Rambam: Shabbos Chapter 3, 4, 5

0:00Good morning with the help of Hashem, we are learning today's three Procham Rambham. Rul Khayshab is Procham, Gimul, Dallid, and He, and we will be starting today with the third chapter which is all about doing what we call him Allah, a prior to Shabbiz, but that goes into Shabbiz. And that's going to lead us also into leaving food on the fire prior to Shabbiz, that's called Shahiyah, when will it and when will it not be permitted, and there are unique rules when it comes to food as we will see certain rabbinic gazetas, and that will also lead us into times that not only may we do Shahiyah to leave food on the fire prior to Shabbiz, even though it will be on the fire on Shabbiz, but times that we can actually take it off the fire and return it to the fire on Shabbiz proper as we will see. The third chapter has 22 Allah's, beginning with Halah Alif, and this is the general,

1:05Muta Allah, Haskhul Mullah, the head of Shabbiz, one is allowed to begin the performance of a forbidden labor of Shabbiz. Prior to Shabbiz, Afapish, in the Gmetis, may law be Shabbiz, even though it will be completed on its own accord on Shabbiz. Why? Because shulay nassar al-Laynu l-Lasaihism al-Hallam al-Atsamay shulayhim. The prohibition is to do that forbidden labor on Shabbiz. If our doing is prior to Shabbiz, generally as a rule, it's not forbidden. However, Abu al-Kishtayyasa hamalahim al-Atsamay shabiz, as long as our doing was prior, even though the malachet continues to be done on Shabbiz, Muta Allah al-Hallam is Mimasha Nassar al-Bishabiz. If we are allowed, it is permissible to have benefit from even from the part that was done on Shabbiz itself, Halah abayse for example, that place can mind, lagina, and of Shabbiz in Khashaykhah, a person is allowed to open an irrigation channel to a garden on Friday

2:09in other words. If he miss Mali's, if he let us call him, cool it even though the water will continuously go in the garden on Shabbiz proper. Another example, Marekh and Mugmetakas, I came to me, you are allowed to put burning incense under garments which was the norm of what they did after they laundered garments. But then they wanted it to have a good odor, right, place today you have bounds, what today they do then, they put some sort of incense under the haim is gamarim wa al-Hallam even though that incense continues to permeate the garment throughout Shabbiz. Another example, umani khun kilo agabah, a person is allowed to put some sort of self on the eye for medicinal purposes or if it is pulana sargabah makh or a bandage to a wound, even though that they are healing through Shabbiz, they can permit it. Another example, the shaytan de yaya is samarimim khashaykhah, a person is allowed to mix ink with herbs. Prior to Shabbiz, even though that this mixture continues to soak throughout Shabbiz.

3:13Another example, the nice thing is that you are allowed to put wool, you are allowed into a pot in order for it to die, even though it is dying throughout Shabbiz, vo'un shall pish dhan and defint and blocks of flax are allowed to be put inside an oven and that was done in order for it to be bleached, even though the haim ish dhan and wa al-Hallam khun kilo shabbiz, call it. Now don't forget, we are leading into the exception of food as we'll get in a moment which is also tannur oven related and that I'm going to have to explain later why here even though you're putting it into an oven, there is absolutely no problem. Also, poitsin mit soy desla khayla oifas aladagam em khashaykhah, you are allowed to spread snares and traps for all different types of creatures. Prior to Shabbiz, even though they will actually be trapped on Shabbiz, they haimed its soy dhan, wa al-Hallam kilo shabbiz kuli. Another example, the toyanin be kroyres besabad, ou beiguli ahagas em khashaykhah, you are allowed to load beams of an alifress, you are allowed to put the round stones of a

4:15gray press, and prior to Shabbiz, even though that through this pressure, ou maschkin zav engoharun khun kilo shabbiz kuli, liquids will therefore ooze out throughout Shabbiz, not a problem. Umad liken esane, we are allowed to kindle a fire, or a larger meduda be edev, even though that candle or that flame will burn throughout Shabbiz, govaldig. To atkan the rule, with the many many examples, certainly every case had a certain chiddish, but now and the bulk of this chapter will be dealing with food, because by food there is an exception, but the exception could be circumvented as we will see, halakhigum. Mani khun kadeid al-gabayah aisha person is allowed to put a pot on fire, or to put meat inside an oven, or directly on top of colds, even though we haim is spashtlin

5:16wo heuchum kola shabbiz, even though they will cook through al-shabbiz, and again like we mentioned, you can even have halakh from that which happened on Shabbiz, wo heuchun oysubus shabbiz, lo maschul, chalant, however, here's the however, the heichbedovers there, when it comes to food, there are things that are prohibited, and the prohibition stems from a rabbinic gzera, that what? gzera shema yachatabigahulam al-shabbiz, you might steer the colds al-shabbiz, ah, and we're going to use the words yachatabigahulam, just to be aware that in the times of Khazal, by today the whole system of having gas, and you have a range, and you can regulate the fire, and whatever temperature, whatever height of fire you leave, continuously burns the same, this is a novelty in the world, you would use colds, and don't forget that even when you put the right amount of colds, and you get the right height, or the power, or the flame of the fire, it won't stay that way

6:17forever, now what, people habitually, whenever they were walking through their little houses when they would walk through the kitchen area, they would always stir the colds to make sure that the fire doesn't go down, the fire doesn't go out, so everyone was in the habit, you're walking by the kitchen, you stir the colds, and that was the fear that you might steer the colds, now steering the colds, as we will see, is problematic on many levels, but let's begin reading inside, Kaysat al-Halochadallat for example, if you have a Tafshul, if you have food, Shaloi Bosh al-Kaltzorchai, that has not been cooked to the extent that it's ready to be served, that's the meaning of Kaltzorchai, we will be introduced to a concept of Michael Benderusai, according to the Ramba, Benderusai was abandoned, and he was always on the run, and he never prepared the food fully, according to the Ramba, when the food was half prepared, he would eat it, that's called Michael Benderusai, and for many areas in Allah, from that point on, it's already considered a cook, here what the Ramba is talking about, is food that was not cooked to the extent that it's ready to

7:19be served, or if you have ham and water, Shaloi B. Kaltzorchai that has not been boiled can be very hot, here's where we are afraid, as we'll see in a moment, then even though you are putting it on the fire, prior to Shabis, Shema Yaqatah, you might steer the calls, other, another category, a Tafshul, Shaloi Bosh al-Kaltzorchai, even a food that has been cooked to the point that it's ready to be served now, as it is, but Kaltzman, Shema It's Tamaik, who Yafaloi, as long as it cooks, and remains longer on the fire, it will taste better, the word Midstamaik literally means to shrivel up, because that's what happens when things are in fire very long, some of it's, let's say, moisture gets evaporated, it gets condensed, but some foods when it becomes condensed, when it becomes Midstamaik, it will taste better, in other words, you would want for it to continue to cook, the opposite of that is, is that there comes a point in the food, that the longer it stays on the

8:21fire, the worse it is, it gets dried out, Ligreusa, now, all of the three categories, not fully cooked, not fully heated up, I wasn't boiling it, Midstamaik Viyafaloi, and Mashinoi say al-Oeh Shabis, you may not leave it directly on the fire on Shabis, meaning, even though you put it on the fire prior to Shabis, Afapish, you know what I'm saying? Shema, gaseida, shema, yachate, bighachala, because you might stoke the coals, tear the coals, can they either lahashla be surely, because you want this process of it getting fully cooked, speedened up, so you want the coals to get more flamed up, or even if it was ready to be served as it is, if it gets better, so you want it, can they let some go because it's Yafaloi, and now that's the gaseida, and now that I'm going to tell us how to circumvent the gaseida, kosher in a kosher way, since the whole issue is shema-yachate, so therefore imgata for aish, if a person shoveled out the fire, if you shoveled out the fire, as we'll

9:23see in a moment, it will always be some pieces of coal that will remain, but the bulk was taken out, oishikisua, aishakina, bighachala, or if you covered the fire of the kira, now we're going to have to get used to kira, tanor, and kupa kira is a type of stovetop that the source of fire went in it, like by an oven, but the pots were put above it, and they were room to put two pots on the top of the skira, and that will be of significance as we'll learn in a moment, so if you covered the fire that's in the kira, either with ather, that is what we do today with the blech, that same concept, or you cover it with an adakam, you cover it with the thin chips made out of combed flax, oish, amamwagahalim, or if the coals are burning very low, and therefore they are like being covered with ash, these are all reminders to the person not to steer them, oish, aish, aishikobakash abingabavu, or to begin with, this kira, ranged up, was fueled up with straw or stubble,

10:27or be ghela-lai-behimadak, or with feces of a small animal, what's the common denominator of these three sources of fuel, sharae-e-engsham-ghe-holam-ba-yahra, is that now you do not have coals that are flaming, that are flaketing, that it's shayah for you to be machata, there's barely anything there, in our case, in these cases, yes, muttala-lah shay salam, not got forbid to put it on shabas, that's cooking on shabas, we're speaking about putting it prior to shabas, even though it's going to linger on the fire on shabas, sharae-e-he-seach, that's even the fact that you have such little amount of fuel left, that's because the person is content the way it is, he diverted his intention, and when out of frayed, shema-yahat-e-ba-e-aish, and he's going to steer the fire, and now a limit to this headed, halakh-e-e-ba-mad-waram-amurim, that you are allowed, because we're speaking about akiram, again it's a type of rain, there are two openings for pots on top, the pots are not put directly on the fire,

11:31key will be, this is that, to begin with, it isn't such a hot area where to place the food, shahe-lah-mua, that's the key over here, the heat is minimal, if there would be only one opening in the top, then that opening, all of the heat would go through one opening, that's going to be much hotter, certainly if you were to put it inside the range, that's really cold and oven, there is a lot of heat, and that will still be problematic as we'll see in a moment, Aval-tano, but if you're dealing with putting food inside an oven, Aval-pisha-gona-fah-e-ish, even though you shoveled out the fire, or you covered it with ash, Oishi-sicor to begin with the fuel was done with very unsubstantial sources, which get burnt out very quickly, so when the time shabas comes, there's barely anything left, even though that's the key, Oishi-sicor-bikash, I beg your pardon, in majame-toi-chau, you may not leave a patafood inside the oven, or even on top of it, filoi-same-chon-leonir-it, taf-shul-shul-e-ba-shul-kot-sorkh, if the food was not fully cooked, or even as we mentioned, even if it was fully cooked, but if it's a type of food,

12:35that means that we are filoi-why, what's the difference as that ambam? Hoil, we have licham-be-yoise since it's very hot inside the oven, you never divert your attention, and the choy-sushin, we still have a fear, shami-yachat-e-bizua-e-sham-e-tat-at-at-at-at-apreson-mustur, this little fire, afapish-yuk-e-ish-kash-ge-wa-wa-e-me-chus-nah-hadan, all of that makes sense if something there, but one of the cases we gave one of the hetenum is by shoveling out all of the coals, if he shoveled out, there's nothing to steer Allah-ghab, filama-asru-lashis-betanud-e-e-bino-shigaruf, so the answer is, because even when you shovel out the coals, the panesha-gwa-e-dif-e-na-gwa-e-dif-e-la-ru-e-ve-e-sh-rats-me, you only manage to do the majority of it, the after-legal-if-kalo-e-sh, it's impossible for you to say, that you shoveled everything out, that there isn't even a single spark, because you have licham, and therefore the person still might steer even that little bit, shami-yachat-e-ke-de-le-va-e-dhan-e-t-soy-t-soy-t-soy-ts-han-e-sh-or-e-is-batan-or-m. Now, so the hathane we have is by the kira, again, that's a range, source of fire is in it,

13:42but the pots are placed on top of it. Mitsachene, Atanur, is always awesome, which is just thing as a blech in Atanur, what's the in between the kupach? Kupach is a range that only has place for one pot, so it's harder than the kira, but it's cooler than Atanur. Allah Khazain, Hukupach, Hevloy, Raaf, Mehavala kira, but it's less than the Hevla Atanur, and therefore in between also some more leniency's, but not as much as we have by the kira, so what is that then by the kupach, let's think of him as Hukub-e-Gefas, Ibe Aitsim, if you had proper fuel, then we say it's like Atanur, meaning, or Makhmed, the Aimash-e-But-e-Khay, not only not inside of it, but not even on top of it, which is the normal place where you put pots, Abaya kupach, or Mammash leaning it near it, Tafshil, Shulabash-e-Kul-Sar-Khay, or even at the time of the off-ekloy, even though you shoveled out,

14:43or even though you covered it with Afer, which is what, again, the similar to the concept of the blech comes from this Kisaba Afer, but we are still lenient that if to begin with, you're only warmed up the kupach, Bekash-e-Bi-Gvava, then we say, I have a kira, Shuhusko Bekash-e-Bi-Gvava, and yes, umashin all of us, long as you place it prior to Shabbos, umotalis-mach-e-Kira, that I'm I'm saying even by Akira, biba-erev, Afer-e-Shain-e-Gruf-e-Katuma, wow, in other words, bakhlal putting something near by the kira is going to be allowed, even though you did not shoveled out, beautiful, what's the kira, what's the kupach, we've spoken out, a kira is a type of range that the opening on the top is so large, it's like a rectangular, with that you can put on top of the two parts, which is why it's not that hot, because the heat is really flowing out, and the kupach has a smaller top, mark him shifistas, kideda achas, which is why it's hot. Now, halochiches, what happens if you have a tafshol-chai, shulib-bashol-klal,

15:47if you have something that's bakhlal not cooked, bakhlalakook means, they don't even get to the level of Michael Bender-o-soy, or it got cooked at a point, that omitsa make, that if it's going to continue to shrivel, if it's going to continue to stand the fire, it's actually going to lose its good taste, veraloi. Here says the ramba muttala-shoi-sa-al-gabi-ho-esh, you can leave it directly on the fire, bain-bikira, vikupach, bain-betanur, no blech is needed, no other type, not nothing is needed, because no one will steer the coast, the khein-kul-tafshol, shib-bashol, but will-ib-bashol-klal-soy-chai, like we mentioned, it hit Michael Bender-o-soy, but it's not ready to be served, you will not serve it as it is, will-ib-bashol-klal-soy-chim is habigiri-afaloi, another hint, so now we got a problem, and we gave the various attedim that only worked by the kideda, much less by the kupach, not at all by the tanur. However, now based on halochiches, that if it's mameshwar, even it will be permitted even in a tanur, so here's your solution, if you throw inside this pot,

16:50one raw piece of meat, avert-chai-salman-ashmushes, so there's one part of it that's completely raw, nasa-hakul-kutafshol-chai, and by the way the logic here is, is that since it takes a long time for this piece of meat to get ready, you will not steer the coast, you only steer the coast when the thing is almost ready and you have to just regulate it, you have to perfect it, if something will be taking many hours, you're completely diverting your attention, you don't even think about it. nasa-hakul-kutafshol-chai, umut-chai-la-shoi-si-halo-e-ish, afa-peasually-god-a-ve-le-kisan, that's a gavaldi-ke-het-er, me-peas-yik-war-se-he-si-h-g-dat-ti-ni-me-nu, because you diverted your attention. Anyways, this won't, it won't be ready until many hours from now, and therefore the enabal-ah-tois-be-ge-chalum, we're not afraid that you're going to steer the coast, al-ah-genai. kultafsh-sh-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h. All of the foods that you may not leave on the fire by this rabbinic law, what happens if you left it? Here we go! Now we start. So here's Pasquins de Rambah. Guys, we are not learning Shulkhunori, we have many differences as how we do versus to what we're learning right now,

17:54but we are learning Rambah. Says de Rambah, I'm like this, Asulah, akhlai, ad-matsoi, shabis, and not only do you have to wait until matsoi, shabis, but you have to wait for a amount of time that it would take for you to make this. Had you started it after shabis, that's called the yantin, bighday, Shayei, asum, however, however, that's if you placed it purposefully, knowing that it's prohibited and that I'm saying that the im shakhachai, but if you forgot on it, if you left an on it the shayegh, here we defy say like this, if it's a tafshul, that already was Kamaykh al-Mandurusay, the issue was that it wasn't fully ready to be served, it wasn't surely basho kotsarchai, then it's only us at ad-matsoi, shabis, you don't have to wait bighday, Shayei, asum, but the im tafshul, shabis, basho kotsarchai, al-amam, it's time to quiaf alay, then you can even eat it on shabis proper, it's even less problematic, al-akhiyud, ko shumut al-ashay salgab yo-eish, now here we go, now we're going from shahiya to khazara, so one issue is putting it on the fire,

19:00putting it in the oven, prior to shabis, leaving it on it during shabis, now we're going to something that can be more problematic, something was left on there, something that was allowed to be left here, now you removed it, are you allowed to put it back, qesha-neut lunaise bishabis, asur lakhzid al-amakoyim ay, but we're not done yet, but the en-makhzid al-lam al-ah al-gab-e-kidah gurufa-e-muchusu, the our exceptions, where you are even allowed to put it back, number one, either this kidah was completely raked out or the source of fuel was covered with ash, today it's covered with the blood, ay bikidah wa kupa-ashruz, kumbe-kasha-guva-va, number one, number two, for who shula-e-nyeh, hakidah al-gab-a-kah, you did not place the pot down, we actually, that we passed can, that not only, you may not let go of it, avon-e-shineeh al-gab-e-akar-kah, en-makhzidah noise, even though wa fi-l-gab-a-kidah gurufa-e-muchus,

20:03also, the a-in-makhzidah-nyeh, al-gab-a-shruz, kumbe-kasha-guva-a-z-e-a-kidah, a-af-af-e-shigar-af-e-kidah, you may never return it inside an oven, never why, because hevlen-chambe-e-yoy-sen, because it's very hard on there as we explain above. Another rule for khul-sh-e-n-makhzidah-nyeh, all of any type of heat source upon which something was there and taken off on shabas, it may not be returned, you may not bring something near it on shabas, you can bring it near prior to shabas as we learned before, but not on shabas. Yavaldik, hal-okhe-yudah-leif, o-sala-hakan-is-ma-greif al-kadeh-bushab-e-s, person is not allowed to insert a ladle inside a pot to remove food while it is on the fire on shabas. You're not removing the pot, but you're putting a ladle in it, why are you not a lot of do-it, because you make his bum, because you're going to be steering it, when you put something in, you're going to be steering it and steering something on the fire is called middake-habish-ul-hu.

21:06It's the activities necessary for cooking and therefore it's as if you cook tanshabas. Another thing, umut al-ahats al-Mikid al-Likidah, a person is allowed to shift a pot from one range to the other, even if you're shifting it from ikidah, that was not so hot, to akidah, that's very al-Avaloi-Mikid al-Tmino, al-Mikid al-Likidah, but taking something off a stove and insulating it, which will be the topic of the next chapter, or something that was insulated to put it on a fire on shabas, even though it has a blech, as we'll learn again, these details of insulation will be the topic of the next chapter, that will never be permitted, al-Akhiyun base. Le-Yamala al-Dm-Qadidah, as-Sasiyois, vit-Tur-Maisin, a person should not fill a pot with peace, or with a certain type of being, a javiyush al-Mayem, or a jug with water, and placed him inside a tanner, ed of shabas, when it's dark to leave it in there, why shayal of al-Khayyur is in

22:07a hand, because these types of foods, aphapish al-Akidah, even though they're not ready to be served as they are, nevertheless, it's katafsh al-Shalib-Bash al-Khalsar-Khayyayin. In other words, it's not like the raw piece of meat that we say you are allowed, it's not that way. It doesn't take that long for these items to be ready, the panesha ainsir iqambish al-Harbi, and therefore your intent normally would be to eat it relatively in a short amount of time after you placed it on the fire, and whenever that's the case, there's always the fear, shamiyahatah, and therefore you're not allowed to leave it in the oven, and if you left it in the oven, asuran al-Matsuhay shabas, viyamtin, bihday shayal asu, when you did it, bemezid, as we just learned about, al-Akhiyyud-Ghimo al-Tranosh al-Asu al-Treykhir basam al-Bahiyyoyin. If you have an oven, and meat was placed in an oven before shabas, and it stayed there on shabas, so imbisar-gidihu, ve-khayyoytze, boy, mutteh, here we're going into a whole different type of pattern. If it's a meat from a kid, from a goat, and I certainly meat,

23:12from a bird, no, it's very delicate meat, meat that gets cooked very quick, here you are allowed to eat it. Why? Because what's the whole shashmidrabanan, shamiyahatah, shamiyahatah, bihghalem, in these cases, if you were to steer the cause, you schadeh habasar, the meat will get burned, because there only needs a little bit of fire, a little bit of heat. But if it's from a larger goat, not a child goat, but a larger goat, certainly if it's a meat of an ox, then it's also shamiyahatah, bihghalem, in lavashley. But if you have an oven here also, if the person, he sealed the mouth of the oven with something, that will remind him that you can't open it, then it's going to be permitted. Why? I shamiyahatah, bihghalem, because here, to open it, you're going to have to fully open, if it was smeared with tit, removing it will allow a lot of air to go into the oven, and these are types of foods that if a lot of air goes into the oven, it will get ruined.

24:14Because it was sealed with clay, you have to know how these openings were, so you're not able just have a little opening, you have to remove the clay, it's going to create a bigger opening, then he kind of said, oh, here we'll go in there, the Iskasha Abbasid, what happens is, is that the meat will get hardened, it's going to get ruined, and the it's done and how tannur also do. Oven will get cooled down, and the bite of the meat will be ruined, so if you have it in a location where yachatah will ruin it, you're not going to do it, halakhiyudahat, and that type of hater goes, we can apply it even more broadly, the khenkol doveshudah, if I said the soy soy, in goyzen, all of shamiyachat, and that's why, if you remember, one of the examples that I'm giving in the beginning, was putting uninsh al-Pishtan, strands of flax into one oven, right before shabis, I, tannur were very machmer, no, no, it's different, because there, the flax, if you're going to open it up, it's going to get ruined, all right, pay the gimmel of shabis al-akhiyudahat,

25:16as well. Noss and gidi shalim, what happens if you put an entire gidi, even though it's kid, so it's very delicate, so we said that yachatah will ruin it, but that's, that's only if it's a piece, if you put the whole gidi, then it becomes like psaar-eis, or like psaar-shar, and we're also la soy soy, because here shamiyachat, the big halim, but the hater will be to smear it with, with tit, which means you're not going to be able to open it up, and now let's go to another case on psaar, what did we do? We would roast dafke, a, the carbon psaar, umutlele shal shal kevnes apesach latanur imhash eichan, if it's necessary to begin the prep prior, because edaf psaar-eis, edaf shabis, you cannot cook an shabis, so you would put it edaf shabis, afapisha aino tach, why? Because since you're eating it in a group, one person will remind the other, not to be, not to be machat, a big halim, because when a jabura is that he's in a aim, they'll be careful, alaqat azayin,

26:19ain't silent basser, you may not, now we're going into another type of food prep, not the tanur kupach, or kira, now we're going into putting food directly over fire, what we will call a barbecue, or at least most barbecues, where there's no, you don't cover anything, you don't keep the heat, that's called silent basser, you may not roast meat, or roast an onion, or roast an egg, on top of the fire directly, and it's not in the oven, alaqadash it's in the medyoyin, until it's fully ready to be eaten prior to shabis, for even the shal alaqat kein alaqab o eis, acce it's laharme mutan, but if it remains on the fire, and it's going to be stomach via full oi, stomach, you are allowed to, because on the fire, there's no yafalay, but if you're going to stoke, steer the curls, you're going to get charred, shaharei, goof, shah al goofa eis, because here on the fire itself,

27:29you start if I'm mugmaru, and therefore the incense, not only will not be good, it's going to have this burnt scent, and it's going to smoke up the kelim, or give it a very bad odor, alaqiyuzaayin, holomad it, shikol bavarsha, ono isra minyansha, aina awsuna, mappne shunasava shabis, that's really the takeaway from the entire chapter. As long as my action happened before shabis, I lit the candle before shabis, I don't care if it continuously happens on shabis, I can derive benefit from that, which happens on shabis. The only reason why food is different is because gazera shamiya khatabigah holom, which is why you have so many exceptions. But on the other hand, the fika khayin, nice nansem med la yoi raam, elum kain hoisama akurama alama eis, because here we do say shamiya khatabigah holom, and wahu shia piyatuk batit, even if it's akurama alo eis, shami yogis, yogis means you might move it around, and that will also cause it

28:29to be doing an action of cooking, right me, dake habis shul on shabis, aloha yutres, another food item, and that is you have to know how they would bake breads, they would not bake breads the way we bake breads, at least we ash kanazem, but they would have the tanur, and they would smear, they would press the dough on the wall of the oven, and then when it was ready, they would remove it, because they would peel it off, says the raamam, ayy, nice tanes apas batanaraim khasheikh, you may not place it in the oven prior to shabis, wahu loi kharrara al gaba haggah holom, they would also have certain types of cakes or cookies that would be placed, mamish andakols, elah, kidei, shayyikrimu panel, shayy mi dubaka matanara baeesh, only if there is time, for at least the surface that's attached to the oven, or to the side of the cake that's facing the fire, to crust yakir before shabis,

29:31because then we are not afraid, shayyikhata, once it reached that level, but to even the shayyikrim, at shayyikrimu, if you place it early enough, so once I crust it, but it wasn't ready, you didn't remove it prior to shabis, now the din is mutter, you can eat it, because shayyikhata, because at that point of baking, if you're going to steer the kols, you have to noise them, but what happens if not some some shayyikhata, the khashkha, and it didn't yet karma panel, this level of the side of the cake, crusting did not yet happen, so here we say, in the maizet asola echelmehem al-Matsueh shabis, and as we learned before, and not only they have to wait until matsueh shabis, but the yamtan abghteshe yasu, but the aim of shayyikh, then mutter lirdais mi menu, you can, near this means to remove it, to peel it off, but not, not all of it, but only for that which is necessary for shabis, on shabis we have emits for to eat three meals, so muazzan shola shola shola shola shabis, number one and number two,

30:33just to make it clear, guys, that removing something from a oven, the visual says, it's not called them aloha, right, hachma vee nam aloha, and therefore the theoretical problem is what we call shwoos, as we learn so much together, middairaisa, it's mutter, the issue is middrabanan, when it comes to a shwoos, we have two atadameer, number one, for to udashabis, number two, with a shinoy, that would be a big rule, it's only a shwoos for to udashabis, and the shinoy will be mutter lahat gheelon, so first of all, now that's only if you didn't do it by maizid, if you did it by maizid you can't do it, but if you did it by shoy gheeg, then shureida aloha yirde bamaarde, don't use the type of instrument that's used to peel these types of breads off the walls of the oven, right, you know, it's mika shinoy, aloha use a knife, haeye it's a bar, and again, only masan sholash to udash, haloha yutas, now, we're going to learn God willing in the next chapter,

31:35I'm sorry, in two chapters from now, today's third chapter, when it comes to lighting the middrabanan, the light, nairashabis, nairashabis, that is going to be restrictions in the type of whip you can use, and there's going to be restrictions in the type of fuel you can use, there there's an issue of shemayata, as we'll get to, not the next, in the following chapter pedicate, so says the rambam, oyesa, oda, madura, mi koldavashi, all of the restrictions that we will learn in chapter five, yake, will only be about a candle, there if the fuel doesn't feed, so well, you might move it around, once it's a madura, there's no issues, ben al-gabakarke ben al-gabam in aida, umad like mi baid yoyim, as long as you did your action, that's the topic of this chapter, prior to shabis, even though it continuously burns throughout shabis, and you can have benefit from that which is burning on shabis, omashdam ishlaida, or if you want to warm yourself up to the fire, omashdam and connect the bishabis, you don't need to worry about shemayata, but

32:37you know what you do need, the tsarak shiyadla ke leifah madura ke leifah shem khabinid, for whatever you are using, for that large amount of fuel, for it, the rave of it, the catch fire, akhatae shalabus alaqaidema shabis, but fi'imlaid liqrubah, then aas alaqaidema shabis, same gizera, gizera shemayata baid, you might steer it, the yonidur, you're going to move around the aizim, ke de shatala hashala evis, which is aasur to do on shabis, fi'imid liqnaid sihidim, so again, it's not a week, a week is a lot more problematic, it's not the most problematic, but when it comes to a madura, right, it comes to a torch, it comes to a large sort that bechlaan, not a problem, what happens if it's one-eighths, so here we say it's alaqaidliq, both the rave, the majority of its thickness and end of its circumference, and that all has to happen before shabis. You can even just begin to light the fireplace in that room that chamber cold-base on moikat,

33:48and you don't need for the fire, as we said, yad liqrubah madura, you don't need yad liqrubah, and khaysh shem shemayata bechlaan, as we had also, when it comes to going into the paisach, because when we have a mother's reason, that's once a year when there's a chabura, here, come a khayhana marzaliz, alaqaqaaf alaqaaf, khaysh samadurush al-khana maish al-garin, fire, the source is made out of reeds or made out of seeds, they're very flammable, they're you don't even need outside the base, i'm going to start with khayhala liqrubah, alaqibah shemayata bechlaan, as we said before, mutilish tamish bar, whay, because since khaysh nislays boahen demehidah, right, it spreads quickly yakir, therefore venus al-akhlaq is you don't need to stir it, the fikah, ah, now we're going to limit the hater, if you bound the qadm or if the poor al-vegredin bech khaysh shem al-se putem in baskets, now they don't spread so quick, now they are like aids him, and therefore you need like we had an al-akhiyyutaz, but saraq shatala bechlaan leves melem, khayda mashab is it means rave, and if not, you may not do it, the final

34:51halakh of the chapter, halakh al-akhab base, medura shalzefes, oi shal gafris, oi shal revav, oi shalkida, oi shal kaash, oi shal gavavah, so you have a fire that's fueled with tar, with sulfur, with oily substances, with wax, with straw, with stubble, aing saraqlaha liqrubah khayda mashab is the same concept, because shaheish madleq is oisam bemeheira, and therefore there's no fear of shem al-yakhataan, yavaldikah. So at kan, we never said no, we were never afraid that you're going to add, so what we explained during this chapter, everyone knows he can't create a fire, you cannot add to the fire, you cannot diminish the fire, everyone knows that, what's the issue of shem al-yakhata, because since the type of cooking coals, today you leave the oven on, you leave the, you turn the

35:54range on, and the gas stays consistent, then you had coals, and people just got habituated, whoever walked by the kitchen area, they would take that metal piece and they would steer it, people were constantly doing it, see adding was not something that you constantly did, steering mamash, whenever you walked by it was like became a habit, that's why the biggest fear that people will do it by mistake. Now we're moving on, as we mentioned, the previous chapter was about shaheo, and about khazora, the general rule is, as long as I'm not doing it on shabas, I'm good, that's the build up, we're building up to things that you cannot do before shabas, you might do it on shabas, right, a tailor cannot walk around with his stuff, he might carry on shabas, generally I can do the malochha before shabas, even though the malochha nassas may allow, the exception was shema yehata, but now once we're speaking about food, we're going to have another entire chapter, only about food, doing something before shabas, but we're not speaking about putting it on fire, we're going to speak about a hat manna, which means insulation, and now here,

36:57there's something ironic, you would think insulation. Bakhlao, what's the issue? First of all, as we'll see, there are two types of materials that is used for insulation, one is a type of material that it's actually moissifhevel, there's another type of insulation, which is, this would be, right, you put something hot in these types of containers, it doesn't make it hotter, but it maintains the heat, and we'll see the one that maintains the heat is something in which you can place it out of shabas, not even on shabas, something that's moissifhevel may not be used even out of shabas, all of this will be made out of butter, this chapter has six halakhas, great review for those of us who learned the gammara, ptikrivi, beginning with aloha alif, says that I'm, first he begins with like we mentioned the two types of insulating materials, yeh, the bottom, there are certain materials that you're in, tomman, behemataf shalom, that of something that's hot, is insulated in it, not only will it retain the heat, but maschameen,

38:03umasifhevel bibi shule, it will rise the temperature, in other words, that material will contribute for this to become more cooked, mamish-like fire, what are examples of that gaffes? Let's say the residue, right, of grapes, it like it for men's, it's like bubbling, and zevel, manure, obviously you're making a good machitza for this reyach and the tam natotroch, but the substance has a power, umelach, salt, seed, lime, oil, sand, oil, zogin, umuchin, and assoven, grape skins, unprocessed wool, grass, when they are still damp, that's going to be important, wa filu mach mas atzman, even if they are damp because of their own natural dampness, as long as they are damp, they're masifhevel, and dwarim alakayim dwarim masifhevel, that's category number one, category number two is viyesh dwarim, sheim tam al behemataf shil, that if you were to insulate food in it, it's not going to add its heat,

39:07alama yishar bachameen musalavad, it will only retain, it will preserve the heat, the aim we see from the abyssal, alama yishar, it prevents it from cooling down, and here examples will be zogin grape skins, umuchin, unprocessed fabrics, and grasses that are dry, or any types of garments, or produce the hanfe yoyinah, what they would use, pigeon feathers, una euresa pishten carpenter sodas, una euresa pishten is flex, and una euresa pishten is carpenter sodas, oh shil lakhin, thinships, thinships from flax, the gizhe cemen, and shearings of wool, utwarim aloonakayim dwarisha enama isifhevel, now that we establish the two different types of materials, now what's learned midair isa midair aban, alohabis, min hadin hayah, means midair isa, really the rules should have been,

40:07that you should be allowed to be tame in the david, even shil moisifhevel, me boi joy, why is that, I can't, we learned in the previous chapter, I can do any malochha prior to shabis, even though it happens on shabis, what was the whole khashash, shameyachata, what's the yachata, what's the yachata, so you have wet grass, you're not going to make a fire burn, so really you can put, it should have been, the shada tafshul toman bishabis, because machin al-gabe ish bishabis, if not for the shameyachata, but even here there's a problem in david, alohabis, alohabis, alohabis, alohabis, alohabis, even though you're only putting it up before shabis, why, because listen to what happens, you know what happens here, the pot, you put it in there when it wasn't bubbling, if it's misifhevel, it can start bubbling, if it's start bubbling, it can ruin, you're going to want to cool it down, you're going to take an out of that insulation, but then you're going to put it back and then, now putting it in that on shabis is made that up on it, it's awesome, because it is shabis, it might get start bubbling, and we start

41:09with like a laisan al-gabe sikh, you're going to have to open it up for it to cool down, but then you're going to be yachata bishabis, now that's already prohibited, fresh taste, you can say this one thing on the left, we don't say the bayabler, let me take the big difference, not the big difference, the big difference is, it's good to say this out, it doesn't say it clearly, atmana doesn't mean putting something on a black, we're going to have this in this chapter, atmana means that the pot is 360 degrees surrounded by this heat, I'll give you a good example, krakpat, why isn't the krakpat atmana, the realism I click is to show you, I think there's a sashit, that's our choice is that if it's from all three sides, only not from one side, it's also called atmana, and if that would be the case, a krakpat is atmana, which would be us and always, and that's why some people, they take a piece of tin foil, they crumple it up, they throw it in the bottom, so at least some of the walls would be protruding above, we don't pascan that way, we pascan atmana means completely insulated, I think that's the difference,

42:10if something is completely insulated, you don't see what's happening, the only way to see what's happening is you have to uncover it, once you uncover it, it's as if you took it off, if you know the old way of making joland, where the towel over the part on the left, have you ever seen this before, that's a completed one, that's mama's a problem, that's awesome, it's awesome, well one another, I'll tell you why it might not be awesome, because the towel is not waste of heaven, towel is not waste, not awesome, we're speaking about waste of heaven, and that's going to be awesome, the feekach, multilahatman, the dovetha, moise of heaven, beinashmoshes, now ironically listen to this, listen to you, you are a lot of make up to one of the dovetha, beinashmoshes, because what's the whole khashash here, that it's going to be bubbling, here when you put something beinashmoshes, the rule is people take things off the fire prior to beinashmoshes a little bit, it won't be near bubbling, it's never going to get to bubbling, even these things that are moise of heaven, it's not like a

43:10fire, it's not like if it's a hundred, I don't know, the degree of bubbling is like two-twelve, it's not like if it's a hundred and thirty degrees, it's going to have quite the bring it back to two-twelve, it doesn't work that way, if it's two-ten, if it's two-nine, it's going to go to two-twelve, but beinashmoshes by then are already cooled down enough, the bubbles are completely rested, they keep in shunachu shun we noischen, so if you know it's never going to reach the level of bubbling, you could put it kheidim shabis, how amazing, beinashmoshes, wow, al-akhigim al-akhig minadin, huay al-itman ataf shun, the dov al-shayinam al-shabisatz, really, when it comes to the second type of insulating materials, the ones that only retain the ones that we are familiar with, the ones that we use nowadays, you should really be allowed to do even on shabis, because you're doing nothing, you're not cooking it, however, al-akhigim al-akhigim al-akhigim al-shabisatz, because you might make hathmana beremits, you understand? Remits is a mixture of ash and colds, you might put it in

44:13something that has some, it's so-it's social age, and now putting it in it, the act of putting it in it, you understand, this is quite a big of a hollum, not shamiyehata, when you put it in that, if there's a spark, you're going to make the spark flame up, lethikah al-akhigim al-akhigim al-akhigim al-akhigim al-shabis, afeel that would have a shame on myself, have all of them, so this cup, very important. I can, if the top is off, I have no problem, but for me to fill this up, and to cover it on shabis is also rumidra ban, halakhid al-akhigim al-akhigim al-akhigim al-shabis, which is what we said, let's call call this, Baynashmashes, mutter, lit mine, as dovar, kham, govaldeek, another note, this history of doing hattmanah, bedavar, sheaena, moisif, hevel is only unshabis, not on Baynashmashes. So now what did we learn? Sai, bedavar, shea, moisif, hevel, you could

45:13do because he's not cooking. Even though Baynashmashes is a time that suffix shabis, but the whole fear of what we're saying will not happen. And Sai, bedavar, sheaena, moisif, hevel, mutter, lit mine, as dovar, shabis, bedavar, sheaena, moisif, now one second. What happens if there's something cold, not hot water, putting it into the scalp, unshabis, have something cold, and I want to put a bedavar, sheaena, moisif, hevel, why would I want to do it? You know why? Because I'm living it, I'm living in a place where it's so freezing, the thing is room temperature, and it's getting colder, and I don't want to go even colder, that's no problem. Because it shall lay its time on the ocean, or the opposite, it's a hot, it's a hot, you're living in Miami, Nebach, and it's Gehenum hot, so in the morning at least it's only 90 degrees, so the water temperature is 90 degrees, if you're not going to put it into this, it's going to go up to the Death Valley where Kaven goes, it's going to go up to 130, that's not pleasant, you understand? That is also allowed. Now, hamin, shattamana, madavshabis, you made hattamana, which we said, bedavar, sheaena,

46:17is mutat, what happens if an is galobishabis, like a jazara, since you did it then mutat la jazaisan, shattayena moisif, and therefore, and therefore mutat la lahakhla vaakisebishabis, for example, if you began with a garment, that's one of the materials we said is not moisif, the other one was pigeon feathers, you can change it, umaneer can't for you, you can take off the can for you, and umaneer khaksos, because since it's bedavar, sheaena moisif, hevel, that you put before shabis, you can now change it on shabis, alokhe, peanutaf shalaya maimah hamam klayen ke aachem, what happens, let's go to another case, I had food in the Klayri shaym, and I moved it on shabis to another utensil, mutat la hattamana klayehah aachbishabis, bedavar, sheaena moisif, because it's already considered the dava of the shayn, shalaya asana lahatman bishabis, al-Adva of the shayn, shubak klayhe

47:18liishan, shane shabash al-bay, I will introduce you to my example, in other words, the fact that I took it out of the urn, it's already not on the klayri shayn, and I'm a saying, you can make atlana on shabis, bedavar, sheaena moisif hevel, and the final alokhe of the chapter manikhan mechham al-gaba mechham bishabis, we are a lot of place, one mechham, one on top of another metal pot on Shabbos. Obviously we're speaking about a scenario which is the norm that the top of the metal pot that's on the blech is not hard enough to bring the food up to the level of cooking or to bring liquid up to the level of Yatsui lettuce, but it's not hard enough. You're only going to give it warmth. You are allowed to do it on Shabbos. Whether it's a mech, a mech, a mech, a metal pot, guys, just an oil cloud. Whenever you learn chazala cadedo, I know people in modern Hebrew cadedo means a pot cadedo means my friends a earthenware pot. Let's go to remember that. O cadedo got a cadedo or a

48:18earthenware pot on top of a metal pot or a metal pot on top of a earthenware pot and you may seal either of these pots with dough and that's only because your intention of sealing it with dough is not to get even hotter, not to get heated more, but only to retain its heat. Hold on. Now comes the kasha. That's basically what you asked. If I'm covering a pot, you're kidding, you had a pot that was open. There was no cover. So you're telling me I can cover it. I'm putting a pot on top of it, but if that covers it, why isn't that considered an act of atmana? The pot is a lady shang. So that's where the ramam is going to write. Atmana doesn't mean to cover an open pot. Atmana means to cover it from all 360. Insolent to all thing. So they also, Allah atman beshabas. Atmana means to 360 surround it. Avalah ni'ach kleikham al-gaba kleikham, even though one part of the pot

49:19was open, the top. You're covering it. So what? That's not called atmana at all. And why are you doing it? Not for the cook better. The kawana is cadedo shiyo. I'm them al-hamimousam. That's what I'm doing. Aval, hold on. Aimanichan keili, she yehj bodhavar tsainan, al-gaba keili, kham beshabas. If, guys, if it can reach Yatsuh ledus, just add these words. We'll get to that later. Sharii moilach boi khaym beshabas. If you can reach what? Yatsuh ledus boi. Now, that whole question right, bishulah. Habishul, whether it's a dover, whether it's something dry, whether it's something wise, we're going to get there. That ramam just, that ramam, that ramam doesn't want to get in. That ramam is saying, that ramam is not saying here, you hear, that it's never allowed. He wants to make it clear. He just wants to clarify what Hatmanah means. Don't think that covering a path means you are matmanid. Hatmanah means fully surrounding it. Okay, this was, now the aimanichan me beerev, then mutten. Also, putting something on top of a klecham. I, like you said, if I'm putting it

50:23out of a klecham, that's constantly going to be adding it. I know that. The problem is Hatmanah, the dover, shomis of heaven. Not put, like if not, how can you leave anything on the fire? That's what you were saying. The anika, the dover, hamois, beautiful. And we're going to learn out today's final chapter, which is the fifth chapter. And the govada can say that of the ramam. So we are entering shabas. So we are ready and clarified what we may do prior to shabas. We're speaking about doing forbidden labor, even though he gave an example, that you open up an irrigation canal before on Friday, which means that water will continuously flow into your orchard. Your orchard needs that water. It's mamash muttala khatgila. Ayat's being ordered on shabas. Doesn't matter. The issura malachah is on shabas. And now we're getting closer. Now we're going to go on to nadeh shabas. So nadeh, you see the say that of this man. Nadeh shabas isn't just doing a malachah prior to shabas. The whole kavana of lighting a nadeh shabas is four shabas. That will

51:28be really the final thing that we do theoretically prior to the entrance of shabas. That will be the chapter. Now we're going to learn a lot about nadeh shabas. This is the second chapter of masekh the shabas. Like we mentioned, even though the ramam spoke about a madura by a madura, it's so big. We don't care about the fuel. We don't care about the wood. Let's go to a candle. My candle, there's the wick. And then there's the fuel. Here we're going to learn about the restrictions. Here is a general issue that if the fire is not hopping well, either mitsadeh keili or mitsadeh oir. Shema yate. You might tilt it to make it burn better. And then we're going to learn also at the end of the chapter of the six soundings of the trumpets or of the shefar. That was come in place and the times of khazal made in order to notify the larger community. Shabas is entering. We're going to learn exactly which one was blown and what it meant leading all the way up to the last one, which means hidden shabas is in the world. Perikhamish, he has 21 halakhas beginning with alaqa ala.

52:31Says the ramam like this. Had lakas nadeb shabas. I know it sounds had lakas nadeb shabas. It means lighting candles before shabas. The mitsa midir abbanan of lighting nadeb shabas. The ramam writes, it's not rishos, koidam ko. Meaning, it's a nice thing to do. You know, as we'll see in a moment, the ramam is going to put nadeb shabas included in oinik shabas. When it comes to oinik shabas, sometimes oinik shabas, let's go to one oinik shabas, which is to have basser. It's not a mechhi of midir aisa. If you have chicken, you know what, if you want to have basser, I'll tell you more. There's cheaper basser and there's better basser. If you get the better basser, you're doing a mitsa. You're doing a mitsa. But it's called rishos, meaning that there isn't a specific thing that you have to do this. Not so by nadeb shabas. You're muhoyef to do it. And so really, there's a couple of categories. There's something called rishos. Then there's something else. I'll give you an example. There's something called the tilus yadayim. The tilus yadayim, when

53:32you don't have to eat. The tilus yadayim is not rishos, but it's also not a pure khayva. Because if I will not eat a meal of bread, I want to have to do the tilus yadayim. Shkita, if I want to eat meat, I have to shakht. Generally, I don't have to eat meat. I'm not muhoyef to shakht. I'm not saying it's not even that. It's namashachh. It's namashh anabligation. Ain't there a shus that imraatsamadlik, imraatsamadlik? Furthermore, there's something called the mitsa. A mitsa means, like I said, if you want to eat bread, you have a mitsa to do the tilus yadayim. But no one can say that you're muhoyef to do the tilus yadayim. Just eat it. No, we're not talking about anshabas. We're talking about general. No, there's certain things. I'm not allowed to eat bread without washing my hands, but you can't tell me that there is a hiyu of the tilus yadayim. It's called mitsvah. Another example is eduwe khatsatus. If I don't carry, I don't eat on eduwe. I don't have to carry from

54:33my house until the common yard. Now, by the way, if you make an eduwe, you're adding an oinikshabas. That's why we're asking that there's an obligation on a community to make an eduwe. And that's the way some people think it's only eduwe khatsatus. We know from the khatsamswefe that it means a sidi eduwe. There's a hiyuwe because it adds to the oinikshabas. But are you muhoyef to get not muhoyef? Because you can live without it. So it's like a mitsvah, but it's not a hiyuwe. And the tilus yadayim lahilah, naidah shabas does not fall in that category. It's more obligatory. It's mameshah khayvah, an hum is the khayvah, the akhad anoshim, the akhad noshim, khayyavin. But listen to the words. It's like a gavra or a khatsam. I'm obligated to see to it that in my home, there's an eduwe shabas. So atke de kaach, wa fiilu eiluay maa yoi khal, even if a person gavf abid doesn't have money to buy food, shoyla psaachim. When I come to food, you know what we say?

55:38A say shabat khayahu, they say this when I get to food, and all you'd say to a chlabri is. Clear. But when I come to an edu shabas, no, no, no, you have to dornak, snor, velakayah shemin, wa madlakah saner. Shaze bechlal oinak, shabas. And now, for them were, the khayev luvarah khaydem hadlaka, and what's tanosah khabda brachas, as derama mormachat, wa shem, alakayem, alakayem, alakayem, shayke de shanu, be medsweisa, vitsi, vanu, to listen to the khakhamim, who commanded us, la hadlikner, shal, shabas. You know what our minig is? We add the word khayde sh. And if you remember, in Hul khas brachas, when derama mormachat, quor de khazal, dat'kul, hamshanam, min badbaya, shotabah kham wa brachas ena elotayem, we're very careful. We add the word khayde sh. But you know what? We only add the word khayde sh, if that's the end of the bracha, because you're not adding the word inside the bracha. When don't we add the word khayde sh? I have to remember,

56:41whenever you make two brachas, you make two brachas, shabas, pishol yema zikaran, we don't say shabas khayde shema zikaran, because there the word khayde sh will be in the middle of the bracha. Qedera ah, ah, ha, or would shayke yama, I can't hear you? Okay. We say shayke yama we add, shababah kul, hamshanam, or min yama alakayem. We, in other words, whenever in the bracha there are words that are said after shabas, even we who normally add the word khayde sh don't add it, because in the beginning the khaytan then it say the word khayde sh. And ah, ah, ah, ah, ah baqal, how can you say it sivanu? It's not me doiraisa, it's one of the seven of rabbinik laws. One of the seven of rabbinik laws, na besimcha. Dance, rejoice, not netilles yodayem, aerovin, all the aerovin. The besimcha, the basis brachas, brachas prior, shina shabas, shabas is midirabbana, shabas means naira shabas. Then mi gila, khayneke

57:43halon. Okay, na yayke, naira kshamah wara khayl al waru shoo khayme me doiraisaif re mi kost a khaytanam, kemande rasta listen to that wost a khaytanam say. Another thing stamblohoy that even though that it's definitely important to light candles, but the basic obligation is fulfilled by adding light electricity, unlike khayneke, where you may not even be deeved be yodsa with electricity, by naira shabas you are yodsa with electricity. So for example of a person who is in a hospital, so now they have these beautiful electric look alike candles, not only do they light it, you make a bracha antle khaytchilah. Another thing, again I'm speaking theoretically, if a person misses a shabas with lighting candles, theoretically there's a knass that makes people very uncomfortable, that oil on void, you have to add a candle every week. Some people don't care, some people feel very ashamed. So they look for a way out and I understand it. One of the biggest ways out is that if the

58:44dining room lights were on, even though they forgot, they slept through whatever it was, you can't say that they didn't light shabas candles, they lit shabas candles, they did not light shabas. Behind what? No, why don't we do it? I'll pick a baller, you supposed to light a candle. No, no, no, don't do it. How can we rely on it? That's a question. Fakert, because the khayman wanted us to eat in the light, in a shabas. So you're eating in the light. And another detail, it's not just about the dining room. All the areas in your home, where you don't plan to sleep, like being that the mitzvah is both a men and a woman, even though the ikid is on the woman, because she's the khayris abayis, but men want to participate in the mitzvah. Al-Pihalachah, one of the ways is that before shabas sit to it, not the naidoy shabas, that the other lights in the house that you want for it to be on, are on before shabas. That's part of our naidoy shabas. And even in the bathroom, our naidoy shabas, wherever you want light to be, we're not

59:46going to open up light on shabas. We hold it so down in Isah. The fact that you saw to it, that's part of the naidoy shabas. Yeah, al-Halachah base. Now, O mutterly, shabas may there shall shabas. And this goes back to the third chapter that I was just learning today. I, I, you could not kindle on shabas, 100%, but there's a rule that anything that I did, my part was before shabas. I don't care if it happened on shabas. But here again, there's a, a, a restriction, not as much as by cooking, but shemayata. Oh, for who? Shalom, yeah, hey, how do I have to answer you now? If you're using the candle for something that you don't mommage have to look like reading. And even by reading, we'll see sometimes that's allowed. If you just want to find the general, like, where am I starting from? But once you start looking in terashi, you see this or in totesvis, in your age, my age, you have to look good. You need a little bit more light. It makes a big difference. Then you might tilt. And when you tilt it, you either will be adding or you'll be, you'll be,

1:00:48you'll be, you'll even, no matter what. Ah, will do. That's remember these words. So pay the dollar. Pay the gimmel was shemayata. Pay the K is shemayata. Shemayata. We speak about a person who is getting off the path. Shemayata. They take off the white shirt and they put on a shemayata. That's it. You're, you're, you're tilting off. Ha? Halloch e gimmel. Ha madly. Sadech lahadig me badoyim. Meaning before shkia. The nausea mit su voice al dovese yoi sil min hoa noshim. Why? The fish aim mit suyis bebatim. The hay no asuk is be malach is a maiz. The afa pk in a man has to be involved. How was he involved? That tell her what to do. Sadech lahadig ziran. Believe doik oisim. And to inspect the loyman lohen ulaan shibase. And if shabu shrecha, Adlik was an heir. After not

1:01:51to read it. Honey. When I said to reminder, we got to light the candles. Light the candles. And that's the worst thing in the world. So what's the taken shabu's because is the end of the world? Mamsh buruchnis. Yeah, but it's two words before it. Is satan, Iraftan, Adlik was an heir. Is asked for first two questions. Is satan, Iraftan and then Adlik was an heir. Even, even is satan. It's about the tone. You have to not have to hear it. Now shabu shrecha nik nasa shabu. And nik nas, if it's been shmoshis, aim Adlik. Because that's a doubt. Whether that period is shabu sornat. And when it comes to an isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir isu d'oir. And when it comes to a shwus, the mashyol of let's say Amir al-akum. Amir al-akum is a lot to be done. And ben-ashmoshis. Even we, da alterebe, has the most humordic reason behind Amir al-akum.

1:02:52That it's also shlichus, la akum, la humrash. The worst. Muta ben-ashmoshis. But not over here. Now it's easy to do it nice. Now you have to define what's key or what's the stars, stargazing, galachadallat, bishatrishkanchama, from when the sun set, until when you can see three kerchavanbenenim, huanikra, huasmananikrabenashmoshes bechal makoin, they didn't have smog, that it's not even shayah in a city, even if you know what type of star you're looking for, you're not seeing no stars anywhere. And that's also called Suffolkmaniyyem seven men alive. And therefore of Adam and Bailachmanikomak, ulefikach, aimad liikin boy, and that I'm a great way of understanding menashmoshes. If someone does a malachem, beshojgig, Friday night menashmoshes, do they bring a carbon khatos, no, because there's a very big cloud by khatos, by carbon oil on, there's a Suffolk, whether I'm khayev, then you can make a stipulation, if I'm khayev, if I'm

1:03:53khayev, it's anodava. I know that the bird khatos is the big exception, and thank God for that that resolves so much, that you can bring a bird, a bird khatos, misophic, even though the kanam cannot be to eat, but at least you did the carbon just in case, but that's the exception by your bird, by your animal khatos for normal sin, right, if the people, if the amchus sins, they bring a female goat, a seido, that cannot be brought misophic. Now listen to this, what happens if this khayev, he did a malachem this Friday, benashmoshes, and at the end of Shabbos, benashmoshes going into Sunday, they have to bring a khatos why, mi malachach, if benashmoshes is a part of the yoyin, so what you did Friday was not a problem, but you did at the end of Shabbos was a problem, if benashmoshes is lila, then what you did Friday is a problem, that's a big now, if benashmoshes is a in, there's three ways of looking at benashmoshes, sufic yoyin, sufic lila, which is what taramam

1:04:55says, it's either this or that, or it might be a sman by itself, taramam doesn't hold of that at all, it's either yoyin or lila, so talk if you did a malachem, both a bed of shabbos and beamats is shabbos, you'll be khaif khatos, this is great, because mi malachem ignore the third option, it could be, taramam doesn't hold that way, because if it's a sman by a flany atsamoi, then labdafka, then you would never bring a khatos, because then there would be a sufic, if that's man is a sin by malachem, mootem by malachem, benashmoshes mean sufic yoyin, sufic lila, it's between, it's a sufic game, so sufic lila, if you did it both Friday and at the end of shabbos, mi malachem, you hit shabbos, now what about these stars? So these stars, this is how the halakh it goes, laigid doilam aniram yoyin, for laigid tanam shayna wa lila, ala bain anim, now you know, no one knows, that's really, no one knows how to look at these stars, umishirosh, laigid havme ala bain anim ariz alaila vadain, because of our inability of knowing what chazal meant with these three stars, that's

1:05:59why you have all these opinions when it comes tonight, vadke de kakh, you have the 72 minutes. Okay, wait, halakh ey, psila, now let's go, psila, let's give it to wicks, wicks that you are using for shabbos, elimited, aino isino isino isino, shaha oil mis, mis sakh sakh as boy, only in a substance that causes the light to flicker, right, like, you can't, you can't use it with the substance that causes the light to flicker, flicker means, you're going to be nervous, it's not flowing steady, semer wul, sayar goat's ear, meshi silk, that semer haeres cedar fiber, piston uncarded flax, shalaynupatz, the sif shal decal and palm, best, omini ho ey, tsor aach ey mychayyay tsumahem, what must you use, elimidabash on it list behem, something that burns steadily, flickering is bad, burning steadily is good,

1:07:01amazing when they make these fake electric lights, so they make them flicker, so there's something about the flickering, but we don't want it, you're going now, what is good, piste on the futsa, cardid flax, obig de shesh, reminence of linen clothing, fit semer gefinis cotton, the chayyay tsumahem, another detail, fa madli tsor aach ey adliq beroye tsumahem, it has to catch on fire yakir on the majority of the portion of the wick that is emerging from the lamp, all of that is prior to bay nasmash, we're actually saying better, prior to shkia, we actually we light it, many minutes, people say 18 minutes, it's really a bit more because the stoys, we add it, 18 minutes, we'll let people say the word 18 minutes, aloha wa, akhoi deikh, dov shamad liqin ba yal gabe dov shamad liqin

1:08:18they would rind it, they would, they round the wick, around the nut shell, just them in all the ways, you don't want for the wick, today we have candles, it's a whole different thing, hane ke many people, I still remember with the wicks, taqat sawari, the wick falls in there, that prevents it from happening, that's okay, aloha zayn, nice nin gager shomelach you are a lot of place, a grain of salt, or a grissel, pull, or a bean, on top of the nade with shabis, shia doilik bale shabis, or in order for it to burn better, holab silusha, a mad liqin ba yal shabis, you are a lot of make a madura like we mentioned, because a madura, there's no fear of flickering, since there's so much fire, yes, thank you, and when you can make a madura, bay nal gabe madura, bay nal gabe karka, because for the way, aloha zaysum silusha, nin erbom vaad, because shemayyatem, now let's move from the wick to the oil, the next topic, right, haloha ke khes, shemen, shemad liqin ba yal

1:09:24shabis, the key is, here the issue was not flickering versus steady, but it's sorich, shayi and nimshach aach rap silah, it's a type of oil that will be drawn after the wick, abul shmanum shayinum shacham aach rap silah, for zefis, shayva, shemen, kik, alia, and ghalav, a mad liqin ba yal, why, why, they play my a mad liqin rap silah shayinum shayinum shmanum shayinum shacham aap silah, same thing, gzaydah shemayyat oir anir aafl, it's going to start getting dark, but the fuel is not going in properly, and viato isa bishashi ishtam ishto ailah, that will be during shabis, aloha ke nai, and here again, certain aloha's people won't do, when i'm reading something, when i'm using something, my mind is on what i'm looking at, since i'm so habituated then, people who are always manipulating these natives, it's like steering the coals, you might, there's a higher level of shaygig but not to do it, aloha ke tess, what about ghalav, shayi tihay, if you have fat that was

1:10:28already melted down, or the kirveid doggam shayinim aichel, and that you're adding some substance that's good, you're making a mixture, nice nalatacham shayman ko shaw mad liq, abul shmanum shayman liqamah hain, oils, even though you mix shayman, that is good, lo yad liq, in other words, when it comes to ghalav, when it comes to kirveid doggam, just the way the nature is, adding a little bit of oil, yad kye changes that substance, all of it will be nim shakh, if you have shum mad nim shayinim nim shakhim, adding some other shayman won't be affected, aloha ke yuh, aim ad liq in the itron, pine sap may not be used for another whole reason, because it has a bad smell, and therefore what the whole thing is for ayinak shabas, what's your ayinak shabas, shami ayinak shabas, you're going to run out of the house, and the kheiva, all of the lisha of the ayinan there, another issue is seri balsam oil, that's a problem, why because it smells very good, so what, tell you so what, you might take some of the oil out of the cup, for you to put it on your body, taking oil out of the

1:11:29cup is called maqabem, a sign of the issue of putting something on your body for odors, that's also problematic, but here we're speaking about kibui, shami yikach manwa minan there, for oil, another issue with seri, is that it's off, off means it's extremely flammable, extremely foul, it's posh it's called hamirah, sa'kan temisura, and that's the reason why you can't use naft lovin, whatever that is, white neft, even during the week, because it's very off, it's very flammable, the yavila de sa'kanah, halohi yudhalah, muth allah adlik lahat khilabashar shamaneim, like waat, radish oyo, ques majwas, sesimi oyo, turn up oyo, hoha yoi sabahem, it's flammable, it's flammable, it's credit in the air, ah, yakirah saying flammable means that it flies, it's going to burn you, good, good, and aina asad ala'ilu shamanu qahman bilvad, don't add to what qahman didn't speak about, halohi yudbas, la yitain, odam, keili, minuqov, moly, shaman al-pihaneir, what people used

1:12:32to do then, is that they would have a yutensil that had a little hole underneath it, I wanted for my fire to burn very, very long, the keili in which I put the wick yakirah would only last for three hours, what would be the solution, to put another keili above it, in which there is oil, the oil is dripping out slowly so it doesn't overwhelm the bottom keili, and you double the length of the shaman, you're not allowed to do that, this shilshah yuhay minatif, even though you placed it before shabis, the loyam al-ikard have a shamanity to know what satanet another solution was, they would have a plate, they would put it near it, and what they do is they would put a wick that would go from one to the other, so the oil would be siphoned into the other one, you also may not do it, why not, you're doing it before shabis, they do shaman yikard minashaman shaman shaman kli, and what, first of all, you designated it for fuel, so it smooks, and that's also called machaba, no, no, no, machaba, because it's not on the keili, it's only because of mooks, so, now

1:13:37why am I not worried that keirah bechlaw that I'm going to take the oil that's in the lamp itself, oil in the lamp itself, it's just, you know, it becomes a little bit mousdick, but if it's in another keili, it's still perfectly clean, shanet leh nam is minat, and what's the problem, for us early honeys bechabis minasham shul-ik boy, a few look off satanet, a few are not the minanet, not because of machaba, because anything that was designated to be burned, why that smooks, they even let up shaman, it was designated for fuel, mooksemaach maseesur, cannot be used on shabis, imkhibera keili, sheesh baya shamanah elanet basit bachhaz gaysubah, but if you connect it is to keilem, that will cause a person to remember that it's also, if it looks like one keili, everyone knows you can't remove oil from the keili, so the solution is to actually connect it, beautiful Allah, ay nice and clean, takhazanet, le kabobai shaman bishabis, if you are afraid that

1:14:38some of the oil would drip out of the net, guys i kid, before shabis i can put another plate underneath it, it shouldn't soil my surroundings, but on shabis i can't place it, we just said the oil is mooksema, why can't i put a plate on shabis, because the plate, prior to it having in it mooksema can be used, if oil indeed will drip in it, then it will become a busses la dovetha also, it will also be mooksema, so i was mevatul keili mehechanei, on shabis, shamanah lekei mehechanei, but if i put it in my body i'm mooter, now what about if my fear is not that oil will drip over but i'm afraid that the sparks will be, catch will be burning down my house, i am allowed to put a keili takhazanet on shabis, if the kevan is only for it to collect the sparks, because since sparks don't have a mammish, then i'm not going to be my vato keili mehechanei, the plate, the utensil won't become a busses la dovetha also, but if i lay bitli me meh meh meh meh meh meh meh mehmechanei, however

1:15:40is that similar to that? you're putting it in a sink if you're afraid something's going to happen let's go, you can do a shit which is allowed now, you're not a lot of put water in the utensil underneath it, even though you put water from out of shabas. Wow, the planation, the cut of kibbianat soy soy because if I put water, I'm bringing about the nitsuts to be extinguished quicker, but hold on, why can I not do it before shabas? I'm a lot to do anything before shabas because if I will be allowed to do it before shabas, it's so far from them aloha, people will erroneously think they can do it on shabas and on shabas, a plate you can put, water you can't. Let's go buy it aloha, you dollar. Aim, poil in l'oeil aner, checking garments for lice, a typical mimic. You cannot do that. The lake coiden or reed will see details, like reading reading l'oeil aner, even if the oed aner is two stories up, even if there are

1:16:44ten houses one on top of the other and the natives that shan the lear is on top of the tent, l'oeil can have a laypa la l'oeil abatachleno because if I'll be allowed then, I'll be allowed when it's close and ultimately shamika viyat, but that's all because you're by yourself, but if there are two people reading, being an echa, muta, liqueur is lothne aner, because shakolach me masker is chave reyem shakhach, mamesh like we had, penech habura zirizin, khanam zirizin, but that's only if the two people are learning the same thing, but if the two people are learning to differing on him, when you learn to aid on my friends, you have to be so in there that you don't know what's going on, you don't know what's happening around you, which is beautiful, but it's not going to help over here, shakolach meyem tora bine aneri alochet zwa of other details, hati noi kai, children are allowed a read, lithnei raabal na aner, because de rebe, oh de rebe, not de rebe, rebe, not rabe no, rebe, a school rebe, he's looking to catch you, making a mistake for stays, he's going to guard you, aval, but the teacher cannot read in front of them because he's not afraid of them.

1:17:48The Yehish slave leader has been saved though, out of the chilly, alive in the desert. So not that I am giving about a practical example. Practically a example of a like this, that Ha done baugh, one baugh. He has to find the place from where they have to start reading. We said the kids can read, that Ha done baugh cannot read. If all he's doing is finding the beginning, we're the beginning from that's not so looking where we're afraid he's going to move it. So he can find the general place and give it to them and they can read it. Onshabas? Onshabas, not onshabas. Friday night. No, yeah, Friday night? Avadeh. What do we do around the Shabas table? They celebrate on meetings. Yeah, yeah. What do you know? You are Americans, Americaners. Everything is nice and pleasant. You're learning Saturday night. You're only reviewing onshabas. You can't learn something. No, onshabas.

1:18:48But to go and then to learn. To review. And then the tata is going to faher. And then the zaid is going to faher. Allah khateza'in. Kaleh madoy mumsalozeh. Let's go further. Not only about reading. If you have utensils that are similar one to the other. Aina karim. You can only discern one from the other. Elobe iingon harba. Also, same idea. Asura akri even laura anir. Ula hafge me name. Shameesh kechviyat. And what will be a great application? There are two types of shamashim. If someone is permanently employed in your house. He knows all your kalim. He knows what's what. No problem. But if you have a newcomer. Enubi. Shameesh aina kevua. Asura akri even laura anir. Because he's not makina. And that's bane venerat shal shamanzaiz. Bane venerat shal nef shoida raav. Because he might shemayatab. Oh, shameesh kevua. He already knows what's what. Mutala akri even laura anir kevua. Asura akri even laura anir. Because he's familiar with it. Theimha ya anir shal shamanzaiz. Aim moinan liivdhaik.

1:19:50Vafapishimutar. Another issue. A shameesh kevua. By shamanzaiz. There is some sort of fear. That it's going to take some oil from it. Even though there's a certain amount of it became moos. But he's a shaman. Someone works in your house for new. He'll be careful not to use anything that's moos. The more a person becomes habituated. He'll get away with it. Okay, gavaldi. Kalohi yudzain. Nair shakhe la deras. If the candle is put right near the door. What's the issue when you open up the door? Indirectly, he might cause the winter blow or out. You have to be careful. Asura akri even laura anir kevdhaik. Because shoumi khabeo. Eleuzor. Be shasha poiseh. Be shasha noyil. Open it gently. For asura akri even laura anir kevdhaik. Asura akri even laura anir kevdhaik. That's another thing. If you have a big fireplace. What happens over there? You're going to make the fireplace burn stronger. Kadeisha te iruach muna shabuz ba. And afapishe einsham eluach mutsu ya again. You are causing it to get bigger. Maniichen hanir shou shabuz al-gabu ya ilan ama khabu li karka gavaldiik. Amalada bring the nair shabuz.

1:20:51Be obviously before shabuz guys. No make mistake. What's the issue? The issue is that on shabuz, no one is allowed to be metaltal the nair. So what's the issue? Just to know the issue is, mishtamish bi ilan. Mishtamish bi ilan is asumidra banan. So on shabuz, if I put the lamps on the tree, nice. We're not afraid that a person will end up going up the tree, which is asumidra banan, because they know they can't move the candle. Masyainkan a nyantif, a nyantif I can move the candle. A nyantif I'm not allowed to be mishtamish bi ilan. So I'm not allowed to place prior to yantif. I can't light it on the, I'm eating in the outside yard, and I'm putting it on the tree. I can't do that. Because a nyantif since I'm allowed to be metaltal the nair, I might be mishtamish bi ilan. Halakhil yutres. Komidin is via Yorusha, now the final topic of this chapter. And that is how knows the saider of the nambam, the next dierson of the next chapter, is already I made Allah akum. I made Allah akum, and we already began shabuz. We're going from before shabuz.

1:21:51So now we're going into how was everyone notified that shabuz is coming in, Komidin is via Yorush. Yorusha al use a royal, this is a Jewish custom. Twakin buhan shaist kiyais when an adab shabuz. And you will walk him, give way to how you are taken. Why in a tall place for the sound to carry? Can they lash me a call on sheyamadina, a call on sheyamiglish, even people that live in the surrounding areas, as we'll see the first soundings were for the people's and the feel to know it's time to come back. So let's go, Allah, you test here is shaynah, Nimnu, haimdim, basadais, milakhre, shumallahadur, alaasus, milakhre shumasada. You know, it's people stopped working and they started to work in. And there was a very important thing, not to give a bad impression. You know, there are fields right by the city, then there's the fields further away. Everyone needed to walk in together. Everyone stopped at the same time when they heard the sounding, but normally if the people close stopped, they would enter first. When the people that were further would come in later, what would people in the city think? These guys that are coming in later also have a field

1:22:53near the city. You know why they came in later? Because they ignored, they worked afterwards. Not to give that impression. Let's go. I can't even describe them to shame, they can't just leave. Atcheevayrachhaikim, the consular mabasaachas, like, that's the reason. People are gonna be khayshed them. But that's only, in all the words, the bitl milakh is only anshayyasada. People in the city that have stores, hakhanois, psuchais, and the treason, I'm gonna knock them the shutters that were used as doors were also used as a display, as a display shelf, the display shelves were still open. Now he is khayshnya, now they stalk about treason, they have to remove all the scythos off the treason, and they have to use the treason to lock the stores. But Vadayinacham and Vakyderesmanacham, and Gabbakirah, whoever's in the house, no one modified what they're doing in the house. He is khaysh leashes, now is the time. Silica Masallik, Hitman Ahmad Man, Vithli Kwasan Edois, that was it. But as we said, even after you light the candles,

1:23:53we don't light the candles way before shkeer. So still, the shoyah, there is enough time that they lit slives dot cotton, or that they lahad big pas bethanur. In other words, final hakhanois before shabis, yakir, could be done even after the hadlock as an innocent lambam. By the way, we say that whoever lit the candles is macabal shabis, but sometimes not to do it by eif and kevua, we even we bask in that if a person makes us tonight, I'm lighting the candles, but I still need to do a couple of things, there's a limited amount of time, not to hold 18 minutes, where you can still do that. Then they still, the last hakhanois they can do, and interestingly, the final three were done together. Vithli Kwasan Edois, now that I'm, okay, now that we know the cons, when did they blow it? So you're saying the amshabasodis, when did they blow it by plaga minha? Halochah khat, tkiyare shoyah, tkiyare oisah minha guys, minha means plaga minha, plaga minha, the kids that is an hour and 15 minutes, zmani ois, before shkeem, that's the first.

1:24:58The last is near shkeem, that's why, that's why the ramama said before, that these little hakhanas, litzleis dokatan, lahadvik pasmatanur, imagine lahadvik, not to take it down, lahadvik, because we learned before, only once I asked the cross, these things happen quick. Now, another day, the kein, toi ke mimha tsoyah shabasah, ahad say sak iqavim, lahad, lahad, lahat, lahat say him, as we learn all the way at the end, that ramama says, zahar is yama shabas, litzleis katre, konintan ramama miskil ish anavdala, midah rice, blow before, blow afterwards. Final ala lachah, lachah khat alif, now let's go to every case, we'll be unique. Yom kippur, that falls on an Arab shabis, Yom kippur, that falls on an Arab shabis, they would not blow the shaifar, why not? Because you can't sound a shaifar on yom kippur. Hool, yom kippur nam matsi shabis, loy toi kein, because you can't sound it on shabis. You would not mafdilin, what shab mafdilin,

1:25:59hafdala is recited to mark a distinction, right? From koidish, lachah el, it's not relevant. You're going from shabis to yom kippur. Yom tav shakhali is better shabis. You would take and you can be takea. What for? You can't cook, and yom tav you can do mafdilin. I can not do mafdilin. But for loy mafdilin, what's the point now? Even though it's distinct kiddushas, but you're only mafdil when you go from kiddusha, hamura, li kiddusha kawa, like matsi shabis and tiyantin. But going from yantin to shabis, even though shabis is more holy, you don't make a duller for that. Holy is lachah shabis, right? Yom tav, then you don't have to do taqiya because faqiya, yaqiya, right? You are allowed to do worse things than yom tav. But you have to make a duller because you're going from kiddusha, hamura, li kiddusha kawa, the wilde kiddin to be continued.