Everyone, as it's Erev Shabbos, we'll turn our attention from the laws of Shabbos to the mentality of Shabbos, as Rev.

Ramon presents it in his Sefer on Shabbos, and the meaning of Shabbos, the significance of Shabbos.

The first place that we look is the first time that Hashem presents Bnei Yisrael, with the concept of Shabbos, which is in parashat B'shalach, and the mitzvah of man.

In regards to the mitzvah of man, Hashem sends the man every day in the Midbar, but not on Shabbos, and sends a double portion on Erev Shabbos, on Friday.

and presents the nature of Shabbos as Hashem puts it and as Moshe puts it in Pasuk Chaf Gimel and then Pasuk Chaf Hei.

Moshe describes that Hashem has explained to him that Shabbaton, Shabbat, Kodesh, Lahashem, Machar.

Everyone, if a liquid is not fully cooked or if it's fully cooked but it's cooled off completely and a dry food that has not been fully cooked, is not allowed to be put into a cle-richon.

So, for example, let's say you have a potato kugel that is fully cooked in a 9x13, and you take it out of the oven, that 9x13 is a cle-richon.

Even once it's out of the oven, you're still not allowed to put anything that is either a cooled-off liquid or a not fully cooked solid into that potato kugel, to add it in, whether that's a spice or some other ingredient.

So that's the first halacha.

Second halacha, and even, by the way, if let's say what you want to do is put something onto that potato kugel in order to just cool it off, but it's either a solid that is not fully cooked or a liquid that is fully cooled off or not cooked, all of those would be prohibited to put into that 9 by 13, because that's considered a cleritia.

a liquid that is fully cooked and is not fully cooled off can be put into a kli reshon, even if it is in the process of cooling off, as long as that kli reshon is not on the fire.

Everyone, moving into the details of cooking on Shabbos, we'll begin with kli rishon.

It's prohibited to put anything onto or into a pot on the fire, whether it's dry or whether it's liquid, whether it's fully cooked or whether it's not fully cooked, whether it's already warm or whether it's cold.

If it's a pot on the fire, you're not allowed to put something into it, onto it on Shabbos.

You might say that's completely obvious.

Of course, I know that.

What case are we even talking about? For example, putting salt into soup or something like that.

Is this a relevant topic? Does this bear any halachic relevance? So let us first just have a look at the sugya, the fundamental sugya in Nozi Adav Chav Yema.

Is it associated with this week's parasha? In a way it is.

In this week's parasha the Torah tells us the story of Benoist Leut who violated Not only his honor of Elohim, but a grave of Elohim.

They wanted to bring children to the world, the future, after the Khurban of Isdaim.

And the same Gemara, source number three, seems to be the same idea.

V'amarev Yehuda l'olim ya'aseh kodim met'olim v'mitzv'sofele sholol l'shmo, sh'metoch sholol l'shmo, bol l'shmo.

Jewish children in an

entire year were called Alexander, then Alexander ceased to be a Greek name and ultimately was transformed to be a Jewish name.

Good morning, everyone.

We're continuing with the general principles of cooking on Shabbos and the distinction between a liquid or non-solid cooked substance, whether it is cooking or hot, rather, or was hot.

something that had been fully cooked versus something that was fully cooked but then cooled off.

Something that was fully cooked and then cooled off can have Vishal again in a Kli Rishon.

If the food, let's say the soup was fully cooked and it was put in the fridge overnight, if you were to put that soup back onto the fire or into a Kli Rishon, that is on the fire, that would be bishl achar.

Bishl, it would be the Torah prohibition of cooking.

One of the critical distinctions in the general principles of Bischel is when you can violate the prohibition of cooking on the same item.

not as it heats, but after it's completed its cooking and then cooled off.

And that brings us to the world of liquid foods, davar lach, like a soup or a chalant or something like that.

If it's fully cooked, we're talking about fully cooked, Last time, yesterday, we spoke about the process of getting two fully cooked.

But once it's fully cooked, even if it's not cooled off entirely, so you have a soup that's on the fire, you remove it from the fire, and it takes four hours for it to cool off, something like that.

So you're in the process of those four hours.

This morning, we're continuing with the general principles of Bishel B'Shabas, of cooking on Shabbos.

Last week, we started off the general principles by explaining that the threshold of cooking is, for a solid food, is a third or a half cook, depending on between Rashi and the Rambam.

But once you cross that threshold, you've accomplished cooking.

Nonetheless, even if you've already accomplished, if you violated the prohibition of cooking, and then let's say somebody takes that food off of the flame, and then you bring it back onto the flame, let's say it's an egg, and you realized, oh, no, I'm cooking this egg, and it takes, let's say, three minutes to cook an egg.

You've cooked it one minute, so you've violated the prohibition of cooking.

Somebody comes and grabs the pan and takes it off of the flame, and then somebody else comes along and says, well, I mean, it's already macha ben jussay, so it's cooked already.

One of the, uh, distinctions that we're going to make, God willing, uh, in our exploration of Hilchot Shabbos, uh, to distinguish Shabbos, uh, and, uh, and to, uh, uh, and to make it, uh, special, um, is that on Erev Shabbos, uh, we're going to, uh, we're gonna cease our Halakhic exploration of Shabbos and turn to, uh, Hashkafic, uh, exploration and understanding, uh, of, of what Shabbos is, uh, on a, um, on a, a spiritual plane, um, in addition to, uh, to on its, on its Halakhic plane.

Uh, and, uh, and as a, uh, as a jumping off point, uh, there is, uh, one of, one of the children's books that we have, I can't remember, uh, the-- I can't remember the name of the, uh, of the series, but in, in one of these books, it's one of the series, there are a whole bunch of them, uh, of, of these, uh, of these books in the series.

Uh, it's about Shabbos, and the girl's question that's kind of the refrain of each of the pages, oftentimes these children's book-- th-these children's books have, is what makes Shabbos special? Like, why is Sha- here we are, we're, we're, uh, we're making the house, uh, clean in a different way, we're wearing our clothes in a different way, we're preparing food that's different.

What is it that makes Shabbos special? Uh, and, uh, and then she gets to Friday night, and, uh, and, uh, and she's presented, uh, with answers.

And as I was reading this book, I was very curious, uh, uh, what the-- what exactly this book was going to answer to this, you know, k- [chuckles] rather esoteric, uh, question, what makes Shabbos special? Um, and, uh, and this wasn't the book's starting off point.

Uh, but i-it should be ours.

Everyone, we're ready to begin the applications, the principles of Bischel, of cooking.

So the prohibition of cooking with something that is liquid, even if it's not completely hot and it's only Yad Tzoletos Bo.

So first of all, once you cross the threshold of heating something to Yad Tzoletos Bo, which we said is approximately 120 degrees Fahrenheit, then you have violated the prohibition of cooking.

If you've placed, let's say, a pot of water on a fire that will cause the water to reach 120 degrees, you violate the melecha of cooking.

As soon as the water reaches that temperature based on the action, that you did.

Once the water is 120 degrees, then there's quite a ways that that water can go.

Good morning, everyone.

So now that we've discussed the different modes of transferring the heat from the heat source to the food, now let's present the different types of food in halacha categories, that is, and the different types of heat.

different types of food are liquid food that breaks down into three categories.

The first category is liquid food like soup, for example, that is not yet fully cooked.

The second category is liquid food that is fully cooked and is warm.

The third category is liquid food that has been cooked and it's now cooled off.

How could Rebbe Yochanan not know the answer?

I don't know.

But that is what the Gemara says.

Maybe he was Misufik.

Maybe it's a heta b'sha'asat chak.

We don't know.

How would we know what Chazal don't teach us? Obviously he knew.

living in Yisr, you're not allowed to leave.

This week, we read Parshas Noach, [clears throat] which mostly describes the story of the flood and the salvation of Noach, the restarting of, uh, of humanity with Noach and his family, and, uh, concludes with the Dor HaFlaga, the generation of dispersion, uh, after, um, after building the Tower of Bavel.

We're gonna look at each of those incidents, even though, um, three-quarters or more, uh, of the parshah is, is devoted to Noach and the generations that go from Noach to Abraham.

Um, we're gonna pick up on, on one specific element in the story of the flood and, uh, and, um, and, and then we'll discuss, uh, the, uh, the, the generation of, of the Tower of Bavel.

Um, one, one question that, uh, that has, um, somewhere in the, in the back of my head has always kind of fluttered around, and Rabbi Fierer, uh, brought the, the question to, to the forefront, um, is the, uh, is the sort of anticlimactic, um, elongated, uh, falling action of the flood.

Um, the flood has a, a pretty standard buildup of, uh, of the warning and the building of the ark and the animals coming and the rain beginning, and it's seven days of rain, and the waters are increasing, and all of that goes in a, in a kind of standard, uh, trajectory that you would expect in any sort of, uh, story with the rising action, uh, and rising waters.

Um, and, and then, uh, there is, uh, there's a, a bit of a, a, a falloff and, uh, [clears throat] and, uh, the, the water just, uh, just, uh, kind of, you know, remains, um, and the, and the ground dries up.

[Hebrew]

To protect yourself.

Good morning, everyone.

We're discussing the, uh, the essential, um, uh, components of cooking and the parameters of the transference of heat from the heat source, uh, into the food.

Uh, and, uh, and within the world of, uh, of kli rishon, of the, uh, the utensil that was on the fire, uh, one, uh, one more caveat, uh, within that, that if the, uh, if the, uh, the pot has cooled to below, uh, yad soledet spo, uh, below, uh, uh, whether that temperature is, uh, is a hundred and thirteen or a hundred and twenty degrees, uh, or, um, or if it's, uh, an even higher, um, uh, temperature.

Uh, but let's assume, uh, for our purposes that, uh, that the standard is somewhere between Rav Shlomo Zalman Auerbach at one thirteen and Rav Moshe Feinstein at one twenty.

Uh, so somewhere in that range is gonna be, uh, essentially what we consider yad soledet spo.

So if the pot has cooled below that temperature, then it's, uh, it's permissible, uh, regardless to, uh, to add, uh, an, an ingredient, uh, to, uh, to that pot at that point because, uh, it's, uh, it's below yad soledet spo.

Everyone, uh, so we're discussing Bishul beShabbos, cooking on Shabbos.

Uh, and, uh, and now that we've, uh, presented the core nature of the melacha, uh, which is to, to heat, uh, a substance, food in particular, but, uh, any substance to change its chemistry for the, for, uh, for use.

Uh, so now we, we need to look at the three components, uh, that are involved in cooking and the, uh, and the gedarim, the boundaries of each of those, uh, three items.

Uh, the three components are the, the heat source, the, uh, the, uh, the, the heat, uh, the, the application of the heat, and, uh, and the type of food that the heat is being applied to.

So we'll begin with the application of the heat, uh, following in the, uh, in the Seder of, uh, of the Shemirat Shabbat KeHilchasa, Rabbi Yehoshua Neuwirth, uh, Talmud of, uh, Rosh Yeshiva in Arabat, but he quotes from numerous sources, and we'll also see, uh, other sources as, as, uh, we go throughout, uh, our journey.

So there are different types of, uh, of keilim, applications, basically, utensils that transfer the heat to the food.

And we're beginning officially our new series in Hilchos Shabbos, uh, beginning with the melacha of Bishul, of cooking.

Uh, and, uh, included in cooking is, uh, cooking, roasting, insulating, and baking.

And the essential principle behind the melacha is anything that you prepare for eating by, uh, by the heat of a flame where you alter the, uh, the, the, uh, the structure, the nature of, of the food by heat in order to prepare it for cooking.

But it's actually even more general than that because it's not only food.

Uh, if you're, uh, if you were, uh, cooking something, uh, in order to, uh, to turn it into, uh, a dye like the, uh, like they did in the, in the Beis Hamikdash with the Zamanim, uh, or if you were drying something that you were making with heat, uh, you wanted to, a piece of pottery or something like that, you were drying it in a kiln, that would also be the melacha of Bishul.

So basically anything that for functional uses you're changing an item by virtue of heat, that constitutes the melacha of Bishul.

Morning, everyone.

Uh, we'll, uh, we'll conclude our initial introduction to the laws of Shabbos after yesterday presenting the, uh, relationship between Shabbos and the Beit HaMikdash, uh, both, uh, in, uh, in concept and, uh, with, uh, with textual inferences.

Uh, today, we'll, uh, we'll link the, the concept of melacha to the melacha, uh, of, uh, of building the, um, the Beit HaMikdash and the Mishkan.

Uh, specifically, uh, the, the prohibited labors, uh, the thirty-nine categories of, of prohibited activities on Shabbos.

The, the number thirty-nine is, is derived from, uh, from, uh, a tradition, um, not, uh...

It's, uh, it's an oral tradition.

Everyone, uh, continuing with our introduction to the laws of Shabbos.

Uh, the-- one of the themes, uh, that, uh, that's critical to, uh, to, uh, discuss in the, in the laws of, uh, of Shabbos and in the introduction to Shabbos itself is Shabbos' relationship to the, uh, to the Mikdash, to the Mishkan.

Uh, when, uh, when the, the laws of, uh, of the building the Mishkan are first presented right at the conclusion and at the beginning of Parashat Ki Tisa, uh, we're told, "However, you should keep the-- you should keep Shabbos." After the sin of the Golden Calf, before returning to the reconstruction of the, uh, of, of the mandate to build the, uh, the Mishkan, we first have that introduced with the laws of Shabbos, and based on this, uh, the, uh, the Halakha, um, is, as described in, in, uh, in the Midrashim and, uh, and another Ma'amarei Chazal, that building the Mishkan did not supersede, uh, Shabbos.

So they would build the Mishkan, but not on Shabbos.

That, uh... and same thing with the Beit HaMikdash.

And that's because Shabbos has a sanctity that supersedes the sanctity, uh, of the Mikdash.

Good morning, everyone.

Uh, in introducing the laws of Shabbos, uh, o- on, uh, one element, uh, that, uh, uh, that we, we ought to, uh, to recognize, uh, and, uh, and highlight, um, and, uh, we could perhaps even, uh, initiate with, uh, an exploration of these topics.

But it's the, uh, the positive, uh, obligation element of Shabbos that, uh, Shabbos does not only, uh, include a lo ta'ase of lo ta'ase melacha, uh, but it includes a positive obligation of tishbos, uh, to, uh, to rest.

The Minchas Chinuch, uh, explains that a, a practical ramification of this, uh, in the, um, in the times of the Mikdash would be that if someone, uh, inadvertently, uh, confused, uh, Friday for Shabbos or something of, of that sort, and so they didn't, uh, uh, they did melacha and didn't rest on Shabbos, they would not only be liable to bring a, a sin offering for violating the prohibitions of Shabbos of doing melacha, uh, but they would also bring a Korban Olah over not resting.

Resting in and of itself is an obligation on Shabbos of tishbos to rest.

Uh, and, uh, and in addition to that, there are two other biblical obligations of zachor, to remember, which is, uh, which we understand halakhically to be, uh, accomplished via kiddush and havdalah, to separate the day, to, to distinguish the day from, from other days, um, of, uh, of mekadesh hashabath, to, to follow in, in the, uh, in the model that Hashem sets for us in this week's parasha, in Bereshit, by, uh, resting on the seventh day.

Everyone, welcome to the new Zman of Three Minute Learnings after, uh, after davening, Torah for Your Commute.

Uh, we'll, uh, in, uh, in honor of the shul's Yovel year, this year we'll be learning Hilchos Shabbos in, uh, in several different formats.

This is one of them.

Uh, this week, God willing, we'll introduce, uh, Shabbos in, uh, uh, in, in brief.

Um, and uh, and then begin with the, with the halachas after Rosh Chodesh.

Uh, and every Erev Shabbos, uh, we'll, uh, we'll continue, uh, our introduction into the broader themes of, of Shabbos and, uh, a- and learn halacha, uh, over the course of the week.

Component of the introduction to, uh, to Hilchos Shabbos, uh, that we'll discuss is who's obligated, uh, in Shabbos, uh, as it's presented in the Asaras Hadibros.

Zachor et yom haShabbos l'kadsho.

Sheis shel shemim tevod v'yasui tzakon lachtacha.

Uvyom hashvihi shabas laHashem elokecha.

Lo ta'aseh melacha.

The core component of the prohibition, lo ta'aseh melacha, to not do productive labor.

Everyone, as tomorrow is Hoshanah Rabbah, a few, uh, words to, to get us into the, uh, the appropriate mindset.

Uh, the Gemara towards the end of Sukkah, uh, c- presents a machloket between Aba Shaul and the Chachamim.

Aba Shaul says that there is a biblical basis for the, uh, for the, uh, the mitzvah of Arabah, that it's a biblical mitzvah to take the aravos and march around the, uh, the Aron based on, uh, arvei nachal, that it's, uh, that it's put into the plural, uh, to have, to have, uh, uh, willows, uh, of the brook.

Willows plural refers to the ones that you take in your arba minim and the ones that you take for the mitzvah of Arabah.

Uh, the Chachamim say, "No, it's not, uh, that, that's not an indication of, uh, for the, uh, for the second, uh, mitzvah, uh, but rather it's a halacha l'Moshe miSinai." So this was one of the traditions that Hashem gave to Moshe Rabbeinu orally at Har Sinai and has been passed on, uh, since then, like having square tefillin, having black tefillin, et cetera.

Uh, so, uh, so it's, uh, either way, it's either, uh, from Hashem at Sinai orally or from Hashem at Sinai, uh, with this biblical reference to arvei nachal.

So we're discussing, um, vacations and trips on, uh, on Chol HaMoed.

We've already discussed that for the sake of work, uh, that's, uh, the classic example of holchi darachim, uh, those who are traveling, they're traveling for business.

Uh, that's, uh, uh, that's in the Rama explicitly, uh, that's in Tosfos explicitly, uh, that that's what the Gemara is referring to, and that's how Rav Moshe Feinstein and, uh, the, and, um, uh, and Rav Ovadia Yosef, um, pasken.

Uh, but the question is for, uh, for expanded purposes, for other purposes, does that Mishnah permitting, uh, per- exempting one from the sukkah when they are holchi darachim, does that, uh, include people who are traveling, uh, for, uh, for leisure, which is inherently, um, optional.

It's inherently a choice, and it's, uh, also a specific choice to, to do so at, at this specific time.

So there's some, uh, Achronim who, uh, who indicate that holchi darachim is not limited to traveling for business, and it might apply to other circumstances as well.

Everyone, uh, one of the questions that comes up every year, um, for, uh, on, on Sukkot is the permissibility, uh, to go on, uh, on trips into Ulum and, uh, and, uh, go to places, uh, for business or- or, uh, what have you, that don't give you the opportunity to sit in a, uh, sukkah to eat your meals.

So there's a, uh, there is a braisa quoted in the Gemara in Sukkah, uh, that says, uh, Tana Rabanan, that travelers, uh, are, are free from the obligation of sukkah during the day, but are bound by it, uh, by night, and people who are traveling at night are free from the obligation of sukkah at night, but are obligated during the day.

And travelers who are traveling by day and by night are exempt from sitting in the, in the sukkah, uh, both during the day and at night.

Rashi comments on dwelling in the sukkah that it's based on Teshuva Ein Taduru, uh, that a person travels from their home, and when they travel from their home, they're exempt from sukkah.

And so similarly, when a person travels, uh, they're exempt from, uh, from sukkah.

Uh, but all of the, of the Rishonim, uh, and, uh, and Ach- and Achronim who, uh, who deal with halakhic topics address this, uh, this issue essentially, and, uh, and, um, uh, question, uh, the parameters.

Yeah, I think many of us, if not all of us, uh, have, uh, uh, an issue with, uh, with, uh, fallen decorations, uh, or moved schach.

Uh, so we'll discuss the, uh, the muktzeh status, uh, and the ability to, uh, uh, to move tho- those, uh, Sukkah decorations.

Uh, in a standard situation, um, once the, uh, the Sukkah is set up, the Gemara in Sukkah explains, and this is the classic example of a category of muktzeh limitzvah, so meaning set aside for its mitzvah, which may even be a biblical level oblig- uh, prohibition of muktzeh to move that item from its, uh, its mitzvah status for the course of that Yom Tov.

Um, and, uh, there's a machloket in the Rishonim whether that only applies to schach or whether it even applies to the walls.

And there's even a rabbinic, uh, e- extension to, uh, to decorations as well.

The Gemara...

Good morning, everyone.

Uh, we've been discussing, uh, elements of, of sukkah that, uh, that people tend to, uh, to encounter, uh, in advance of, uh, of Yom Tov putting up their sukkahs, uh, and, uh, decis-- various decisions that, uh, to make, uh, in that process.

Uh, the, uh, one of the main, uh, major questions, uh, bizmanenu, uh, is the use of, uh, reed mats, uh, or bamboo mats for, uh, for schach.

Um, and, uh, and it goes back to, uh, to a Mishnah in Sukkah, in yud tes samech beis, uh, where there's a machloket between the Tanna Kamma and Rabbi Eliezer in regards to two different types of mats, large reed mats and small reed mats, uh, where they come down on the, on the same side, uh, but, uh, but both are, are listed in the Mishnah.

And based on that, the, uh, the Gemara, uh, discusses what the distinction is between, uh, the large mats and the small mats, uh, with the, uh, with Rishonim, uh, coming to, to conclusions on, on what that is with the, uh, uh, the, uh, the Ritvat saying that it's based on, uh, the individual usage.

That for small mats, everybody uses small mats for, uh, for reclining on, uh, but for large mats, uh, that's where there's a, a subjective distinction.