Review the גמרא דף לח: “א”ר זריקא (seven lines from the top of the Amud) until the Mishna
Questions:
What is the reason why if the pot is placed on the ground it would be prohibited to return the food to the stove?
See רש”י “אבל הניח על גבי קרקע
What is the uncertainty in the case of פינה ממיחם למיחם (transferring the food to a different pot) whether it is permitted to return the second pot to the stove?
See רש”י “פינה
Learn תוס’ “פינה who asks a question from Gemara in the fourth perek.
See תוס’ ישנים answer from the רשב”א
Major Question:
Tosfos says there is a potential concern when one transfers hot food into a second pot that one might come to stoke the coals. How could there be a חשש שמא יחצה when we are dealing with a stove that is גרוף וקטום?
Learn ר”ן דף יז: דפי הריף “בעי רב אשי for an additional two answers
How are the two explanations of the Ran different than each other?
How are the two explanations of the Ran different than Tosfos?
How are the reasons why one may not use the water that was heated up inside the חמי טבריא consistent with reason why it is prohibited to immerse an egg in hot sand on Shabbos?
Review the גמרא דף לט. “אמר רב נחמן (bottom of the Amud) until דף לט: מעשה (two dots)
List the three explanation of תוס’ דף לט: ממעשה as to what is the chidush that it is prohibited to immerse a pipe of cold water inside the חמי טבריא
Is the case of immersing a pipe of cold water inside the חמי טבריא on Friday or Shabbos?
Why is the water prohibited?
Learn דף לח: “מעשה
Write out the three explanations of Tosfos
Major Question:
How are the reasons why one may not use the water that was heated up inside the חמי טבריא consistent with reason why it is prohibited to immerse an egg in hot sand on Shabbos?
Quickly review the Magen Avraham ס’ שי”ח ס”ק י until “כתב הרמב”ם who quotes the מהרש”ל who learns from our Gemara that it is permitted to roast an egg on the hot tar of a roof.
Question:
Why would it be permitted according to the Rabanan?
Review גמרא דף לט. “ולא יפקיענה בסודרין (five lines from top of the Amud) until “ולא יטמיננה בחול (next set of two dots)
See רש”י דף לט. “דשרי who says the reason it is permitted to cook something directly from the sun is because “אין דרך בישול בכך”
Major Question:
We have a rule in הלכות שבת when a melacha is performed in an abnormal way it is exempt from Torah violation however it is still prohibited מדרבנן. So how could it be permitted to cook directly from the heat of the sun?
There are prohibitions of cooking in regards to other halachos. For example – cooking meat and milk together, cooking the Korban Pesach.
If someone were to cook in the sun or a product that was heated by the sun would they be transgressing that prohibition?
See גמרא פסחים דף מא. “אמר רב חסדא המבשל (ten lines from bottom of the Amud) in regards to cooking the קרבן פסח in חמי טבריא.
Based on the above would cooking in a microwave be a violation from the Torah, Drabanan, or permitted barring the operation of electric appliance on Shabbos
See שו”ת מנחת שלמה קמא ס’ יב הערה ו & ז for a new explanation different than the אגלי טל and אגרות משה
Learn גמרא דף לט. “ולא יפקיענה בסודרין (five lines from top of the Amud) until “ולא יטמיננה בחול (next set of two dots)
Question:
Why is it permitted to cook directly from the heat of the sun?
See רש”י דף לט. “דשרי who says “דאין דרך בישול בכך
Major Question:
We have a rule in ה’ שבת when a melacha is performed in an abnormal way it is exempt from Torah violation however it is still prohibited מדרבנן. Why is it permitted to cook directly from the heat of the sun?
Based on the above would cooking in a microwave be a violation from the Torah, Drabanan, or permitted barring the operation of electric appliance on Shabbos
See שו”ת מנחת שלמה קמא ס’ יב הערה ו & ז for a new explanation different than the אגלי טל and אגרות משה
How do we conclude lhalacha? Do we rule like Rabanan or like Chanania?
Review שולחן ערוך ס’ רנ”ג סע’ א which brings two opinions.
Question:
According to which opinion does the מחבר conclude?
Bring a proof
Learn the Mishna Berura
Is the רמ”א concluding the halcha is in accordance with Chanania or saying that if one follows the accepted Minhag like Chanania it is Ok, but really should follow like Rabanan?
Learn ביאור הלכה “ונהגו להקל כסברא אחרונה And הגהות חזון איש on the ביאור הלכה who argue what is the ruling of the רא”ש
Can one rinse an uncooked food by pouring directly on it from a כלי ראשון?
Can one soak an uncooked food in a כלי שני?
Learn תוס’ דף לט. “כל who brings a major machlokes Rishonim as to the status of עירוי כלי ראשון
Learn גמרא דף לט. “ולא יפקיענה בסודרין (five lines from top of the Amud) until “ולא יטמיננה בחול (next set of two dots)
Question:
Why is it permitted to cook directly from the heat of the sun?
See רש”י דף לט. “דשרי who says “דאין דרך בישול בכך
Major Question:
We have a rule in ה’ שבת when a melacha is performed in an abnormal way it is exempt from Torah violation however it is still prohibited מדרבנן. Why is it permitted to cook directly from the heat of the son?
The רא”ש first brings the ruling of the רי”ף who rules like the Rabanan and all of the proofs of the רי”ף. (We went through most of those proofs when we learnt the רי”ף) The רא”ש then brings the opinion of רש”י and the ר”י who rules like Chanania.
The רא”ש then quotes the בעל המאור who also rules like Chanania and refutes all the proofs of the רי”ף (we learnt some of the refutations in the ר”ן)
The רא”ש then brings ר’ יהודה הברצלוני & שאילתות דרב אחאי גאון who rule like the רי”ף and goes through each refutation of the בעל המאור and explains why it is not a valid refutation.
In conclusion the רא”ש says “ובשביל שרבו דעות בהאי פיסקא “
Questions:
What is the רא”ש halachic conclusion? Does he rule like Chanania or really rules like the Rabanan just says one can not object to those who follow the ruling of Chanania?
Does the Rambam rule like the Rabanan or like Chanania?
How do we conclude lhalacha?
Learn שולחן ערוך ס’ רנ”ג סע’ א which brings two opinions how to rule.
According to which opinion does the מחבר conclude?
Bring a proof
Learn Mishna Berura
Is the רמ”א concluding to like Chanania or saying that if one follows the accepted Minhag like Chanania it is Ok, but really should follow like Rabanan?
Learn ביאור הלכה “ונהגו להקל כסברא אחרונה And הגהות חזון איש on the ביאור הלכה who argue what is the ruling of the רא”ש
