prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
SHABBOS 37 (24 Cheshvan) - dedicated by Dr. Moshe and Rivkie Snow in memory of Rivkie's father, the Manostrishtcher Rebbi, Hagaon Rav Yitzchak Yoel ben Harav Gedaliah Aharon Rabinowitz Ztz"l, Rav of Kehilas Nachalas Yehoshua in Canarsie, NY. A personification of the Torah scholar of old, the Ukranian-born Rebbi lived most of his life in the United States where his warm ways changed many lives.
(a) How do we attempt to prove that our Mishnah is speaking about Chazarah (and not Shehiyah), from Rav, who is quoted as saying 'Lo Shanu Ela Al Gabav, Aval le'Tochah, Asur'?
(b) How do we refute this proof by establishing Rav on the Seifa of the Mishnah, but not on the Reisha?
(a) In the Beraisa, which speaks about two ovens which are joined, Beis Hillel permits one to leave a pot on the one that is Gerufah u'Ketumah on Shabbos, but not on the one that is not. What do Beis Shamai (in the opinion of Rebbi Meir) say?
(b) According to Rebbi Meir, what do Beis Hillel permit one to leave on the stove?
(c) Still according to Rebbi Meir, do Beis Hillel permit the pot to be re-placed?
(a) What does Rebbi Yehudah hold with regard to leaving a pot on top of the stove according to Beis Shamai and Beis Hillel - respectively?
(b) And what will Beis Shamai and Beis Hillel hold regarding replacing the pot on to the stove?
(c) How do we try to prove from here that our Mishnah must be speaking about Shehiyah (leaving on the stove), and not about Chazarah (replacing)?
(d) How do we then reconcile the Mishnah according to Rebbi Yehudah (at least partially)?
(a) We ask whether, according to Rebbi Yehudah (who is strict regarding Shehiyah), it is also forbidden to leave a pot that is not fully cooked next to an oven that is not Gerufah u'Ketumah. Why is there no proof from the Beraisa, which permits one to place a pot on the stove which is a Gerufah u'Ketumah which is attached to the one which is not?
(b) Why can we not infer from the Beraisa, which writes 'Katmah ve'Nislabsa, Somchin Lah, u'Mekaymin Aleha, ve'Notlin Mimenah u'Machzirin Lah', that without Ketimah, it is forbidden to place the pot next to a stove which is not 'Gerufah u'Ketumah'?
(c) On what grounds do we object to the contention that we decree 'Notlin' because of 'Machzirin', and therefore 'Somchin' because of 'Mekaymin'?
(d) What is the conclusion with regard to Semichah next to a stove that is not Gerufah u'Ketumah?
(a) Why is it permitted to leave a pot on dying embers or on coal that one has covered with flax-shavings?
(a) What does 'Mitztamek ve'Yafeh Lo' mean? What is Mitztamek?
(b) Rav Oshaya is quoted as saying 'Katmah ve'Huv'arah, Mashhin Aleha Chamin she'Huchmu Kol Tzorchan ve'Tavshil she'Bishel Kol Tzorcho'. Do we have a proof from here, that one may leave a pot that has cooked more than 'ke'Ma'achal ben Derusai', but will still improve with additional cooking, on a stove that is not 'Gerufah u'Ketumah'?
(c) Why might it be permitted? What is Rav Oshaya's Chidush?
(d) Rabbah bar bar Chanah quotes Rebbi Yochanan exactly like Rav Oshaya, but adds 'Afilu Gechalim shel Rosem'. What is Rebbi Yochanan's Chidush?
(a) What do we prove from our Mishnah in the first Perek, which writes 'Ein Nosnin es ha'Pas be'Soch ha'Tanur Im Chasheichah ... Ela Kedei she'Yikremu Panehah'?
(b) Then why does Rav Sheishes need to tell us this specifically?
(c) Rav Shmuel bar Yehudah also quotes Rebbi Yochanan like Rav Sheishes. How did he respond to that Talmid who queried him, because Rav and Shmuel forbid one to leave a pot that will still improve with cooking on a stove which is not 'Gerufah u'Ketumah'?
(a) Why is there no proof from Rav Yehudah that one may leave cooked food on a stove that is not Gerufah u'Ketumah, to cook on Shabbos from his wife, who used to do so?
(b) Rav Yosef told Abaye that, in Sura, they used to permit Shehiyah on a stove which was not Gerufah u'Ketumah, due to the fact that Rav Nachman bar Yitzchak used to do so. What was special about Rav Nachman bar Yitzchak?
(c) Rav Nachman would leave small fish cooked in their own oil with flour, on the stove. But Rav Ashi (this must be the earlier Rav Ashi, who lived in the time of Rav - unless Rav Huna is referring to Rav Huna brei de'Rav Yehoshua) was uncertain whether Rav Nachman permitted Shehiyah on a stove that was not Gerufah u'Ketumah. What was his Safek?
(a) The last word in the Sugya goes to Rav Nachman. What does he rule?
(b) Which is the only fully-cooked food containing flour, which actually improves when left on a stove to cook further, and under what condition is that?
(c) When is even meat considered a food which deteriorates if left on the stove to cook further?
(d) Why is there a difference between food which will improve and food which deteriorates - with regard to leaving them on a stove which is not Gerufah u'Ketumah?