Hilchos Shabbos: Hatmanah, Eating Hot Food, and the Mitzvos of Kavod and Oneg Shabbos

Transcript

There's actually a mitzvah to have chamin for Shabbos, that there's a mitzvah to make hatmanah for Shabbos in order you should eat chamin b'Shabbos, and this is mikvod v'oneg Shabbos, the Rambam. Now I just want to begin by asking, you know, for some reason the Mechaber never doesn't bring this. So maybe takah the Mechaber either didn't hold of it. It's interesting, I don't know. Is the fact that the Mechaber makes no mention of the mitzvah to eat chamin and to— maybe ein hachanami, maybe the Mechaber didn't hold it was lahalacha. It's an interesting ha'arah. Sefardim eat chamin, everybody eats chamin, but maybe it wouldn't be such a big chiyuv. The hainu if a Sefardic person, he lives in Morocco, for example, and it's boiling hot in the middle of summer, who says he's mechuyav to eat chamin on Shabbos? Where does it say mechuyav to eat chamin? The Mechaber didn't feel it necessary— you know, let me move the table a little bit— the Mechaber didn't feel it necessary to bring it. Maybe ein hachanami, maybe ein hachanami. If someone is a Sefardi, I didn't get a chance to look at the Aruch HaShulchan in these sefarim, if— I don't know, it's interesting. No, because, I mean, it's not a question of cholek. The fact that the Mechaber didn't doesn't mention of it— no, it can't be davar pashut. No, it's not pashut, davar pashut, you have to bring it out. It's a mitzvah. I mean, you're saying a halacha, you have to do this. Doesn't seem a chiyuv to do it, so why is it davar pashut? Maybe if you're doing it b'hatmana, you're going to come to yisur. Shulchan Aruch says you should not do it. But that's already a svara. You don't even have to come on to the sevara. Maybe they just weren't mekabel this baal hamaor. Maybe they weren't mekabel this Ran. They weren't mekabel this baal hamaor. I'm saying, if there's a mitzvah to do something, the Mechaber doesn't mention it, there's got to be a reason for it. Okay. Al kol panim, yeah, al kol panim, the Rema does mention it. The Rema does bring this mitzvah. Now the question is, when we say mitzvah, that's an interesting word, because the original mekor, which is the Baal HaMaor, uses the word takanah. And I think there's a very big chiluk between takanah and mitzvah. Mitzvah could mean that if you don't do it, it doesn't necessarily mean you're over very much. And a mitzvah if you do it. But the word takanah implies that you're mechuyav to do it, and if you don't, you're over al takanas chachamim. So for some reason, the Rema changes it from takanah to mitzvah. Yesh l'ayin. Yesh l'ayin if it's b'davka, or he just, that's the way he brought down the mitzvah, and even though truthfully it's mitzvos chachamim, like, in other words, could be he means mitzvos chachamim, and therefore it's a takanah, because he uses the word mitzvah l'hatmin. It's not mitzvah l'hatmin. The Baal HaMaor, which is the mekor of this— And it's not, where did he say takanah? The mekor says— The mekor, the mekor, the Baal HaMaor. The Baal HaMaor says takanah, yeah. It says clearly, you look it up. It's a Baal HaMaor, there was takanah, ... Yisrael. Huh? Also, I want to discuss the matmin. Matmin doesn't mean matmin. That's the next word I'm going to discuss. Mitzvah l'hatmin. So the word l'hatmin is lav davka. The word l'hatmin actually is to keep something on the fire. Right. It means the chamen. We don't mean the lahatman, to make it hot, to keep it hot, which means we'd rather do it with shehiya. The reason why I'm saying this is because we're soon going to learn that it's mashma that it has something to do with the divrei chachamim that say that you are allowed to keep fire on Shabbos, which is lafukei d'tzedukim, right? So then, it shouldn't be hatmanah. It should be bedavka chamen with fire. For example, if let's say you have a thermos, that wouldn't be mekayem this inyan if it's about the chachamim and the apikorsim, right? If the reason for this halacha is the apikorsim, that who hold you're not allowed fire, so a thermos is not going to help you much. For example, let's say a person wants to go Erev Shabbos to the mountains. He's going for Shabbos to the mountains, right? And he feels it's very hard for him to keep a fire in that little bungalow, you know, and it's hot. No air conditioning. It's hot. So what does he want to do? He wants to cook the cholent on Thursday and put it in a thermos. Is he yotzei the mitzvah of chamen? Now, hatmanah—it's not mamash hatmanah, because we spoke thermos is not hatmanah, but because the thermos is a kli...

Whatever we spoke about this, there's no hatmanah on a thermos. All the teshuvos say it's not so pashut. Whatever it is, it's not considered a matmin, all right? But it definitely is the concept of matmin. But maybe for this matmin, you need more than just matmin. You know what you need? You need fire. You need eish, because it's for the chachamim. So a thermos wouldn't be a good segulah. It wouldn't help you, right? If it's this chachamim, then the— you see, that's what I'm trying to say. The word lahatmin is lav davka, because we mean fire. Or maybe we don't mean fire. Maybe an hachanami, you don't need fire. All you need is lahatmin, keep it hot, and that's mechabed v'oneg Shabbos, maybe. Because the truth is, and we're going to discuss this, it's very possible that we have to learn two things: mitzvah lahatmin l'Shabbos k'dei sheyochal cham b'Shabbos is one halachah. U'la zeh shtei halachos: yesh halachah shel chamin b'Shabbos mipnei oneg Shabbos. Then, v'chol mi she'eino mamin b'divrei chachamim, v'oser, that's apikorsus. So it could be it's two different halachos, maybe. In other words, the second halachah could be that a guy gets up and says, Rabosai, you're not allowed fire on Shabbos. Ah, you're not b'kares. Ah, he's not b'kares. But this, that it says mitzvah lahatmin l'Shabbos doesn't mean fire; it means stam having warm food for Shabbos, al kavod v'oneg Shabbos. You put it in termos. Maybe it's good enough, as long as it's hot food for Shabbos. Maybe you don't need a fire. Maybe it's two different halachos. Because in the mitzvah lahatmin— We're going to discuss that. It's mashma that the hot, hot. We're going to discuss that. We're going to discuss the actual Mishnah Berurah, but it could be there's a sugya called hot al tzad oneg Shabbos, maybe. So again, let's repeat what we just learned. What we just learned is that the mechaber does not bring this. Why? Could be according to the Meran, a mechaber, there's no such mitzvah, there's no such chiyuv, there's no such takanah maybe. So if a person has difficulty to have a hot thing on Shabbos, for whatever reasons, the apartment is too difficult, it's too short, it's too small, it's too difficult, it's Erev Shabbos, his crockpot broke, he can't run to the store to get another one, so leave it alone. Who cares? Who says you need something hot on Shabbos, right? It's another good example. If a person Erev Shabbos, his crockpot broke, should he run to the store or borrow from somebody a crockpot? Maybe not. If he's a Sefardi, the mechaber never brought this mitzvah. Maybe there's no such mitzvah according to the mechaber. Okay. Maybe even according to the mechaber there's no mitzvah, it doesn't bring it. I mean, it doesn't bring it, I understand. No inyan maybe. Maybe we weren't mekabel this. And even according to the Rama, first of all, maybe mitzvah, not chiyuv. Second of all, maybe you don't need a fire. Maybe all you need is anything which is mutman, anything which is... Okay. We'll later discuss who says it has to be a cholent, food. Maybe it can be hot water. Who says it has to be Shabbos morning? Maybe it can be Friday night with the soup. I mean, where does all it come from? We'll discuss all this, okay? Anyways, right, he's going to look in the Beis Yosef if he brings it. That's a good point, and I point out it's a good place to look, but for some reason the mechaber doesn't bring it. Now, so lehatmin l'Shabbos, k'dei sheyochal b'Shabbos, and this is kavod v'oneg Shabbos, kavod v'oneg Shabbos. How about a different shaila? Let's say you keep a thing on Shabbos fire. But you don't eat it, so you mekayem the takanah. Another nice shailah. Then you have to eat it? Then you have to eat it, right? But if it's only al tzad because from the tzedukim, as long as you have it... yeah, so then lafukei mehapikorsim. Then it's also another shailah I discussed. Lafuch, im hu lo yochal et zeh. אז אוי שבת הוא לא קיים, אין לו. אבל אפיקורס הוא עשה, אז אולי כדאי, אפילו מי שלא יאכל את ה... ומי שמזיק לו. The mashal the Mishnah Berurah brings down, שמי שמזיק לו, right? No. So good, but maybe you should put up anyway, lafukei the tzedukim. Maybe you should do it anyway, lafukei the tzedukim, no? So we're going to discuss all these shailos. You like it, nice shailos, she'eilos טובות. Yeah. I want you to know, I said this—we're going to talk about that also. I said this in Lakewood, they loved it, because it's very interesting. For some reason nobody talks about it, but it's true. לא שמים לב לזה, אבל זו שאלה טובה, זה סוגיה יפה מאוד. I want to discuss that also. Who says you need a cholent? Maybe water. So I even discussed maybe just...

The light. Maybe it's good enough just to have the light. And the oinig is to have the light also, to enjoy it. If it's al tzedukim v'shuli, it should be, you know, might be a good shaila. But even in the oinig sheba, mekayem the oinig by having a good light. These all she'eilos shasha'os. It's good, I'm asking, but al tzedukim v'shuli it should be good, the light, no? For the tzaddikim it should be good. Okay. Anyways, kol mi she'eino ma'amin b'divrei chachamim, whoever is not ma'amin b'divrei chachamim, v'oser achilas cham b'Shabbos, and he asers. So maybe the pshat is not pshat he doesn't eat it. Maybe he just comes and says that it's aser, but lo yatzuyar he doesn't eat. He doesn't say anything. So maybe he's not over this, huh? Hu parush. Zeh asur, aval stam she'lochel, eina ta'issur. Aval, aval, od tzrichim l'dayek, another thing, chayshinan. Shh, shh, shh. Give me a shiur here. So what's chayshinan? Chayshinan. What's chayshinan? Why? If a guy comes and he asers, so you see he's not b'kores. What do you have to be chayshinan for? Because he's not ma'amin b'divrei chachamim. So why chayshinan? Adam shemechalel Shabbos, chayshinan shehu mechalel Shabbos? Ah, so I want to ta'ina this vort. I want to ta'ina a vort. I said a vort, ... A guy could get up and speak whatever he wants, not prove it. You have to be dan l'kaf zechus. Maybe he doesn't know. Maybe he's making a mistake. Maybe he learned the Gemara differently. So chayshinan. Chayshinan, but you have to look into it to see what it is. Shem... lo, shem... Huh? Which one? He doesn't say. He says he doesn't believe, and therefore we're choshesh that maybe he's an apikores. Good. Nice diyuk, but al kol panim the word chayshinan, the word chayshinan, I believe, is just chayshinan. The wording is not, but the word chayshinan is clear. Where chayshinin, where chayshina, not b'kares, not b'kares. ... He says, no, don't do it, asur. There are some Rabbanim may do it. You ask him a complicated shaila, but he won't tell you that it's mutar this way. Okay, say someone layman would say this vort that you're saying, that could be the guy asers it because he's saying, you know what, you just said, someone just said it. You said it. Someone here just mentioned it. And maybe the pshat is he's afraid, you know what, it'll just come to issur, matanah is such a big sugya. Who's gonna read all the halachos about matanah? He just said it. So therefore he asers it. It has to be that he's asering it because he's not mamin b'divrei chachamim. Could be. And then on top of that, it's still only chayshina. So no, maybe he doesn't know, maybe he doesn't chap, maybe he means—you have to—it's not clear. I always taineh, people scream, Eh, he's not b'kares. Who said? You went to a beis din, the beis din paskens he's not b'kares. Maybe you need a psak beis din for that. To call a guy not b'kares, could you call him because you feel that, or you're allowed to do that only if beis din paskens? So chayshina means we're choikeh v'doresh and we'll look into it, maybe we'll pasken that he's not b'kares. But stam kacha, stam kacha, hu lo b'kares. Eh, hu rasha, eh, hu pat b'kares. It seems like there's two types of people that could be asur l'chachamim. One is stam doesn't know halacha, and one is he's eino mamin b'divrei chachamim. Right, two types of people. Yeah, so we're saying this vort that the reason why he asers, maybe he asers it because he's afraid, he's a frumie. No, but if he's asering only because of eino mamin b'divrei chachamim, so then there's a problem, and still it's only chayshina. Okay. Now let's take a look at the words of the Mishnah Berurah at the end, l'chol baal nefesh, the end of se'if katan mem-tes. V'chol baal nefesh lo ya'aseh miminhag Yisrael, l'hatmin chamin al Shabbos, u'lekayem mitzvas oneg Shabbos kashenohag avoseinu me'olam. So maybe that's what it is, that the, nachonami, all our shailos are beautiful. Could you be yotzei with the light? Yes. Could you be yotzei with the soup Friday night? Maybe. Could you be yotzei with putting it in the thermos? Okay. It's all good shailos. But there's a minhag Yisrael to have a cholent. There's a minhag Yisrael to have the chamin Shabbos morning. So maybe that's where the problem is. Mi shelo oseh, yachol, im kol haheterim yachol la'asot, aval yesh minhag. Yes, sof sof yesh minhag. That's what the Sefardim, that everybody has the— I thought so. I think Sefardim don't have it so much, like the Ashkenazim. But I don't think all the Sefardim have it. That's why he meant when I started. I don't know if the Sefardim took it on. The Persians don't have it. Don't have. I remember this.

So now let's learn a little bit Mishnah Berurah, okay? Let's learn all the Mishnah Berurahs now inside, okay? Says the Mishnah Berurah, says the Mishnah Berurah, says the Mishnah Berurah. Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah. Now, U'mitzvah l'hatmin l'Shabbos, aval mi shemazik lo hachamin, mutar le'echol tzonen. What does the word mazik mean? Does mazik mean that he taka has, you know, his stomach can't take it? They say over from Rav Gifter, a very nice maiseh. Asur לו, maybe, right? That could be the word mazik, right? They say over from Rav Gifter, a very nice story, that he didn't eat cholent one Shabbos morning. So they told him, I, this magen Avraham from? He says the Magen Avraham's stomach was able to eat the cholent. He was able to handle it. My stomach can't handle the cholent. So I'm trying to bring out a point, maybe, but I'll tell you the emes, right, because it comes from a Magen Avraham. I'll tell you the emes, rabosai, that that's not what the Magen Avraham means, and I'll prove it to you. First of all, if you take a look in the beginning of the Mishnah Berurah by fish, Mishnah Berurah in siman reish mem beis, se'if katan beis, says you're supposed to eat fish, but if someone, it's mazik lo, but how does he explain mazik lo? No, eino usin lo. You have it? Reish mem beis where? He says like this: Im lo, im lo. He's supposed to eat fish, se'if katan beis. He's supposed to eat fish at every seudah. Im lo she'eino usin lo lefi tivo, oishes. What do you mean? Only if it doesn't hurt him, only if he doesn't... So you see that you're allowed to not eat fish, even if it's what? You don't like it. It doesn't sit well with you. It doesn't have to be. That means it's very possible that it's not mucha, that mazik means mazik. Mazik can mean even less than that. And I'll prove it to you. I'll prove it to you. But before I prove it to you, I want to ta'ina maybe there's not a raya from the fish. You know why? The fish is not a takanah, maybe. The fish is what? That's a nice thing to do for kavod Shabbos, to eat fish. So if you don't like it, you don't like it. But you have to let me talk a little bit. Let me tell you how a shiur works. The way a shiur works is, let me finish speaking, and then you can ask your questions. So first let me point out, the word mazik usually means that something bad will happen to you, right? It's not healthy, whatever. I'm showing you from the Mishnah Berurah by the fish that you don't need that much. All you can say is, I don't like it. I don't enjoy it. Right? Or you could come and say, afilu lo tov davar kemo hachamin. Hachamin yesh bo inyanim me'od chashuv. We don't know this. Anachnu shelo. אולי זה בכל דבר, אפילו זה מים. יכול להיות שזה סתם לת. Mi shemashir mayim chamim late. Or afilu lo tafshil maybe. Who knows? It says yochal. Maybe it means even shtiyah. Where does it say? נדבר על זה. אבל אני רוצה רק להגיד נקודה זו. When the Mishnah Berurah says mazik, it doesn't have to mean necessarily mazik. It can mean, I don't like it. How do I know? Because by the fish, even if I don't like it, I don't have to eat it. But maybe the fish is different, because the fish is not a takanah. Masha'en כן here that it's a takanah, mitzvah. Maybe you have to. That's not mazik. So the Eliyah Rabbah says this. The Eliyah Rabbah says if you don't like it, you don't like it. כואב לו. No, חוץ מזה, חוץ מזה, חוץ מזה. אם כואב לו, פירוש, שהוא מצער אותו, לא מגיש טוב בזה, it's not for him. It doesn't have to be that mamash mazik לו, you know. You look at the Eliyah Rabbah, you see that it's lav davka mazik. The Mishnah Berurah's word of mazik is lav davka mazik. What? No, maybe you don't like it. Yeah, but maybe you don't like it, but maybe you don't like it. All I'm saying is like this: you see from the Mishnah Berurah's mashma that if it's mazik, lo, he doesn't have to do it. The word mazik is a very strong word. Maybe, what happens if I just don't like it, right? But let's say I just don't like it. I just don't like it. Certain people don't like the taste of that, so what do you do? Is that good enough? So I'm telling you, from this Mishnah Berurah you could say, no, only if it's mazik. But I see by the fish that it's not only if it's mazik. You don't have to eat it if I just don't like it, right? Over there it's not a takanah. Maybe here it is a takanah. So I found in the Eliyah Rabbah that he says a little less than the word mazik. Kayav lo mitzta'erato. So it's not mamish, it's not mamish.

It's not liking, but it's not exactly mazik either. Somewhere in the middle, yesh lag. The person just doesn't like hot. I even have another shayla. What happens if the food itself is not mitzaherim, mitza'er oto, like deli rabba, right? Mitza'er oto. Avos a cham babayit. It's too hot in the apartment. Some people, you know, the women don't want to put up hot stuff on Shabbos. Summer. Lo rotzeh achshav le'echol mashu cham ki cham lo. Lo shezeh mazik o metza'er oto. Oh, afilu lo hu. It's not babayit, to leave a hot, right? Ein mazgan, so you don't want to leave a hot cholent. Maybe it's also mutar. Maybe that's nichlal mazik, I don't know. She'eilah tovah. She'eilah tovah. What's nichlal in mazik and metza'er? Okay. There's a very nice maaseh from the Chazon Ish. Someone once asked the Chazon Ish if he has to wear a tie on Shabbos, and Bnei Brak, it's boiling hot. Me'od cham. You know, over there it's me'od cham, Shabbos. So do you have to wear a tie? So you know what the Chazon Ish answered? Not mechuyav. So they asked him, kavod Shabbos. So he said, whatever is not an oneg Shabbos is already not a kavod Shabbos. Im ze lo me'aneg es haShabbos. It bothers you. It's ruining your Shabbos. It's already not kavod Shabbos. So the same thing over here too. It's mechaved v'oneg Shabbos, right? The Rama. It's mechaved v'oneg Shabbos. So maybe, maybe, if it's not an oneg Shabbos for you, so it's not a kavod Shabbos to have either. The kavod of Shabbos is only where it's an oneg Shabbos. Habahad talya. Huh? Okay. I don't know. That's because he's a bum. But let's say he's taka hot. Takah, this. Takah shteiging the Shabbos. Chazonish, next. Bekitzur. Okay. Yeah, okay, this is it. Now, Mishnah Berurah comes along, and the heilege, heilege, heilege, heilege Mishnah Berurah says that there's another reason why you should put up a child. Who's reading? Uviyameinu. Go ahead. Tikah, tikah. Uviyameinu, mem-tes. Mem-tes. Now, why does the Mishnah Berurah need this? I thought, I mean, there's a mitzvah of chinuch, mitzvah of hachanah. Why does the Mishnah Berurah need his reasons? I mean, why would that Mishnah Berurah come that it's a problem? You come lidei aveirah. Can you tell them, sheata over b'mah shekasuv b'Rama? למה צריך לחפש משהו אחר? Who צריך לחפש איזה משהו אחר עכשיו? ...רבים הם עוברים על איסורים, הם עוברים על מה שכתוב, huh? He might come to be over an issur. The word mitzvah, the word mitzvah. In other words, the word mitzvah, it's zooming in on the word mitzvah, maybe, that we use medayek our mitzvah, that the mitzvah is not—it's mashma it's only a inyan. So I'm telling you it's more than an inyan, because ... rabbim. I was thinking about something else. I was thinking that the apikores thing, you hear, that the apikores thing is not—it's only when you're oser. If you don't put up a child... There's no problem. It's only that you're oiser, right? Mitzvah, it's only if you're ma'aneg the Shabbos. Guy's gonna come and say that I don't have an oneg Shabbos, so maybe I don't have to do it. He comes up with a cheshbon, it's gonna be no good anyway. Al tahi kores is only if you're aser it. Lo, stam lo lotzeis. Mitzvah la'aneg, liza la'aneg, lo rotzeh lecha. I don't need it. I say, the Rambam, it's a problem. Why? Because he might come to want it. Keep on reading. Why? Because he'll change his mind. He's gonna come and say, okay, now I want, right? You understand how the Mishnah Berurah is saying it? The way I learned the Mishnah Berurah is gevaldik, because not to have is only a problem if you're oiser. I'm not asering it. I just don't want it. Mitzvah is only if I feel that I want it. It's, I want to eat it, so I'm not... I don't want to eat it. Yeah, but you might come to want to eat it, so the Rabbanan, you're gonna come to an aveirah. Now, I want to point out another thing. What is the aveirah? You'll ask a goy to do it. Now let me tell you something. You're allowed to ask a goy to put up your cholent on Shabbos. You're allowed to ask a goy, unless—I'll, it's a different issur.

Bishlakim, you might have a problem. Bishlakim. No, you're talking about the thing is, is not—ruach. He's talking about water. I know, slowly. I want to take it apart. Chol might be a bishlakim, but the story that he's talking about water is not bishlakim, right? He talks about the tea, the samavar. The only thing is, it's mutar. The Ramo paskens, siman reish, in siman shin zayin, sif hei, shin zayin, sif hei, that you're allowed to ask a goy l'tzorech mitzvah, right? L'tzorech gadol, l'tzorech mitzvah, the Ramo. L'maaseh, the Mishnah Berurah over there in Ha'ir Lakim says that the cholent is called tzorech Shabbos. Remember I showed it to you. So, chore, anyway you should be allowed to ask the goy to put up chamin for you on Shabbos if you need it, right? Technically. So that's what I'm trying to tell you, huh? That what? That it's not bishlakim? What do you mean? Disterach mitzvah b'Shabbos anyway, no? Oh, so he says that if it's in your house, that it's the sugya of shifchah, l'tzorech mitzvah, can be mutar. What is that, kuf yud gimmel, right? Very good, very good. You see, that's one point. You see, I came from Queens just for that. I didn't add that to the shiur. L'chore, according to the Ramo, you can put up the cholent also; there's no problem of bishlakim. Before that, I'm just taking apart—let's just first learn this point. Let's learn the point of Ha'ir Lakim. Now, the truth is there's one of two things we could say. The first, you saw the Ramo in shin zayin, sif hei. The only thing is you can come and say two things. The first thing you can come and say is that the Mishnah Berurah himself doesn't hold of this Ramo. The Mishnah Berurah himself doesn't hold of this Ramo. So meileh, he held that there would be a problem of amir l'akum even just to put up the water. The Mishnah Berurah עצמו אומר שלא... So the Mishnah Berurah on that thing, he says that the Rama himself is cholek on this, and we don't pasken this Rama. The thing is, you could come and say another nekudah. It could be even in the Rama, there's no heter if you could have done it Erev Shabbos. You can't rely on Erev Shabbos not to do it and say, okay, might want to do it on Shabbos with a goy. So maybe we could come and say these two terutzim. One is the Mishnah Berurah l'shitaso, that you can't — not sure you're not allowed to ask a goy. Or asur levakesh goy, even lefi haRama. Okay, but that's not the point. I'm trying to say even more. Even if you do pasken this Rama, maybe this Rama is only if it happened. But if you taka want to l'chatchila rely on that Rama, maybe not. That's what אומר: יבוא לידי שאתה מבקש גוי. Mi amar לך... That's in Erev Shabbos. That's in Erev Shabbos. Okay, continue. Now, okay, that's the second part. I'm just talking about two parts of this shtickel. We're afraid that he himself. Okay, now it comes out a chiddush, that what are we afraid? That you'll change your mind on Shabbos. Okay, so I have a shaylah like this: what happens if a guy says to himself like this, I'm eating in a Kiddush in shul. And in shul, they're gonna have a big cholent and everything. I'm eating the rest of the meal in the house, which means I'm coming home, I'm washing. Maybe I don't need a cholent. Maybe I don't need it because I have the hot... yesh b'beis knesset hachamim. Maybe I don't need it. So if you want, I'll stop being koresh sheboi. I don't know, it's a nice shaila. I'll stop being koresh. I don't know, maybe you have to do it to show that you're not being koresh. You really don't hold it. You wouldn't eat it in the shul also. Maybe, maybe, maybe. But I'll tell you even more. Forget about it. What about the chamin sheboi? Maybe the Mishnah Berurah's chashashos apply. Why? You might come to one. Let's say you'll come back from shul and say, I'm still hungry. I didn't get my kishke in the shul. I didn't get my hot kishke in the shul, so I want to come home and I want to eat. Or I'll tell you more. Maybe I'm gonna want hot water. Who said? I'll change my mind. I want hot water. So the cheshbon of the Mishnah Berurah that b'avoneinu harabim not to put up the chamin because you might change your mind still would apply if, let's say, I have the chamin in the shul. Or I'll ask you a different question. What happens if I'm not only eating the cholent in the shul, I'm eating the entire meal by somebody? Do I have to worry about this shtikel Mishnah Berurah? I'll come home hungry. Or not forget about hungry. You know what? I'll still want hot water. Nice shaila, huh? Those are the two shailos I asked. Does the Mishnah Berurah mean you might change your mind and put up the hot water? So what happens?

If I eat out by somebody, do I still have to worry about that? It's a nice ha'ara, huh? Two nekudos. Are we worried about the cholent? You might change your mind and want a cholent. That's what the Mishnah Berurah means. So if I eat in a shul, okay, maybe it's good enough. Or maybe since I'll come home, maybe I want something hot at home. אולי שאני אחזור לבית, ואני אגיד, you know, it says maybe it's in the winter, yeah? I go to the shul in the winter, and they're having the kiddush for Shabbos Bereishis, yeah? So אני חושב, אני לא אשים צ'ולנט. למה יש בבית כנסת? But maybe I'll come home and I'll be cold. I want to eat something hot. You'll have this Mishnah Berurah. So maybe it's כדאי in your house to put up a chamin anyway. Or you can come and say, you know what, that's only if I'm eating the meal in the house. What happens if I eat the home meal? The home meal I'm eating by somebody. Do I still have to be afraid that I might want something hot when I come home, and at least maybe I have to put up the hot water? Okay. Another she'eilah, yeah? What happens if I taka want to be yotzei with hot water, pashut hot water? Is the chamin, the takanah chamin, the cholent, or is the takanah the chamin just the hot? And maybe anything hot. So maybe I can be yotzei with the soup Friday night. I leave a soup on the blech Friday night, I'm yotzei, finished. אני לא... הלכה למעשה, are you yotzei this halachah of mitzvah l'hacham chamin by the soup Friday night? Now if you notice, the Mishnah Berurah brings something very interesting. V'zeh lashon Baal HaMaor. This is the lashon of the Baal HaMaor. What is it? Perek kira: Kol mi she'eino ochel chamin, v'chulei. Now I want to tell you, it's very interesting that the Mishnah Berurah writes v'chulei. You know what this real Baal HaMaor is? Yisasku bo amim. It's a very strong lashon, very strong. The k'mamish, she's like a goy. You notice, b'Mishnah Berurah, v'chulei. I don't know the adinus of the Mishnah Berurah. Yisasku bo amim, yisasku bo amim, v'lo yikaver bein Yisrael, and it's terrible. Shiloh, shiloh. Aha, aha, mitoch et tet, I hear. But do you hear how the Mishnah Berurah cut it off? You see what he did? V'chulei. He lo mevi et kol haklalot v'kol hasipurim here. But then he says, v'tzarich l'hazmin, v'tzarich l'hazmin, l'vashel, l'atmin, u'lehashmin. What is u'lehashmin? Tzrichim l'hashmin b'Shabbat. What is l'hashmin? L'hashmin means to eat fatty foods. So maybe, according to the Baal HaMaor, you can't be yotzei with the water. L'hashmin is mashma something shamen. L'hashmin. Do what? Maybe that's also a good point. And hachanami, according to Mishnah Berurah. Maybe, maybe, maybe, maybe, maybe, maybe. I don't know, that's what I'm asking. Is it l'hashmin? No, no, l'hashmin is ochel shamen, ochel shamen. You're not allowed to have dietetic foods on Shabbos, ochel shamen. But this is a nice ta'aroves. Maybe even after the cholent, I still have to do the hot water. Maybe I'll come. It's all mitzvah l'chamem, to keep the stuff hot for Shabbos. And maybe you still have to put the hot water even though you put the cholent. ...since he's doing the mitzvah of eating fatty stuff, so he's going to be healthy. Okay, so there's a very famous, from the Rav Zalman Sorotzkin. Rav Zalman Sorotzkin says that if a person eats tons on Shabbos, he's not going to gain any weight, because the neshama yeseira takes it. The neshama yeseira is—you have to eat for two people, so don't worry about it. Go speak to Weight Watchers and see if it works. Okay. A vice I have. We'll explain about computer. Lesson tonight. What? They gave a whole lesson on what thing, what thing, computer, iPad, everything, what causes chat, all types. I mean the guy that came here, he came to... Oh, you talk about the dinner. A video in liquid presentation. So, show. You need someone to teach you that.