What is the difference between Tosfos תוס’ “והתניא and the Rambam?
See ביאור הלכה ס’ שי”ט סע’ א “ובורר
Learn גמרא שבת דף עד. “כי אתא רב דימי” (eight lines from bottom of the Amud) until “חזקיה
Questions:
What is the reason to suggest it is prohibited to remove good from the bad when serving to the guests immediately?
Learn תוס’ “אלא ידענא
Clarify why according to Tosfos it might possibly be prohibited.
What is the uncertainty?
Learn מהר”ם who asks a question on Tosfos
Learn ח’ ב”ח for a different explanation as to why remove good from the bad when serving to the guests immediately could possibly be prohibited.
Learn רש”י “ושדא קמייהו
Rashi says the fruit was mixed with leaves and by spreading it out on the table the fruit separated from the leaves automatically.
Why according to Rashi is there a potential issue of borrer?
Is this the same explanation of Tosfos?
Learn מהרש”א who asks on Rashi – Why is it permitted to scatter the contents causing the fruit to become unmixed. Why isn’t this considered Borer as the objective of Borer was accomplished – separating the fruit from the leaves?
Is this also a question according to the Ramban?
Halachic Conclusion:
Is it permitted to cause a mixture to become unmixed by scattering the mixture?
Learn רמב”ן פ’ נצבים ל:יא-יד who learns the mitzvah of Teshuva from a pasuk in Sefer Devarim and the obligation to say vidui from the words “its in your mouth and heart ot do”
See the header introductory line of the Rambam of ה’ תשובה פרק א
See משך חכמה פרשת וילך לא:יז “ואמר who asks why should there be a specific mitzvah of Teshuva if one is required to stop and not commit the sin again because of the original command in the torah?
Why does the Gemara compare reciting vidui to immersing in a mikvah?
It seems saying Vidui without stopping to commit the aviera is considered worthless. Why does the Gemara compare reciting vidui to immersing in a mikvah which indicates there is some purification process?
We have finished the Hachzara sugiya, but I still have a few questions on halacha lemaase, would it be possible to cover them?
I would like to discuss a few of these questions this week
1. When the oven is working on Shabbos (the oven is in Shabbos mode and the controls are covered), there is hot air coming out of the exhaust at the back of the oven. Is it allowed to put the food over the exhaust, or the exhaust opening has the status of kira which is not grufa vektuma?
2. What is the minimum depth of the pot which we turn upside down on the blech to put food on it?
3. Is there a maximum size of the pot which we turn upside down? For example, can it be a commercial baking pan that covers the whole blech?
4. Stam pot without food in it is muktze, correct? If yes, should the pot that will be turned upside down to put food on it be designated before Shabbos, or any pot can be used?
5. Can food be placed directly on blech far from the fire, where it is not yad soledet bo?
6. Can food be placed directly on blech not over the fire, where it is yad soledet bo?
As well as the questions below
The prevalent practice is to use a blech on a stovetop which would serve as קטום. What is the source that a sheet of metal would accomplish the same halachic status as placing ash on the coals?
See שולחן ערוך אורח חיים ס’ רנ”ג סע’ ג and משנה ברורה ס”ק פא
In many electrical appliances the heating elements are covered by a sheet of metal like a crock pot which the walls of the crock pot covers the coils. Does one need to cover/line the crock pot or is the sheet of metal/ walls considered a blech?
May one move a pot which is placed on the blech in an area which is not directly over the fire to a part of the blech which is directly over the fire?
Is the entire blech considered a stovetop which is גרוף וקטום or is it considered just סמוך לכירה?
Bring a proof
Learn אורחת שבת ח”א פרק ב סע’ סט & ע with the footnotes
Learn אגרות משה או”ח חלק ד ס’ עד, בישול אות יב
Learn חזון איש או”ח ס’ ל”ז ס”ק י
Learn שמירת שבת כהלכתו פרק א סעיף כה & הערה קכו
And קובץ הלכות שבת ח”ב פרק כו סע’ מ & הערה נה
Focus on next question
The prevalent practice is to use a blech on a stovetop which would serve as קטום. What is the source that a sheet of metal would accomplish the same halachic status as placing ash on the coals?
See שולחן ערוך אורח חיים ס’ רנ”ג סע’ ג and משנה ברורה ס”ק פא
In many electrical appliances the heating elements are covered by a sheet of metal like a crock pot which the walls of the crock pot covers the coils. Does one need to cover/line the crock pot or is the sheet of metal/ walls considered a blech?
May one move a pot which is placed on the blech in an area which is not directly over the fire to a part of the blech which is directly over the fire?
Is the entire blech considered a stovetop which is גרוף וקטום or is it considered just סמוך לכירה?
Bring a proof
Learn אורחת שבת ח”א פרק ב סע’ סט & ע with the footnotes
Learn אגרות משה או”ח חלק ד ס’ עד, בישול אות יב
Learn חזון איש או”ח ס’ ל”ז ס”ק י
Learn שמירת שבת כהלכתו פרק א סעיף כה & הערה קכו
And קובץ הלכות שבת ח”ב פרק כו סע’ מ & הערה נה
The prevalent practice is to use a blech on a stovetop which would serve as קטום. What is the source that a sheet of metal would accomplish the same halachic status as placing ash on the coals?
See שולחן ערוך אורח חיים ס’ רנ”ג סע’ ג and משנה ברורה ס”ק פא
In many electrical appliances the heating elements are covered by a sheet of metal like a crock pot which the walls of the crock pot covers the coils. Does one need to cover/line the crock pot or is the sheet of metal/ walls considered a blech?
Many people have the practice of turning a pan upside down and placing cold fully cooked solid food from the refrigerator on top of the upside down pan on Shabbos morning?
Is this permitted according to the פרי מגדים?
Learn שמירת שבת כהלכתו פרק א סעיף מד & הערה קכו
And see קובץ הלכות שבת ח”ב פרק כו סע’ לד & הערה מח
Question:
If one places a pan of food on top of a soup pot which is on the blech. May one move the pan on Shabbos and place it directly on the blech?
Point to consider:
What is the status of a pot of food that is resting on top of another pot which is on the stovetop.
Is it considered on the fire which is גרוף וקטום or is it considered just סמוך לכירה ?
A pot that was left on a hot spot on the blech and then moved over to a spot which is not יד סולדת with intent to return to the hotter area but person let go of the pot, may it be returned to the hot spot on the blech?
In the event someone removed a hot pot from the fire on Friday before Shabbos and placed it on the counter with intent to place on the blech and discovered on Shabbos that he forgot to place on the blech. May he place on the blech on Shabbos?
See אורחת שבת ח”א פרק ב סעיף נא והערה פד
A pot that was left on a hot spot on the blech and then moved over to a spot which is not יד סולדת with intent to return to the hotter area but person let go of the pot, may it be returned to the hot spot on the blech?
Write a summary of the laws of chazarah and all it’s conditions based on שולחן ערוך ס’ רנ”ג סעיף ב and the משנה ברורה
Questions:
In case of need which conditions do not need to be met?
What are the following surfaces more comparable to – placing on a bed or placing on the floor?
Kitchen countertop, table, refrigerator?
See קובץ הלכות ה’ שבת חלק ב פרק כו סע’ מז והערה אות סו
and אורחת שבת ח”א פרק ב סעיף מה והערה עג
And שמירת שבת כהלכתו פרק א סעיף כ אות ד והערה ס -סא
For the condition of עודו בידו does one need to hold the pot in their hands or is placing on the counter and keeping ones hand onto the pot handle sufficient?
Would the same apply if placed the pot on the floor and held onto to the handle?
See קובץ הלכות ה’ שבת חלק ב פרק כו סע’ מו והערה אות סד
and אורחת שבת ח”א פרק ב סעיף מז והערה עו
And שמירת שבת כהלכתו פרק א סעיף כ אות ד והערה סב
In the event someone removed a hot pot from the fire on Friday before Shabbos and placed it on the counter with intent to place on the blech and discovered on Shabbos that he forgot to place on the blech. May he place on the blech on Shabbos?
