The Mishna makes clear the fundamental difference between a keli rishon and a keli sheini. One may not put spices in a keli rishon as it can cook; in a keli sheini, it’s permitted. The Talmud Bavli and Rashi rule that bishul d’oraysa is determined by temperature. If it’s above yad soledot bo and can cook, it’s considered bishul. The Orach Hashulchan based on the Yerushalmi and the Rambam argue that bishul d’oraysa can only occur when there’s a source of heat. When the pot is separated from the fire, its only an issur d’rabanun. The Shulchan Aruch rules according to Rashi. Therefore, one may not put spices in a keli rishon even off the fire. What about a keli sheini? The Gemara tells us, “Rav Yitzchak bar Avdimi said: ‘I once

followed Rebbi into the bathhouse, and I wanted to place oil for him in the bath. He said, ‘Take water in a keli sheini, and add the oil to it.’” We learn three halachot. There’s a prohibition of cooking oil, a keli sheini doesn’t cook, and even if the oil is somewhat heated, it’s considered bishul.

Tosfot explains the difference between a keli rishon and a keli sheini. With a keli rishon, the pot was on the fire. Both the contents and the walls are hot. It’s in intense heat retention mode. We find the opposite with a keli sheini. The walls are in cooling mode. This Tosfot can be understood two ways. For something to cook in a keli rishon off the fire, it has to sit there. The heat will retain for a while and cook

the food. In a keli sheini, the heat is dissipating and even if something is placed inside, there won’t be enough time for it to cook properly.

There’s still a question about this Tosfot. The Gemara says, cooking via the sun is permitted. However, there’s an issur d’rabanun of bishul b’toldot hachama (Something that was heated by the sun which will in turn cook the food is prohibited.). For example, cooking an egg on the roof of a car heated by the sun is consid-ered toldot hachama and is ossur d’rabanun. This is because once you cook with a deriva-tive, one can think that perhaps it was fire. However, Rashi says cooking directly via the sun is permitted because it’s not a normal way of cooking. Tosfot prohibits cooking in a keli

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Brought to you by Naaleh.comVolume 13 Number 15

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Parshat Korach: Discord DiscoveredBased on a Naaleh.com shiur by Rebbetzin Mrs. Shira Smiles

Summary by Devora Kaye

BishulThree Levels of Transferred Heat

Part IIBased on a Naaleh.com shiur by Rabbi Shimon Isaacson

Summary by Devora Kaye

Parshat Korach discusses the rebellion of Korach against Moshe which was ultimately a rebellion against Hashem. This episode teaches such an important lesson that Hashem instructs Moshe to fashion an altar cover from Korach’s fire pans to serve as a constant reminder. Korach was a very respected person who was appointed to carry the Holy Ark. Yet he fell to such great depths. What are we meant to learn? The essence here is so central that Pirkei Avot (5:20) records this as the paradigm of a controversy that is not for the sake of Heaven in contrast to the controversies between Hillel and Shammai which were for the sake of Heaven. Rabbi Reiss cites Rav C. Shmuelevitz based on the Rambam that an argument for the sake of Heaven is arises strictly from a search for truth with no other motivation. Hillel and Shammai disagreed in their quest for the truth, while maintaining mutual respect. Rabbi I. Bunim notes that although they differed on matters of marriage and on issues of ritual cleanliness of vessels, the two groups intermarried and borrowed each other’s vessels. Further, when a halachic ruling was decided, both sides accepted it fully. Each view retained its holiness and each view is recorded. Rabbi Frand points out that in the

arguments between Hillel and Shammai, the disputants are named. With Korach’s dispute, however, Moshe was not named. At the core of Korach’s discord was his need to be victorious irrespective of the truth. It is for this reason, writes Rabbi Bick, that in recording Korach’s lineage, the Torah stops at Levi before reaching Yaakov, for Yaakov symbolizes truth. Rabbi Y. Leibowitz points out that while Hillel and Shammai were interested in hearing each other’s opinions, Korach wasn’t willing to listen to Moshe. The Toras Chessed explains that judges did not just listen to the arguments being presented but were required to repeat the arguments back to the litigants to ensure that they had understood the points correctly. Thus, when one has an argument with another, it is important to mirror the argument back to the other before beginning one’s own argument. Perhaps something was misunder-stood. Much discord could be avoided if we truly listened to each other. Or, as the Vayomer Yehudah says, perhaps some facts were inadvertently omitted in the initial argument. If we are to avoid conflict, we must search for the whole truth. Rabbi Pincus explains, we are all holy, as Korach said, and we are all unique. Our problem through the ages has been that our conflicts have not been l’shem shamayim

but rather founded on baseless hatred. Just as every mitzvah creates positive energy, every sin creates tremendous negative energy that may burst into flames years later. While love connects people to each other and to Hashem, discord accomplishes the opposite. The Asicha Bechukecha writes that if Korach had had a true friend who would have pointed out to him that his anger was based on ego rather than for the sake of Heaven, perhaps he would not have sinned so badly. Instead, he was surrounded by sycophants who stroked his ego, each for his own personal agenda. Rabbi M. Salomon points out that to understand whether our disagreement with someone is truly for the sake of Heaven, we should be willing to pray that he sees the error of his judgment. This would be a sign of love. But if we are only angry, then we probably have a personal agenda. In mach-l-o-kes, writes Rabbi Kluger, we forget the Godliness that exists in each of us, we have killed off, (mos) part of Hashem (chelek) that exists within every human life. If we recognize the Godliness within our fellow man, we will treat everyone with respect, and the kind of discord that Korach generated would be eliminated.

Continued on Page 2

Travelling Through Life Accompanied by TehillimPart 8 Part III

rishon because the walls cook. However, a keli sheini is in cooling mode. It’s not a normal way to cook, much like bishul b’chama. Placing food in a keli rishon is a normal way of cooking and as a result there is bishul in a keli rishon. So when Tosfot says a keli rishon is defined by hot walls and a keli sheini is defined by cold walls, which one is it? Is it that the affirmative definition of a keli rishon is hot walls and if it cools down it becomes a keli sheini? Or does a keli sheini need cold walls and if the walls are still very hot, does it have a din of a keli rishon?

Do we consider irui kli rishon, pouring from a keli rishon into a keli sheini, like a keli sheini which doesn’t cook or a keli rishon that does cook? This is a major machloket. According to the Rashbam, it has a din of a keli sheini. According to Rabbeinu Yonah it has a din of keli rishon. The intermediate view of the Baalei HaTosfot which is accepted l’halacha is that it only cooks kedai kelipa-the outer surface. The Maharshal says that a very hot davar gush (solid food), even if it’s in a keli sheini, has a din of keli rishon because it retains heat. The Mishna Berura quotes this opinion. How

do we treat a keli shelishi? The Mishna Berura says that if something will cook in a keli sheini because of kalei habishul (cooks easily) it will cook in a keli shlishi. Therefore he recom-mends preparing tea essence before Shabbat. However, Rav Moshe Feinstein ruled that one could prepare tea in a keli shelishi as it never has the ability to cook. Rashi says that an unusual way of cooking it not considered bishul. Perhaps this explains Rav Moshe’s position, that although what is happening in a keli shelishi might be happening in a keli sheini, it’s so far removed from the original source of heat, that it’s not considered bishul.

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Brought to you by Naaleh.comVolume 13 Number 15

Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Based on a Naaleh.com shiur by Rebbetzin Leah KohnSummary by Devora Kaye

BishulThree Levels of Transferred Heat

Part IIBased on a Naaleh.com shiur by Rabbi Shimon Isaacson

Summary by Devora KayeContinued from Page 1

In Chapter 78, Assaf indicates to us the root of the Bnei Yisrael’s failure. “For they didn’t have faith in Hashem and didn’t trust in his salvation.” This seems to contradict what we read in Shemot, “They believed in Hashem and Moshe his servant.” The commentaries explain that they did not trust themselves. They didn’t think they could live up to all that Hashem had given them. However, Hashem did have faith in them. Otherwise, He wouldn’t have given them all that He did. By not trusting themselves, they showed a lack of faith in Hashem. When they sent spies to the land of Israel, they again showed distrust in themselves. They worried that they would not be able to live up to what would be demanded of them in the land of Israel. They would be expected to go back to a normal way of life, yet still maintain a high spiritual level. Hashem told them to enter the land. They lacked faith in Hashem’s trust in them and if one doesn’t believe in one’s capabilities, it’s very difficult to achieve. If we look back at history, we can see Hashem

pulling the strings behind the scenes to bring the world to its fulfillment. Sometimes we lose patience thinking we can’t live up to what is expected of us. We don’t see the full picture. So we are told to look at the past and see how it all had a purpose. When Hashem tells us to go forward, we must trust him knowing we have the capabilities. It’s not an easy test. In verse 37, we see how Hashem conducts Himself with the world, “Their heart wasn’t constant with Him and they weren’t faithful to His covenant. Nevertheless, He the merciful one is forgiving of iniquity and doesn’t destroy frequently. He withdraws his anger not arousing His entire wrath.” This verse has became part of our prayers. Many times, Hashem will show His anger, to help us correct our failings. But He will never totally destroy us. He gave us free choice and by definition that means we can choose erroneously, and we have failed many times. But it’s all worthwhile for what will come afterwards. Hashem is with us in the process. There are six remembrances that we must

remember daily. Five are historical and one is related to Shabbat. We are told to remember that we angered Hashem in the desert. It seems so negative. Why remember? Although we faced ten tests and failed many times, Hashem still led us into the land of Israel. All of history is an educational process where Hashem is leading us forward level after level. Although, objectively we might be at a lower level than previous generations, in many ways we are greater, standing on the shoulders of giants who’ve accomplished so much. Verse 41 tells us, “Again and again they tested Hashem and they set limits to the Holy one of Israel.” They limited in their eyes, the trust Hashem had in them. But Hashem said- I will go further. Despite your failures, I will enable you to do better. If Hashem trusts us, we must trust His trust. We say every morning, “Rabbah emunasecha- Great is your faith.” This refers to Hashem’s faith in us. He gave us another day to accomplish. He’s trusting us to go forward and achieve our mission.