come, come around, boys, come, come. We're going to learn a gevaldige, gevaldige, gevaldige chiddush. Nireh k'mevashel when it's not so hot. People, when people see, even it's not so hot. We asked that as a kasha. We asked that as a kasha. Still it's going to be nireh k'mevashel. So what could you do? We asked this as a kasha. I mean, he's asking a nice ha'ara, which we really asked two days ago. We asked this two days ago. We said that if it's mitztamek v'ra lo, so this shouldn't be a nireh k'mevashel. Teretz is— Why should it be nireh k'mevashel? It shouldn't be. We said a different question. We said if it's mitztamek v'ra lo, who's going to cook it when it's mitztamek v'ra lo? That's not called bishul. Teretz: nobody sees. That's what we answered. We spoke about this, right? Then we said by a garuf v'katum, right? So again, who's cooking? Who would be cooking in such a case, right? If there's no coals, then you're not going to cook. Again, who sees? So therefore, people. So the kasha is really this. We spoke about this. Let's say it's not b'makom sheyad soledes, who sees? Let it still be a nireh k'mevashel. There's a fire there. Who knows that if it's nireh k'mevashel? I mean— What do you mean? If it's hot but not hot enough, what do you mean? Not enough, small fire. They don't know. You make your cheshbon. You make your cheshbon. This they don't know. Garuf v'katum, they don't know that it's garuf v'katum. Mitztamek v'ra lo, they don't know because they're not looking in the pot. Everything they're looking besides for the heat, maybe it's, maybe they see a thing on an oven. Here, who says there's a fire there? Maybe it's one of those electrical things, and it's just hot from before, and the guy doesn't know the difference, huh? Yes! That's what I want. Maybe you should put things on a stove, and that's the kavash. Yes. That's my shaila, no? That's exactly what I'm asking. Exactly what I'm asking. And that's what he asked. Next week you say this shiur, okay. I hold it's a merika ara. I hold it's a merika ara. Mistamik v'ra lo, we asked this two days ago. Who sees? Torah says people see, okay. Then Mr. nir'eh k'mevashel, looks bad. If mistamik v'ra lo, yeah, no one looks in the pot. No one's gonna look inside the pot, okay. How about there's no coals? Don't worry about it. No one looks there either. Nobody looks anywhere. But it's not yatzai ledes, so that they're gonna know. If you see something on the stove, what do they know? I don't know if it's yatzai ledes or not. It has nothing to do with the... I'm asking, you put it on a fire. They don't see a fire sign. They don't see a fire. You know what? They don't see a fire when it's garuf v'katum either. There's no fire. We said it's on the person, no? That's it. So again, if you tell me there's no fire, there's no fire here either. Right, by garuf v'katum they say that it's darkel l'famel... I'm saying on electrical oven, you have an electrical oven, nobody sees if it's on or off. So if it's hot, that'll reach yatzai ledes, not yatzai ledes. Huh? I always heard in Mexican, ... means that it's a derech of bishul; it's for yisaf. It's stamik verali's derech of bishul, I didn't know that. No, like the— you know, anybody that says, ‘Come, let me cook my cholent, it's getting worse.’ The pulah that I'm doing right now is a derech of bishul. Aha. The pulah is a derech of bishul. Mistamik veraloi is still called bishul. It's garuf v'katum, it's still called bishul. But if it's not going to be yatzai ledes, that's not called bishul. Huh? What do you mean? What are you saying? ... cook on the side of the left. No, if I want to warm it up, what do you mean? I'm asking, but mistamik veraloi, you're saying the peulos are normal, just the scenarios are not. But a case where it's not yatzai ledes. But here I'm giving you a very nice case where it's put in the same place, but it's just not yatzai ledes. You yourself would never do that. If we're saying— The act is the same. I put a pot on the fire. The act over here is the same. I put a pot on the fire. It just happens to not be yatzai ledes. That's not the same fire. We never cook on such a fire.

Again, but I don't see the difference. There's only one flame burning. I don't see the difference. I don't know. You see the difference? Maybe, maybe that's a good ha'ara. Maybe, I don't know. No one ever said that. No one ever said that that's מסתמא ... part, yeah, part not. Where are you going? Huh? Oh. So good kash. Why did you write this question then? Seriously, it's a great question. You're very tired? So what? I'm also very tired. What is—I keep hearing yatzla is—what difference to make with yatzla or not? It's not derech bishul. So therefore, so what's the case now? The case is what? Do we have an open fire that's not yatzla that's not going to cook the food ... yatzla? Maybe. Or maybe it's just that it was once hot; it's just not reaching yatzla. In other words, the question is, can I put food on a flame which is not going to reach yatzla? Correct. That's the question. So the shaila is, is it asur or mutar? Mutar. And the question I'm asking, l'choira it's mutar. L'choira it's mutar. Now why would we say that, being that, you know, l'maaseh it's a fire, right? And if it would have been a little higher, it would have been mamash asur. Exactly what you just asked. Exactly what you just said. I don't know. That he claims it doesn't make sense to him. I don't know. No mistake. No, no mistake. It doesn't look ... put on a fire which will almost heat it. It's not—heat light, it's not a fire. What are you talking about? There's one little flame burning; that you would make a mistake? It's a match burning. When there's no flame, you won't make a mistake. But if there's a flame and it's just not yatzla, you will make a mistake. That's Rafi's lomdus. Okay, I'm asking. Even if ... is asur. ... is asur. Because ... b'yamin, with darko l'vashel even b'chol. That's what we bring now. If it's not darko l'vashel ever, אין הכי נמי. That's where the difference is between a blech and a radiator. Why can you put it on a radiator? Nobody cooks on radiators. But you do cook on a hot plate sometimes. There you go. ... is ... l'vashel back then? Something. Like what? Shvach, what? Not really, right? Shvach. Rafi, there's a way of how to convince the panel here. You pay them in advance, and that's all, you're okay. Okay, let's go weiter. Now, let's discuss the Rambam. How serious is the Rambam? How serious is the Rambam? Okay, can we begin by asking a very nice... Why did the Rambam break it up into two pieces? Oida b'yadoi, and then the mechabes al gabei karka, and then he continues, daito l'hachsir. Put it together: oida b'yadoi v'daito l'hachsir. You liked it, huh? I asked the... they went wild. They know whatever learns like that over there. You should see the guys were looking, 'Whoa, it's great. It's mamash open in the Rambam. What's this Rambam? Can you explain to me what he wants? Why did he have to break it up like that?' Mefaresh. And he is cholek, you know that. The way he wrote it, it's mashma like he's adding into the words of the mechaber. Don't do that. You're cholek. Let's look at the Biur Halacha. I think the answer can be found when you read the Biur Halacha. It says, the Biur Halacha, nice ha'ara: is it one or is it two? Why would the Rambam break it up that way? Oida b'yadoi, al gabei karka, v'daito... put it together. Just after the mechaber said al gabei karka, it should have said, oida b'yadoi v'daito l'hachsir, finished. Yeah, one with the other doesn't work. Says the Bihalacha, דברי המגן דעתו להחמיר. And the truth is, he brings it in the Mishnah Berurah b'kitzur. If you look at sif katan vav, he tells you to look at this Bihalacha. You have it? Yes. Just read, ועי' בביאור הלכה שבענו. למה הוא מחלק? Why is he separating? Put it together, yeah? Oh, so this would be no good even if it's daato lehachzir. Okay. Somebody else did it.

Okay, you know, get to the bottom line, because in the shiur there's no time for all the mareh mekomos. Get to, therefore, the bottom after the break. Okay. So you see that it could be one without the other. It could be either daito l'hachzir and it's not oidei biyadoi, or oidei biyadoi and not daito l'hachzir. So maybe that's why the Ramah breaks it up. Beautiful. The reason why the Ramah didn't put it together, because you would think you need both. If it would say oidei biyadoi v'daito l'hachzir, it's two. It's two different things. First of all, oidei biyadoi — it's either/or. First is oidei biyadoi, or daito l'hachzir. You don't need both. So, let's go slowly. It's either/or. In the Ramah, it's broken up because it's actually, l'halacha, רוב ראשונים, either/or. You could have daito l'hachzir, oidei biyadoi, without oidei biyadoi, and oidei biyadoi without daito l'hachzir. Now the question becomes that the Biur Halacha seems to make, al gavei karka, much worse with one of the conditions. In the Ramah's two cases, one of the conditions is good enough: oidei biyadoi, even without daito l'hachzir, or daito l'hachzir without oidei biyadoi. But that's l'hakel in this case. But efsher yesh l'hakel is in what case? In the Mechaber's case of... Of karka, it's a little different case, right? How does the Mishnah Berurah bring ... even ... afilu ein daato lehachzir. V'chein mekilin b'daato lehachzir, af shemintayim ... miyado. So what are these two cases? Not karka yet. The Mishnah Berurah didn't bring the karka case. So he didn't pasken the mechaber. Where does he bring the Mechaber case with one of the tenaim? In the Biur Halacha. And there he says, efsher. So we don't have a clear hachra'ah about the karka, right? Because karka, like I told you, is the worst. Oh, efsher. Efshi yesh l'hakel, but he's not machria, and that's why he doesn't bring it in the Mishnah Berurah, right? So karka is much worse. If I put it on a counter, so it's not b'yadi, but it was a da'ato lehachzir, which one of these cases would you compare it to? Biur Halacha, second case. It's not oydi b'yadi, but it's da'ato lehachzir. What about I went and I put it in a refrigerator? That might be what? Karka. So therefore you don't have hachra'ah from the Mishnah Berurah to be matir, it's asur, even with one of the tenaim. Efsher. He just says it. He doesn't deal with the efsher in the Mishnah Berurah. I stuck it back into the Biur Halacha. He just says when you put it in the refrigerator, that's like a b'karka, and one of the conditions of da'ato lehachzir is not going to help you, or oydi b'yadi is not going to help you. It's still in my hand. I put it in the refrigerator down, in my hand. I go, Oh, I want to put it back. All of a sudden you hear the guy scream, I want smoked cholent! Okay, so let's go back and put it back, all right? Still doesn't work, maybe? Because this is called a gabi karka. But the difference, it's oyda b'yadoi, but it's still a gabi karka. It's much worse. What's the reason for this kenaim? So we spoke this two days ago. Either because kavana, so the shiur is still here, or in the maaseh chazarah, it's still here. If it's oyda b'yadoi, since they didn't get off the fire. But if it's daito l'hachzir, since lo batlah in kavana, the shiur is still here. And why does the ... hold you don't need this? Because it's all irrelevant. Either/or. Either did you make a new one or you didn't make a new one. No, no daas, no ... nothing, because as long as you put down the karka, it's new. Finished. No. I'm saying, he holds if I don't put down karka, but I'm not holding ... That's what I'm explaining to you, because the word karka means I'm finished cooking. It's not going to finish cooking. Normal to put that. That's where the ... comes in and says, but today, even when you finish cooking, you put it down on a counter. That's right. It's good svara, maybe. But what's the problem in the halacha? Halacha is chazarah. Make a mistake in the ... Everything is a mistake. Gives a ... daito, daito, daito l'hachzir. So I made a mistake. But according to Mechaber, there's no daito l'hachzir. There's nothing.

So, is the ... why is ...? Because it's, you might not need both. You might not need both, ... It's either/or. Either ... without ... and ... without ... It's all ... So let's say if you put it in the fridge, and you have ... Fridge is worse. Fridge is cool like a ... and you think that you're gonna relax it, then it's good. That's called karka. Even not cold, one minute, I put it back into the fridge one minute. You say one of them is good if you ... Not ... karka. Not when it's on gabi karka. Either ... without ... or ... without ..., but not when it's on gabi karka. Then you put on gabi karka. If you're not holding, I need ... If I am holding, ... It makes a difference, ... as long as I don't put it down on the karka. I'm holding it, it's ... it's on gabi ... so it's all good, just not on top of a ... karka. Okay, now. Reish Sachas we spoke is a very nice shaila, because Reish Sachas, pashtus is because the Mishnah Berurah makes it into a bishul d'halacha. The Magen Avraham, we're gonna learn, makes it into one of the five conditions for chazara. The Magen Avraham makes it as the five conditions for heter chazara. So it's mashma it has something to do with chazara. The Mishnah Berurah himself brings down later, this Magen Avraham. But the Mishnah Berurah in the beginning makes the reitachas nothing to do with Shabbos. It's pratzah eino domeh l'chol haniskar. Read it, read it, nun-daled. This is not do chazar. The stamers do bishul. The tachas chelekach do bishul. Ephraim, where are you? But you're with me, you're with me? Why? Why are you not up to it? It's so beautiful. Tell me, it's not beautiful. Give me a clear cut. You're not going to hear this anymore. This is clear. This is, you should be up to it. There's nothing not to be, especially you know the halachos in advance. You have to learn. Okay, let's go. He said over from the Brisker Rav that Rav David said over that his father used to ask him sugyas he had no shaychus to. He walked over to him and said to him, You want to hear what's b'nachas? He says, But I'm not learning b'nachas. He says, Good, that's why I'm asking you b'nachas. You see? So get into it. Come on. A person has a meshugas. It has to be, you know, this page, and I can't go to the next page till I'm clean and it's exactly... You have to... No. They're called Torah kulah. What do you want? Huh? Because they can't. I don't blame them. It's good that they don't do that. Because could you imagine the answers they would give? It would be better for the talmid that he doesn't do that. Oh, okay. Reb Zalig is an interesting chap, you know that. He's an interesting person, Reb Zalig. You think you understand Reb Zalig? Nobody understands Reb Zalig. The talmidim who live there understand him after years and years. Rabzalig is an interesting person. Rabzalig is very... Rabzalig is an extremely ish atzmai, very individual person. Very hard to figure out what he's thinking and what he wants and what he means. His greatness is his clarity of thought, very clear, crystal clear. Everything he says with a cheshbon. He wouldn't blink an eyelid that didn't make sense. Everything has to make sense. It's goynish. And it's that way in learning too. So that's the type person he is. ... The hamon am should learn, to learn, and that's all. Trying to prove that, no, you're supposed to be on this page when you're on this page, no or else. Okay. No problem. Huh? He likes that yeshiva. He won't like that yeshiva because they learn a lot there also. Don't worry. Yeah, but that's what he is, and they're not answering also him. It's also, it's oisgecheshbonte vara. It's not wrong. It's not wrong. What it is...

This is type of personality. Yeah, but by you comes from weakness, by him it comes from greatness. What do you mean? No, I'm serious. By him he's... How does it— because I know you, my talmid, you grew up by me. You're like my kid. What do you mean? You're like my child. What are you saying? What are you talking about? I know you. I mean, I know you since you're a little boy. What are you talking about? We're together 15 years. Do you know how many years we're together? Of course a weakness. Of course the shak, shgayus. It's a phobia that you have. You're afraid to go vayter. It's a phobia. Shugeneh. Shugeneh. It has to do with the fact that by you everything is very neat. You're very neat, and therefore in your mind everything has to be neat, and that's not the way learning works. Learning has to move. And then also everybody's different. Reb Zalig comes from shitta and cheshbon. He's so oisgecheshbened, everything he says, it's a million cheshboines there. You want to know something? Yitzi understood it that way. I guarantee there's five other cheshboines. He probably didn't like the way the guy asked it to him. He probably felt the guy shouldn't have asked him. Maybe he wasn't hearing well. No, he hears very well. He's not misger. Reb Zalig hears everything he needs to hear. After he changed the topic, he was talking. He was talking. Reb Zalig probably held— I'll tell you, he had a million cheshboines. You're talking about a man that has million cheshboines about everything. He's a brilliant man. I don't— brilliant, Reb Zalig comments brilliant. They say— I don't know what they say. But you're talking about a big man. You're talking about a guy, a bench that's been around a hundred years. You think he understands everything he does? Well, you'll be a hundred years old, they'll say— You'll be a hundred years old, Reb Zalig. Canai nahar, ad me'ah ve'esrim. You know, he's a son-in-law. He's a son-in-law of Reb Shimon, right? Oh, his wife is his grandson. Ashrei. They were a very good husband and wife. They were a tremendous... They were a very, very beautiful family, very beautiful couple. Okay, b'kitzur, here's the story. So in this Mishnah Berurah, yeah, we just learned either/or, okay? Now, like this. What happens if by mistake they took it off? By mistake. So what would you taina Reb Befoil? Reb Befoil. Here, Rav... Rav Chaim. I can ask kvod haRav she'eilah, she'eilah, אני יכול לשאול? The first thing I want to ask you is the eyeball for the ayin hara. Should I put it on my right hand or my left hand? Where should I put it? Okay, that's shaila number one. Shaila number two. Shaila number two: am I allowed to return the pot if I forgot? I took it off because I forgot. Okay, I'm cooking eyeballs for ayin hara, okay? A bunch of eyeballs. Really. He used to eat it. He used to tell us he made eyeball soup. In Afghanistan they eat eyeballs. It's a soup. It's a type of soup that they eat. Eyeball from a cow. From Taliban. רבי told us. Yeah, yeah. Fish eyeballs, cow's eyeballs. They make soup from it. Yeah. Let me tell you something. על זען מטובש, יש לו טוב עין, he has a good soup. Okay, let's go weiter. Yeah, so let me ask you like this, for that. Are you allowed to turn it if it was shachach? Okay, so what about shachach? Okay, he forgot. What's the halacha if he forgot? So the truth is, Reb Shlomo Zalman comes along and says a gevaldige lomdus. He says that you're allowed to put it back. What did you say? What did you say about what? B'tos. Okay. He brings Reb Shlomo Zalman there, he brings it? Okay, so what does he say? B'ta'us, b'ta'us. This is true? And why? The child wasn't even... You have two pots, one for the night, one for the morning. Whatever, you took it off, good. Okay, now. No, it wasn't b'shogeg. He brings the Mishnah Berurah also that says... He brings the Mishnah Berurah. Where's the Mishnah Berurah? There's no chazarah. That's a miyas. That's k'shenatlo, hayah da'ato l'zeh, v'shuv nimlach lachzor takef.

Where is which Mishnah Berurah? Can you find me this Mishnah Berurah? You said there's no issur chazarah, so you'll... Oh, that's what he says. Says Reb Shlomo Zalman, you know why? Because anyway, according to the Ran, there's no problem. Does he bring that shtickel of food? Does he go so far to bring the whole piece? Oh, you see? So I didn't understand. Hagoyen... Reb Shlomo Zalman, what do you have to come on to the Ran? What do you have to come on to the Ran? Boy, he brings it. You hear? Because anyway there's no chazarah. As I told you, any case that's not the Shulchan Aruch, there's no problem. Which Mishnah Berurah are you talking about? And Mishnah Berurah. You see a Mishnah Berurah like this? I'll prove you there's no such Mishnah Berurah, because if there was a Mishnah Berurah, your guy over there wouldn't have to write in the back, right? Because this is how he suffered to what the Mishnah Berurah says. Obviously there's no such Mishnah Berurah. Okay, go ahead, yeah. Yeah, go ahead. Yeah, go ahead. So you see that without the Ran, it would be a problem. Ah, you're gonna come and say maybe a different sevara. He took it off by mistake, so he wasn't batel shiur rishonah. When is there a problem of batel shiur rishonah? I know, but he didn't do it on purpose. By mistake, by mistake. He wanted to... by mistake, mistake. Oh, so I want to tell you over a Meiri dekazach. This is what Reb Shlomo Zalman says. Okay, let me ask you, what happens if it fell off by itself? So, cheretz kolshehu with Reb Shimon ben Zoma, right? Let's make the cheshbon. If you want to learn that it has to do with the ran, that anyway everything's mutar, so this would also be mutar, right? What's the difference? Yeah, fell off. That you say that; I bedavka didn't say that. You say that case, which I want to say later, you're ruining my shiur. It's okay. Machalach, machalach, machalach. Just don't forget to pay me at the end of the—pay me at the variance by the— You'll not hint through my shiur. Okay, now. So the shaila is like this: it fell off, and he take it off. The ran is saying there's no—it's chazares, so once you say the ran, there's no problem. But if it has to do with the fact that it was tall, but nochel ma'isis you took it off, but here I didn't take it off, so maybe it's a lot better. Huh? Or maybe it's a lot worse. Why? Because there the pshat is I by mistake took it off, while here, fell off. Which means that the off that it came off wasn't a mistake; it wasn't with a daas of lehachzir. You can hear the lomdus this way, that way. I'm going to tell you a gevaldige shtikel from Rav Yezri. Rav Shach in the sefer speaks about this shticklach, and he says he doesn't understand the whole sugya, blah, blah, blah, and nafal me'eilav. Nafal me'eilav, says Rav Shach, would be asur. And he compares it to a talis. It's funny because everybody, when I said it this year there, said, The talis! Everybody knows that for some reason they put together the talis. And he says, if it's al tenai Chadash, if it has to do with tenai Chadash, so here too, Chadash. Even the afilu would be aser. The way we're learning, it's not muchach, because you see that Reb Shimon ben Zalman didn't want with tenai Chadash, because then he wouldn't need the ran. Hey, but by something... You don't need the Ran. What do you need the Ran? Stam tenai Chadash, no problem. Hey, tenai Chadash is bad. Tenai Chadash, right, but he didn't have tenai Chadash. You by mistake took it all. You didn't want this part off. No, maaseh, when I... I didn't want this part off, I wanted that part off. Now you're talking about a different case. You're talking about when I thought this part was this. That's Reb Shimon ben... I know, but that's what I'm trying to tell you. You have to know the case. If the case is, I wanted this part off, but I made a mistake because there's something else inside. I wanted this off, I want this off, finished. It's something else. But I l'maaseh wanted the part off. Good, that's what I'm trying to tell you. So that's a case. That's why you need the Ran. That's a case where I...

I wanted this pot off because I didn't know where it was. But let's say I thought this pot was something else. No. I was going for the cholent pot. I was going for the cholent pot. And by mistake I took the other pot, not knowing what was inside. Not because I thought it was cholent. I went over and I took off the first pot thinking it was the cholent pot. Truth is, it was the second pot. So I was never mesiach daas on this pot. No, it's not the same story. It's not the same story. There could be a ta'us where I didn't realize which pot I'm taking off. It's dark. I meant to go for the first one, and it was dark, I went for the second one. So your hands got mixed up. Again, it's dark. It's dark. And I took the second pot by mistake, thinking that was the first pot. That is different. Thank you, that's what I wanted. I know, and that's what I'm saying, it's תלוי in this shaila. Depends how you learn. If you learn it's a hesech hadaas d'halacha, so even Reb Shlomo Zalman would be maskim to such a case, without the Ran. But if you learn— I didn't say wrong. I'm saying it's תלוי on how you learn. If you learn the Ran, then nafka mina was also the same thing. If you learn it has to do with hesech hadaas, right? So depending on how you learn the story. If the story was that he was a mistake and there was no daas, and that's why you have to come on to the Ran, right? So where there is a hesech hadaas, right? Or the ta'itzes by nafka mina, there's no hesech hadaas. It fell off. I wasn't mesiach daas. I'm asking the shaila because it's by you. It fell off me, maybe because it fell off me and I need kavana l'hedyot to have it. By tallis, the taich is as long as it's on me and I have kavana. If I fall asleep in the middle of the thing and I wake up, that's it, I have to make a new bracha? Maybe, maybe, maybe. Maybe. If I fall asleep in the tallis? Maybe. If I fall asleep in his tallis, oh. Like I don't leave it in his tallis, does he have to make a new bracha? Maybe. Who said not? Efsher. Efsher. Tell me something: when a guy falls asleep, does he have to make a new birchas haTorah? Who said? Who said? Why? Who said? You know who said? The Chashuk Chan says this vort. The Chashuk Chan says that by Torah it's because it's a hesech hadaas, it's a hefsek, חייב to make a new birchas haTorah. Otherwise I would never have to make birchas haTorah. If I didn't sleep at all and I'm not mesiach daas. So those that learn when they sleep, we learn from the Medrash, right? Yankev Avinu, right, that when they slept they learned Torah, tzaddikim, right? So the chesh should have to make a bracha, unless you learn the taam haTorah of sleeping is not the cheftza of taam haTorah, and therefore the bracha is not chal. Okay, we'll be mamshich the next. This nekudah. And we're going to learn a p'sak Reb Akiva Eiger with toyes. ... speak about that. My good old days in Queens. Where do you live? You live here? How do you stop it? Oh, you're...