Hilchos Shabbos, Siman 253: Chazarah, Amirah L’akum, and Pesik Reisha in Heating Food

Transcript

לכן, הנוהגים שאינם יהודים מוציאין הקדירות מן התנור. Therefore, the minhag is, here, the custom is that they take the kedeiros from the tanurim, שמטמינין בהם, ומושיבין אותן אצל תנור בית החורף. They put it next to the oven, the tanur beis hachoref, או עליו. So it's eitzel or alav. ומבערת השפחה אחר כך התנור ההוא, then the shifchah goes and she puts on this tanur. על ידי זה הקדירות חוזרין ונתחמם. And that's how they become heated up, חוזרין ונתחמם. אבל על ידי ישראל אסור בכי האי גוונא. So you understand what's happening? The goy takes and puts on the oven. It's not an oven for eating, but it's a heating oven. And mimeila, afterwards, when she puts on the heating oven, it already recooks the food. Says the Mishnah Berurah, לכן נוהגין עד לאיל קוי. It's going back on the previous Rama, where the Rama says that you're not allowed to ask a goy to return to a fire, but this way you can return it. You understand? Since you're not allowed to tell a goy to make chazarah for you, or in the way the Mishnah Berurah learned before, it's not even chazarah, we're talking mamash bishul, right? כך נוהגים שאינו יהודי נושא הטפשל שנזכר לעיל. Al hatanur kodem shehusak, before it got hot, she'az leka shum issur, keivan she'ein shum eish batanur. Okay, so the case is that it's niskar legamrei, completely cold, right? Niskar legamrei, completely cold. So then there's a story of bishul, really, right? And still it's mutar. Niskar legamrei, lach. We're talking about the previous case, lach. So what's the pshat? It becomes mutar. Leka shum issur, keivan she'ein shum eish batanur, because there's no fire over there. Ah, you'll ask, so now just two things. Notice that he doesn't say that you told him to do it. It just says, So the Rav Shulchan Aruch taka points out means you can even ask him. It's not pshat he does it on his own; you can even ask him. L'chaira makes no difference. Okay. Why is it mutar? Because right now there's no fire. Freg the Mishnah Berurah kashya: U'mah she'maskas haTanur, ikar kavanasai einoi ela lechamem beis hachoref d'shari, because his main kavanah is what? Just to heat up the house, which is mutar. Then he says, Now what does he want with this? Is he trying to say ikar kavanasai? He's trying to explain the ikar kavanasai, or he's trying to say why it's shari and there's no amirah l'akum. What are these brackets for? I wasn't 100% sure what these brackets are for. Is this trying to explain why it's ikar kavanasai? I would say maybe he's going on the Shari. Why is amirah l'akum mutar? Why is amirah l'akum mutar? The teretz is makom choli. Maybe he's trying to explain why it's mutar. I wasn't 100% sure. I'm not sure. Is he going back on the ikar kavanasai because hakel, everybody, everybody is cold? I'll tell you what was really bothering me. What about to do this in the winter, in the summer? You're allowed to do this in the summer? Unless maybe there was no summer in Russia. So then what does this should say? This is the meaning. The meaning is, I guess, or itself understood that it's only in the winter, maybe. No, so what about no summer? Are you allowed to use it in the summer? You don't use it, says Chanami. You say it's davar pashut. Well, maybe I could always say, I don't know, let's say it's spring. Let's say in the spring where it's not hot, but I can hear sometimes people are cold. Maybe that's what it means. You never know when a person's cold. He can always be cold. No, I'm asking a different question. I mean, this is a harama, because the truth is the real kavanah is not for the cold. The real kavanah—no, the Yid's real kavanah, and I hold the goy's real kavanah, and I'll prove it to you. Later on the Mishnah Berurah clearly says this. Mishnah Berurah says, he talks about a story where you're putting water into a kedeirah in sif katan kuf. Here he talks about where you put water in a kedeirah just to make sure that the pot doesn't break, because in the olden days they used to have a pot inside the oven.

To make steam. So in order not to break, you have to fill it with water. He says that's mutar, and you're allowed to use the water to wash the dishes. Yeah, v'efshar, here. Can read the v'efshar in the middle of the Mishnah Berurah. I'm sorry, no, the ha. I'm sorry, the line up before that. The ha, b'tafshil k'shenois al gabei ha-tanur. No? No. Ah. I thought you're saying that the kavanah was not l'chamem, I thought the kavanah was just to make yourself warm. Either way, but yeah, this is talking back on the guy, that the guy is allowed to do it. I hear. One thing for sure, one thing for sure: are you maskim that he's turning it on because the pot's there? The guy doesn't live in your house. The guy's a guy. Who said? Let's say it's not. What's the difference? Anyways, the halacha that the Mishnah Berurah... let's say it's not a maid that lives in your house, so it's aser? No, it's aser. Same thing. He's doing it for me, called in my house. It's called my house, so I'm asking you, is that the real reason why I'm doing it? Yes. What happens, I'm asking, what happens if it's not the real reason? What happens if I'm lying my head off? Again, I would not put on the oven. I'm not... So you hold it's not shari, you're just making... No, why? Reisha in Yevamos, according to Reisha in Yevamos, he says there that the koach is gadol me'od. It would have done it anyways. Right. I'm asking you a question. According to this, you're saying a very big chiddush, that if I put a pot there and I wouldn't be putting it on anyways, it would be aser? Yeah. Not true. That's not what it says. But that's not what it says here. He is saying here that... but Reisha in Yevamos... but Reisha in Yevamos, when it's really cold, that's... Again, I'm asking you, when you read over here, so you're going to tell me a chiddush that this halacha only applies when it's freezing and you would have put on the heat anyway? But he's saying that in the brackets. That's not what he's saying in the brackets. Depends how you read the brackets. You could read the brackets, he's saying something very simple. He's saying that even though, b'etzem, you mean the pot, but since anyway... or he's telling you why mirlakkem is mutar. Because in the English oven you don't... for cooking. The opposite, you normally use it for cooking. So the harama is much less. He's saying a vart, that the harama is much less. The English oven, most of the time, it was meant for cooking. Here, read the English oven. The English oven, most of the time, is for cooking. I was reading what happened in Russia, in Mir yeshiva. Big oven, and this oven used for cooking and for heat system. Right, so when you look at the Mishnah Berurah, the Mishnah Berurah seems to say that normally you didn't cook on this bechol. Read it further, read further. The Mishnah Berurah says normally you didn't cook it, bechol. Normally you didn't. Normally you didn't cook bechol. So this is like a harama-dike story. You're telling the guy to put it on. You're turning the guy, right? And your kavanah is l'chamemoi. I think he's saying a meirdike vart. He's saying like the harama is much different here, because the ikar kavanah is l'chamem habayis, even though you don't use it that way. I'm asking you a pashut thing: would you agree with me in a story where I'm not cold, you're allowed to do this? I don't know if that's true. I don't know if it's emes. Yeah, you do it. He's not aware that I don't need this thing. He thinks I need it. And had I needed it, what's that person is blind? Can he say, turn on the light? It doesn't matter to him. He's blind anyway. He's not going to see. It's called tricking, no? I'm lying to the guy that I need it. I tell him, Oh, I'm having a heart attack, get me a chatzolah. So I'll tell you what this is really all about. If you look carefully, he speaks about psik reisha. It's a very important part of this siman. Okay, so but before we get to psik reisha, are you masking in the reading that it's not clear in this Mishnah Berurah? You can either read the Mishnah Berurah— What? What do you want? You see both. That's all I'm trying to tell you. It's very— and it makes a nafka mina how to... halacha, I don't know. It's a very— it would be a very different— You see both, but if it's not cold, you're allowed to tell the goy to turn on the oven? Why is he mechalek between— can you tell me? If it makes no difference, he shouldn't make any chiluk. Can I turn on a toaster oven because it's cold in my house? That's right. Yes, I could. Yes, I could. People don't do that. If you have a heating oven— People don't do it, but I'm cold. I'm allowed to do that? So turn on the other oven.

I said, if I have an English oven, I'm not allowed to turn on my English oven? He will know that he's doing it because he has a pot right there. That's the point. He knows, ah yeah, sure, you're cold. He chaps what he's doing. The English oven is made l'chamem, that's why. If you ask him to put in a radiator and it's ... in the house, he puts in another radiator. Agav, there's also soup there. That's not the ikar kavanah. But now that it's a regular cooking oven, and poompt it happened to be cold, and poompt the soup is there. Are you maskim with the Mishnah Berurah says, though, b'tavshil shenosan gabei tanur kavanaso l'chamemo? According to you, how do you run away from that? So I know you don't know that. Obviously you don't know. Whatever it is, but you see that the yid wasn't cold. I don't know what you want. Of course this trick is for the yid to eat, but it's actually cold in the house. Again, but when he says, al gabei kavanaso l'chamemo. Yes, but it's actually cold. It's al yedei heter. Again, is it kavanaso l'chamemo? Yes, it is. So maybe, maybe, maybe the Mishnah Berurah is saying a chiddush, that even though b'etzem you wouldn't be putting it on now and you really just want to cook it. Yeah, but I don't know, how do you know differently? Yes, I could. I think you could. I hold you could. You know why? Because l'maaseh, hakol choleh meitzel l'eitzel ... I'm sitting in a fur jacket, I'm not cold. Why should I? A person's always cold. So Rav already stops saying stuff that's not necessarily true. If I have two sweaters on and I'm not cold, I'm not freezing here, why should I tell the guy to turn on the oven? There's nobody else in the room except for me. There's no reason to do that. Because you can always turn on an oven on Shabbos. People are always cold. But you're telling me you're not cold. You'd rather happen to be not cold. You wouldn't turn it on. If you had no food to eat right now, you wouldn't tell the guy to turn on the oven. Yeah, but once you turn it on, I could say that that's the chap, that once I turn it on, okay, I feel comfortable now that it's warmer. What I think the Mr. Brewer might be saying is that you could always be warmer. In the winter, you could always be warmer. Hakol cholim hein etzel tzinah. A person is always sensitive to the cold. That's right. That's right. Maybe you don't know that. Maybe you don't know that, but that's the way people are, sure. A person could always eat more. That's right. Tell me, are you allowed—let me ask you a question. Are you allowed to cook on Yontif what you don't need? No. Shema I might want to eat it also. I'm allowed to do it. No, not bishul. Because a person is always hungry. That's derech ha'adam. Hakol—a person always wants to eat. That's the way it is. Kids, are you taining 100% not in the summer? How about the spring? Maybe, yeah. Maybe not when it's necessary. Maybe only when the pshat is, I feel more comfortable. I wouldn't put it on, but now I want to put it on. How do you not— Those are not the words, hakol cholim etzel hakor. You're not going to get cold from this. You're not going to get sick from this, I'm sorry. So you don't need to turn on— It doesn't have to be literally sick. It could mean that a person is sensitive to the cold. What is sensitive mean? I feel— What do you think? What, you know how to learn. Usually, you guess. You know how to learn. I don't know how to learn, so you guys— No, I want to show this. I want to know. Stam is cold. Britain's house is cold. No kids, just the Rebbe and his wife. And it's like this. I'm saying, the way I would—if you ask a goy to come put on the heater, I wouldn't do it. It's not cold. Shouldn't—you're allowed to, though. I don't think it's allowed. I'm not going to get a choleh from this. I said you're allowed to do b'makom choli. It doesn't mean you get sick. But this does not take a cold. Choli doesn't mean sick. Choli means that it's sensitive to cold. You could get sick. No, you get sick. Hakol cholim. I never said, ani choleh. Etzel tzina, hakol cholim, meaning maybe you could get sick. Anybody could get sick from cold, but not any type of cold. Come on. I never translated it that way. I translate hakol choleh means everybody's extremely sensitive to cold. But why spring? Who says spring is? I didn't say spring. I don't know. I'm just telling you a pashut thing. The question is, you're talking about, I would anyway call the guy to put it on? I don't know if that's muchach. You say, yeah, I don't know if that's muchach. Maybe I'm telling the guy b'harama to put it on. I'm telling the guy b'harama to put it on. I'm freezing. That's called lying. So let me ask you a question. By the other oven, let's see the other oven. L'shederach hakol v'ashel b'chol gabei, im isa gam yesh b'zeh lama l'maich l'chachamidei Yehudi, v'vadai kavanas haYehudi b'hesek ach kach bishvil hakdeirus. What's the chiddush then? Because that's not psik reisha anymore. Even though I'm really cold, I really am cold. I really need the oven. It's mutar to turn on, but he's also for the kedeira.

That's not called psik reisha. Psik reisha has to do with the kavana. If you want the thing, of course. The psik reisha has to do with the kavana of the guy. Psik reisha is not a din by a guy. Why not? Psik reisha is not do with the kavana of the guy. I'm a mitzvah melacha Shabbos. How is it a psik reisha? I'm asking, if let's say I'm cold, so I'm allowed to put on this oven. You're allowed to put on the oven, but you can't eat the food. Why not? Because he was miskaven to be mechamem the food, and that's what you wanted and that's what he wanted. No, but if I'm cold, then why would it not be mutar? Maybe it is mutar. Because you wanted the food to be heated up by a goy; it's nitztanen. No, I want because I'm cold. By the way, I'm asking, maybe I'm cold. Maybe I am cold. But he had kavana to warm it for you, even if you don't tell the goy anything. You have to do it in a way where his machshava is not for the... So let's say if a person is cold. He sees that you're sitting in the dark. He walks in as a favor, turns on the light for you. Is that mutar? I didn't tell him anything. It's aser. He did it for me. I got all das Torah. I'm supposed to be moiche, I'm supposed to stop him. No, but I'm saying, but if let's say there would be hachal chol meitzel hachoshech, it would be mutar, right? It's taka tzaar, yeah. Yes, I'm saying, here you went and you told him to put on the oven. Are you cold or you're not cold? Right now I'm not cold, but I can't eat the food because there's no... But again, are you cold or you're not? I was cold, yes. Was he allowed to put on this oven for you, for the cold? Yes, he was. So why can't he do it? I don't understand what you want. He can do it, but you can't eat the food. Why not? Why not? Because for the food he had kavana to be mechamem for you. That's a regular... I'm asking, but I'm cold. So you're not cold. Nobody said anything about hunger. We didn't say cold makes you... I don't say if you're allowed to do it because I'm cold, so what's the problem? The heat was done b'heter. The heat was done b'heter, but the cooking was done b'issur. No, it's not. The goy wanted to cook for you. Can I ask you a question? Let's say I need a drink from the refrigerator, somebody, I don't know, hachal chol meitzel hachoyim, let's say. You know what your problem is? You know what his problem is? I don't think he understands one thing. You put it on when it was still not hot. I said, the thing was not hot. It's muttar to put it on. Now the problem is, he turned on the heat. He's allowed to turn on the heat for me, so what's the problem? So why did he turn on? He turned on because I'm cold. I'm cold. I'm telling you, I'm cold. Again, he says it's a cooking oven. I understand. No, it's kavana because I'm cold. Now I'm asking, but what's wrong with that? What's wrong with that? I don't understand. If you press one button, the light turns on and it makes sure heat goes on. Yes, if I'm cold, then it becomes muttar. There's no issur in it. I don't understand. Why is it not us? But why? Because he's doing both for you. The cold is muttar and the heat... I don't understand. If I'm cold, am I allowed to turn on this new oven, this English shekechen? So then what's the problem? I mean, but the food was on before, so where's the issur d'amira l'akum sheboi? He did it for me to eat. He has no issur on Shabbos to turn on heat. It's just amira l'akum. But there's two things happening. He's mav'ir and he's cooking at the same time. So that's what's happening there in the first case also. But it's not his kavana to cook in the first. So what's the difference? What's the difference? Once the psik reisha that it was not niskaven before, he had no shayches to the food, and over here he wants you to eat. He wants both. He wants you to be warm and to eat. The cold is allowed to make you warm because you're cold. But how could you asser something which is muttar to do? He's allowed to turn on the fire. Yes, to turn on the fire he's allowed to, but he's not allowed to cook the food for you. Yeah, but the cooking is afterwards. It's not afterwards. It's happening at the same time. No, it's not. No, it's not. He put down the fire. He put it down, right? So where is the issur? He put down the fire. What does that mean? He put down the pot. The issur is b'echad amad. He was just madlik it. That's called... Who asked him to put down the pot? That's me. He did that for me. Okay. He went and he did a ma'aseh muttar for my cold. For the cold, whatever you got is mutar. So what's wrong if grada, he's mechaven to mechamem my food? What's wrong with that? Because he can't do melachos on Shabbos. Very simple. But the melachah was a melachah muteres. He was allowed to do this. But he's tozeh. Rega, aval ha-totza'ah ha-muteres, that's a chumrah. How about the bishul? Bishul, it's not called—there's no problem with bishul, because it's already mevushal. He did the result. It's mutar. It's just—only time when mutar is creation by a goy is when you—it's not shayach to creation. It doesn't mean it's creation. You do me a favor. Bring me the Rav Shlomo. Bring the Rav Shlomo, and you'll see that he's wrong. The what? Bring the what? What's the talmid? Rav and talmid. Aha. Okay, go ahead. Da, da, da, da, da. Read me. Come to read. Go ahead, read.

First of all, voucher was rough. Now we have Rebbe. You're at the end of Yud over there, yeah? Okay, so you're allowed to ask a guy to do something which is a psik reisha, yeah? You have it? No? Read it, read it loud. So if I go and I send him, from my—I'm cold, so what's wrong with that? I didn't also send, I say one word, I say, I'm cold. What's the difference? That's in both cases, you put the gedeira there. The only difference is, when you asked him in the first case, he wasn't thinking about the gedeira when he turned it on. There was no shlichus on the gedeira. Who told you that? You just made that up. You just made it up. It says ika kavanasai. I don't understand. In the first oven, you also told him to put it on when he's not retarded. So ika kavanasai. Here too I'm asking you a question. I'm cold. I'm telling you I'm cold. But I'm allowed to send him for the cold. For the cold, you can send him. You can have him join me from the cold. Again, if there was this isnas me'ilah, that's his problem. What does that have to do with me? Yes, he does. Yes, he does. He's not retarded. He's not mentally retarded. Now you say, but you told him to put it on. No, the heat. That's the fact that he sets up. Did you ask him to put on a radiator, and you said, Go over there. There he is. You go over there and turn on the switch. He's thinking, turn on the heat. That's what he's thinking. You told him to come into my house to take a pot and put it there. You told him he's thinking about the heat. Yeah. Okay. You live with Goyim that you should talk to live with, because you're saying stupid things and they're stupid. What do you think? What are you talking about? At least what I'm saying is in the words. It's not in the words. It's in the words the way you made up the words, the way you decide the words. That's what it says here. You can read it the other way too if you want to be stubborn. You can read it both ways. If you want to be stubborn, you can read it and say like this, that ika kavanaso is for this. Ma she'ein kein over here, it's ein derech, which changes something. But he says it clearly. The Rav Shulchan Aruch says clearly, I sent you for davar hamutar. In both cases, I sent you for davar hamutar. I'm telling you because I'm cold. I don't understand. Okay, so I'm not going to argue with you, but that's the truth. Did you hear what it says in the Rav Shulchan Aruch? What does the Rav Shulchan Aruch say? Huh? Yeah, but what's the kavanah? You're cold is cold, and that's it, so then it's mutar. So then what's the difference what the guy was thinking in his brain? It's not nogea what the guy is thinking. It's not nogea what the guy is thinking. It's a whole different sugya. What would be nogea what the guy is thinking? So I'm asking you, lu yetzuyar that— Yes, he is, because he sends you to that over there, kemo she's explained. And now, okay, he sends you over there. When he brings our case, he tells you, Look over there, like we explained above. That's what he says. Okay, now let's learn the Mishnah Berurah further. The les boi maisa. What is the les boi maisa referring to? What does the Mishnah Berurah mean, the les boi maisa? Amir Lakum? That amir Lakum is les boi maisa, yeah? So, loy machmirin kula hai v'shari aveh p'sik reisha. That's a very big chiddush. Pashut, there's two reasons to be matir. The Gra learns that the whole amir Lakum is kil, because it's rabbanan, l'choira. Pashut it's only because it's rabbanan. You don't have to come and say that it's a derabbanan, and that the derabbanan is kil because it's only a d'ein amira. All you have to say is it's a derabbanan and a p'sik reisha. Why does the Mishnah Berurah need that it's amira? L'choira, I mean, if you want to say kil, it's kil and it's a p'sik reisha. You need to look to say p'sik reisha is not as strong as regular. That's all you need. I mean, you don't have to come on. You need to come and say that the p'sik reisha is weaker. You don't have to come and say that amir Lakum is weaker. Just say it's derabbanan. Okay. Second of all, second of all, huh? Oh! So that's what I wanted to say in leygut. That was a tremendous tova. I wanted a ta'ina, it's a shvus d'shvus b'maisa in the p'sik reisha. That's what he means. He doesn't mean amir Lakum.

The havi shvus, the les bo maisa, you're supposed to put a thing. You're supposed to put a, you know what I'm saying, like a comma. Bamir leinu, hu d'i davi shvus, comma. The les bo maisa in our case, because the truth is, because it's only a psik reisha, it's not a real story. He put it down when there was no fire there. That's how I learned it. The reading of it is not mashma that way. The reading is mashma that it goes back on the shvus of amir lakum. The reading is not so nice. The reading, just the reading of it, when you read it first time, you read, the havi shvus, the les bo maisa because of amirah. When you read, excuse me, bamir leinu Yehudi, the havi shvus, the les bo maisa. It could be. I'm asking, that's how I learned it. I don't know. The reading is more mashma, the les bo maisa is going back on the amirah, right? It's going back pashut on the amirah. But I learned the les bo maisa going back on the story. And I went into the lomdus of how does amir lakum work? How does psik reisha work? Okay, so Reb Shlomo Zalman learns that the inyan over here is takke the placing is nothing, and the psik reisha is grada later. That's Reb Shlomo Zalman wants to learn, I think, if I remember correctly. Reb Shlomo Zalman learns that it's the placing, and then the turning on, you know, they cut off the heat. No, so the not ma'aseh is the pudding. The not ma'aseh is the pudding. I want to say, even in the lomdus of psik reisha, he's trying to say there's no ma'aseh. That's what he means. How does psik reisha work? Normally, right, gorera d'mita v'safsal. So how does it work? So machlokes Reb Shimon and Reb Chaim. Reb Shimon learns that whatever my kavanah is—no, I'm saying Reb Shimon and Reb Chaim in the lomdus of it, not Reb Shimon and Reb Yehuda. That is stunning. Reb Shimon and Reb Shayaisha. Reb Shimon learns that the kavanah is the ma'aseh; that creates the ma'aseh, Reb Shimon. Whatever my kavanah is, that's the ma'aseh. If my kavanah is chil Shabbos, the ma'aseh, then it's that. If my kavanah is the heter, then it's the heter. But where there's psik reisha, it's mechadesh that that's called the ma'aseh without my kavanah, because it has to be. Reb Chaim learns different. The ma'aseh is always there, but if I don't have kavanah, it's not misyaches to me. So if psik reisha, you can't say it wasn't misyaches to me. Chazish learns like this also, because you knew it. What, you make believe it didn't happen? It happened. You knew it was going to happen. Ayin sham. I'm not going to argue now with Reb Chaim, Reb Chaim, and Chazon Ish. Okay. Now, so what does it come out like this? Every psik reisha, is there a ma'aseh? In every psik reisha, is there a ma'aseh? According to Reb Shimon, it's mechadesh that the psik reisha is already that there's the ma'aseh. That ma'aseh chilul Shabbos, which isn't really here, because of p'sik reisha we consider it here. According to the Reb Chaim, the whole p'sik reisha works that we give it to you. Avada the ma'aseh is here. So maybe that's what the Mishnah Berurah means over here, psak l'shvar. Mishnah Berurah is saying like this: since it's only a p'sik reisha, so b'etzem the ma'aseh is not here. It's not pshat the chilul Shabbos ma'aseh is here. It's just that this ma'aseh, which is mutar, is an a p'sik reisha that some chilul Shabbos will come from it. So it's not that the ma'aseh of that chilul Shabbos is here. Every time there's a p'sik reisha, what happens? And therefore it occurred or it didn't occur, I'm chayav if it does occur, what happens? That's the shaylah. Maybe the Mishnah Berurah is giving us an insight into p'sik reisha. P'sik reisha is the taich, yechayev for the chilul Shabbos even though the ma'aseh of the chilul Shabbos is not here. I know, both sides the ma'aseh was that the ma'aseh is here.

What the Mishnah Berurah is saying is that even though what's neged to the halacha, you're chayiv as if it's there, but you can't say it's with a maiseh. And what's the nafkamina? An amir lakum. Did I send you for that maiseh? No, because the maiseh is not, right? I sent you for something else. Gradnam chayiv because there's definitely maiseh looming in the background, which is a chilul Shabbos. But I didn't send you for that. I only sent you to do, to enact. The guy's not neged hilchos Shabbos. In his act, there's no act of the next thing, of bishul; there's the act of putting it down. What did the Rav Shlomo say? I want you to lech for that maiseh. What's the difference what happens afterwards? Maybe that's what he means. That's right, and it could be it's a davka din in amir lakum. Huh? Because the act is an act of chilul Shabbos. You didn't ask me to do it; it's not me'uchas to you. Amir lakum is called me'uchas to me; that's the chiddush of amir lakum. Whatever, but he's doing it b'shlichuscha, what do you mean? Now you ask me what amir lakum is. Okay, I'll start teaching you amir lakum. That's not neged to me. I mean, you want to start now from the beginning what amir lakum is, fine. Could be the vort is what, like he's saying, the Mishnah Berurah and the Rav are saying the same thing. There's no maiseh, meaning the chilul Shabbosdikke maiseh is not here. The maiseh is a maiseh muteres, therefore in amir lakum there's no problem. Okay, let me repeat it over again. Okay. Oh, yeah, yeah, yeah, yeah, yeah. Okay, what I was saying is like this. The first thing I said was, I'm not sure. What's the nekudah here? Is the nekudah ikar kavanaso and gam kavanaso? If you notice by the even kichlach, the even kecher, whatever he calls it, yeah, what does he say? It's gam. Gam. Right? The first case, ikar. The ikar kavanaso is l'cham habayis, which means ikar and also the tafshil. Here, he didn't say ikar for the— it's like fifty-fifty, which is interesting. I'm just throwing out interesting numbers, and why am I saying this? I don't know. Like I said, I don't know if, let's say it's cold, it's almost cold, I'd rather would also want it. I don't know. You have to know these cases. Are we talking about it's definite that I'm freezing and I would definitely ask him to turn on the oven? What's the story here? Okay, which you don't like, fine. I'm not חייב to like what I say, but that's what I think. I think that there's a little bit more going on in the Mishnah Berurah than just summer-winter. It's more. Ikar, gam, the kavanas also. Okay. Second of all, what do you do with psik reisha? So maybe we can make a rule that psik reisha is mutar on every drabbanan. And the truth is, there is a shaylah, because it's not even so true that psik reisha is mutar on every drabbanan. Take a look at סעיף א'. In סעיף א' it says clearly, yeah, it says like this. Here. Yeah, here it is. Here it is. Oh. Yeah. It says like this. One minute. Ve'im hechzirim eini Yehudi, right? V'shav v'im hechzira Yisrael, ... mutar, right? Here it is. Here it says like this: Ve'im lo nitkam min ha'esh, you have the Rama. Hagah: v'yesh omrim d'afilu makdira medes al gabei eish mamash, kol zman shehi megulah l'maalah lo mikri atmanah, v'shari, וכן המנהג. Rak shenizhar l'natek ktzas קודם מן האש, right, min ha'esh, k'dei sheyuchal Yisrael l'hasir misham, because if you take it out, you have a problem that you're playing with the gechalim. Ve'im lo nitkam min ha'esh...

What do you do? You have a problem taking it out that the coals, right, are going to get extinguished. So wait a minute. It's our story, isn't it our story? It's p'sik reisha, that it's definitely going to happen, and you're asking the goy to do it. So let's see what the Mishnah Berurah says about this. Says the Mishnah Berurah, yeah, nu. Wait a minute. I thought you just told me that p'sik reisha al yedei Yehudi is mutar. Didn't you just say that? So maybe that's this. So here he brings it down as a stamah, and here he brings it down. Now the truth is, over here he brings on the bottom the Gra that argues. By our case, he brings the Gra on the bottom. You see the Gra? Right by us, nu, kuf daled. Why is he machmir by nitztanen legamrei? Because he doesn't hold of the heter of p'sik reisha. Mikol makom, yeah, mikol makom. Maybe that's what he means, right? Yeah? Which means that the goyim learns, the goyim learns that it would be aser now, a case. I.e., it's amir lakum b'makom p'sik reisha, it's still aser, right? So this is the shita. So here he brings it first the Gra, and then the Meikel. And here he brings it in the ikar halachah, he brings the meikel, and at the bottom he brings the Gra. Okay. The only thing is, if you look over there, he explains in mem-gimmel, os mem-gimmel, דבאמת הלאו רק בפסיק רישא, לא ניחא ליה. Here it's a different p'sik reisha. You know why? It's a p'sik reisha דלא ניחא ליה, איסור דרבנן כולי עלמא. מה שאין כן by us, it's a p'sik reisha דניחא ליה. What are you talking about? You want it to cook. You want the hot. It's a different p'sik reisha. Is our case p'sik reisha, the ניחא ליה or p'sik reisha לא ניחא ליה? What are the stadim l'heter? No, we're talking about lach, we're talking about lach. Good, but he doesn't bring it. You're right. You're right. You're right. You're right, but he doesn't say it. I'm just saying, you want to add that. When you're right, you're safe if you add that. Good, maskim, but it doesn't say it anywhere in the Mishnah Berurah. Again, you're right. You're right. You're right, but it doesn't say it. It doesn't say it anywhere that that's the sevara, that it's because it's only a yesh omrim in the issur of lach. No, no, again, besides that, besides all this, he has to come with the ... Coulda maskim, okay, I feel, I'm just saying, but l'maaseh it's not broad. It's, I'm just, I hear, you want to say that's the pshat in the Mishnah Berurah, maybe, okay. First let's get the facts. The fact is that here it's talking about nichalei, there it's talking about lo nichalei. On the lo nichalei, he brings a daas hagra which asers, right? And here we're talking about where it's nichalei, and he brings that it's the minhag is to be meikel, so fine, you're saying, okay, you're saying a svara because he's trying to find the heter. Could be, maskim, okay. So now the question is like this, now the shaila is like this. So good, so it comes out that where it's psik reisha, even where it's nichalei, right, even where it's nichalei, he's matir, Mishnah Berurah is matir nikar halachah. The Gaon, the Gaon would hold even on a psik reisha, the lo nichalei, l'choira, right? That's the cheshbon. A psik reisha, huh? Lo ichpas lei, not that lo nichalei, fine, okay. So here we have a tremendous machlokes, right? Comes out a tremendous machlokes on an amira l'akum, on an amira l'akum. So it comes out a tremendous machlokes on an amira l'akum.

The makom p'sik reisha. The guyin holds it's aser even on a lo nicha lei. Okay, the lo nicha lei, that he doesn't care, fine. And the Mishnah Berurah is going to pasken, kemo sheyesh kama gedolim, that even on a lo nicha lei, even on a nicha lei, it becomes mutar. The Gra learns because it's kil v'kil. So either it's kil because, like we were saying, amira l'akum is more kil because it's only an amira, it's not a ma'aseh, or because it's only derabbanan. Huh? No, he's saying the svara, the svara of the Rama, in the svara of the Rama. Yeah, he holds obviously it's aser. That's his svara, right? Rama is coming with his svara, lachein yesh lehakel, right? The Gaon wants to be machmir, okay. So then it comes out, or the Gaon could be learning that the story is by a yamish, maybe. See, the Gaon might be learning not by a lach. Okay, the thing is, this could be the shaylah. Maybe the word, maybe the word of les bo ma'aseh is going on the kedeirah cheilek, and either the pshat is the kedeirah cheilek because by putting it down and then later you're turning it on, so the ma'aseh was nothing. That's pshat les bo ma'aseh means there's no ma'aseh chilul Shabbos, or les bo ma'aseh that since it's only p'sik reisha, so that second ma'aseh is not called I told him to do it. And there's a special svara by amira l'akum that's called, and that's the Rav Shulchan Aruch. Okay. Now, I want to say a big chiddush. L'choirah, what happens if you put on a plata? So we all know big machlokesin, right? Many Acharonim hold it's called, Rav Elyashiv holds that it's called derech bishul and you're not allowed to do it, okay. Rabbei Moshe, it's yedua, Rav Moshe, Rav Vadia also, ... right? ... also. No knobs, fine, okay. What do you do with this sevara? Here it's not this beis hachoref, it's taneh beis, because one of the cases Rav Moshe brings the radiator. Why is this different than the radiator? So l'cheira it's the same thing, right? So how can we only matir it through the guy, choshesh asur? According to Rav Moshe, right, it's fromi mutar. Why asur? So I saw the Piskei... Oh, so I don't see the Piskei Teshuvos. The Piskei Teshuvos, take it out. He brings from Rav Yamin Zilber. Rav Yamin Zilber brings Rav Moshe's thing. Ah, you'll ask a kasha from here, he says. Here, he says it's because since it's sometimes the derech. By radiator, yu bichlal it's not the derech. Now the truth is the diyukim is very stark. I don't know if he means this, but if you notice it says that you don't cook with it b'chol. No, but what does he say? He says the derech. He talks about the derech. Don't say... In other words, the way you're saying it off, I see you don't know the words. The way I see already you don't know the words. The way he's saying the ein Yehudi, then you have nothing to do; it has nothing to do with the ein Yehudi. This has to do with the derech of the thing. What is the lashon, the derech of the thing? She'ein derech... Once you talk about the ein Yehudi, huh? She'ein derech levashel kein b'chol, and by the kechen, he's like the English oven, he talks about that the derech is b'chol. Why does he talk about the chol so much? Well, derech, yes or no? Is it a radiator or is it an oven? Why the word chol? It's very nice to... I don't know why the Mishnah Berurah stresses the word chol. I don't know. What's the cheil? Cheil is not neges. Cheil is how normal people cook. Unless he meant on Shabbos, they used to cook that way. They used to use the ovens for cooking on Shabbos. I don't know what he means. I'm not sure what he means, the cheil. Now what? Oh, this was the trick. I can't say it's because of the trick, sheboi. Okay, so he wants to say a vart that you sometimes did cook, but you didn't always cook, and I guess maybe that's what he means by—he doesn't say those diyukim with the cheil. Okay, I don't know what he's talking about. Here we're not talking about chazara. We're talking about something completely different. We're talking about lach, and the sugya about it is adlilkai, which is bishul. What is he talking about? We're talking about chazara. We're not talking bishul. The shaylah is, is it called derech bishul for chazara? I have no idea what he's talking about. Okay, lemaaseh, let's go into the actual sevara, the actual sevara of the plata. So lemaaseh, Reb Shlomo Zalman wants to shtell it up to the thing that we learned in sif katan pei, aleph, right, with the maziva. Reb Shlomo Zalman says it's no different than the maziva of the Tanna. This is also—there's no fire. The fire is underneath. This is like maziva of the Tanna. So just like the Mishnah Berurah says maziva of the Tanna is mutar, right, the only problem is by the maziva of the Tanna, Mishnah Berurah—

Said that there's a shita that holds, like the Maharil, that you have to put a blech. So maybe even on a hot plate you should need a blech, no? I mean, I don't see it. Ochlin b'ma'aril. How do—I mean, unless Rav Moshe is paskening not like the—he'll pasken not like the Maharil then, right? Choirah. Ah, so that's what they want to ta'ina. I don't remember where I saw this, but they want to ta'ina it's not mamish the same case as meziva, because there's a very big distance here. So once it's not the same case, then you can't compare it to meziva anymore. So now, l'hachmir, it's not the same case. Okay. I want to ta'ina something that we spoke about last week. You noticed I told you that the derech was not to cook with something that was heated from the day before. You noticed that he spoke about the hevel rav and the hevel me'at. Remember the Mishnah Berurah, sif katan tzadik, right? He put the kedeirah in the oven from the next day. Ein bo l'machar akhol mu'at, v'eino nikvahsh al yedei zeh, right? Tell me, is it yatzi lades or not yatzi lades? Mishnah Berurah later in sif katan tzadik beis says it is. So I never saw—he means a lot of heat? It's yatzi lades. What is he talking—I don't know what he's talking about. It's a—you're playing with a lot of heat, not a lot of heat, but it's not—it's yatzi lades, so what's the sugya? What ta'ina is this vort? An oven is nofal havli, it's very hot, and it's yatzi lades, right? So that's called right away it'll cook. When it cook—I think that's what Rav Moshe means. If you look at Rav Moshe's teshuva, siman ayin daled, se'if aleph, I think it's lamed hei, I think, or lamed aleph. Lamed aleph, I think. Maybe lamed aleph. He talks about, by a plata, he says that it's not going to be mevashel. If it's not going to be mevashel, then what are you talking about? What's he even talking about? I think he means this: when you put on the radiator, eventually it's going to cook. But that's not how people cook. People cook that it should cook right away. People don't cook that if we leave it there for five hours it's going to get hot. That's what it means. It's yatzei ledes, which means the thing will reach yatzei ledes, but it's havlei mu'at; it's very small, so it will take a very long time. That's this halacha. I want to shtel tzu the case of the plata, to Sif Katan Tzadik and the story of the Tanner, of the Rama, that the next day when it's off, you're returning it. Gevaldik, huh? You hear my pshat? You're talking about yatzei ledes. There's nothing what to talk about, because if it's not yatzei ledes, Mishnah Berurah says there's nothing even to discuss. Yet still there's a svara to be matir, because since it's not havlei rav, it's only small, m'meila it's ein derech bishul b'kach. It's ein derech bishul b'kach. What does he mean? He means this: I'm not—it's yatzei ledes, which means that if I leave it there and leave it, but it's open. It's minimal. It's going to get there eventually. That's what Rav Moshe means in the teshuva, and therefore it's not called derech bishul; there's no issur chazarah. Fine, very good. I'm very happy that they all say it, but I say it the way I say it. I say it from Sif Katan Tzadik. That's the way I say it, from Sif Katan Tzadik, because I'm learning it up in Tzadik. You see it clear. It's yatzei ledes, but it's havlei mu'at. What does it mean? We spoke about this last time. We didn't understand what the two gedarim are. This is the pshat, rabosai, okay? Last and final thing, right? So very good. So Rav Shlomo Zalman compares it to mazivah. I want to compare it to the tanner the next day when it's closed, and this that you asked me from over here, the evelach, what's this? There's no shaychus. I'm talking about regular bishul. I have one more minute. I want to tell you that you're allowed to cook your dishes with hot water on Shabbos. Not קוק, excuse me. You're allowed to wash your dishes with hot water on Shabbos. You know how? Ask your goy to put on the hot water. No problem. Tell the goy, you know what? Go wash your hands. Go wash your hands. She washes her hands, she puts on that. She doesn't want to wash in cold water. Tell her, you know, you just finished cleaning the floor, go wash your hands. She goes, she washes her hands with it. That's the story of sif katan kuf, that you're putting the hot water and it's psik reisha. Because what's the story? Why not? Mishnah Berurah talks about melachah, the mishtap. That's the case of kuf. Read kuf. Kuf is she puts in the hot water to save the pot, and then you're allowed to use it to wash the dishes. Mishnah Berurah brings a case of washing the dishes. Eis says the Mishnah Berurah, chap, yeah, that maybe you're not allowed to wash the dishes when there's fat on it, he says, because of nolad, because of the fat. Reb Shlomo Zalman says that that's only when it's pieces of fat. When it's just a thin layer of fat, he says that's not called—he brings a raya from pashtida, from Shin Yud Ches, that the case of pashtida is that it flows down. Then you have a problem of nolad by heating the pashtida. But if liquid is just a little bit oil, that's not called nolad. So meila here too, I mean, pashtas today we don't have that much fat. Today the chickens are fat-free, you know what I mean?

You make the chicken, chas v'shalom, if it's any fat in it, then the whole world will collapse. So everything's fat-free, l'chaira. It's just a little bit of oil on the plate. So have the guy open up the water, wash your hands. Have the guy wash. Tell him, you know what, you just finished. Or you call your neighbor in. Betsy, come here, Betsy, come over here. Instead of washing your hands, head home. Come to me, come to me, wash your hands. Friday night, come and wash your hands by me. Tell Betsy to come and leave it on. And then leave it on. What's the problem? Vas is shlecht? I'mir lakum is mutar. It's wonderful, beautiful. Save water. Why not? Turn off is no problem, turning off hot water. Turn on is the problem. The only thing I could clarify is Mishnah Berurah talks about the kedeira where it's—where kedeira, the story is that it's going to break, he says. So maybe al tehefsid merubah, the kedeira, you allow the guy to put it on. I'm saying here, what's my svara to put it on? I'm not losing anything. The only thing is, but what's the issur in it? I don't see what the issur is. She's allowed to cook. What's the difference? It's mutar by the kedeira. It's a loophole. What's wrong with loopholes? It's not the exact same case. You're very smart. What's your name?