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Shabbos 20

1) WHEN DOES BREAD BECOME BROWN

OPINIONS: The Mishnah (19b) says that one may bake bread in an oven on Friday only if its surface will become brown (crusted) while it is still day. Rebbi Eliezer requires that the bottom side of the bread become brown. The Gemara asks whether the bottom side refers to the part of the bread that is affixed to the side of the oven, or to the part that faces the fire underneath. The Gemara concludes that the part that is affixed to the side of the oven is considered the bottom.

What difference does it make whether the bottom is the side affixed to the oven, or the side facing the fire?

(a) RASHI, according to the simple understanding of his words, explains that the side of the bread facing the fire becomes brown quicker than the side affixed to the oven. The Gemara concludes that one may not bake bread on Friday unless there is enough time left for *even* the side that is affixed to the oven to become brown. The Rabanan argue and maintain that it suffices if one side becomes brown, that is, the side facing the fire (which browns first). The Rabanan are more lenient than Rebbi Eliezer.

(b) TOSFOS (DH Iyba'ei Lehu) does not accept Rashi's explanation. Tosfos bases his argument on a Yerushalmi that states that with regard to the Lechem ha'Panim, Rebbi Eliezer agrees with the Rabanan that a significant amount of the bread must become brown. This implies that regarding Shabbos, Rebbi Eliezer maintains that only a *small* part needs to become brown (and Rebbi Eliezer is more lenient than the Rabanan). According to Rashi's explanation, the Yerushalmi is saying the opposite of what it should have said! It should have said that the Rabanan (who, with regard to Shabbos, require only one side to become brown, the side facing the fire) agree with Rebbi Eliezer with regard to the Lechem ha'Panim (that a more significant amount of browning is required).

Therefore, the RIVA in Tosfos explains that the side facing the oven browns *first*. The Rabanan require that both sides become brown in order to be considered baked, while Rebbi Eliezer requires only one side to become brown before Shabbos, that is, it is sufficient if only the side facing the oven browns.

(c) The PRI MEGADIM (in ROSH YOSEF) is bothered by the question that the Yerushalmi poses to Rashi's explanation. The Pri Megadim suggests that even according to Rashi, the Rabanan maintain the more *stringent* opinion. They require not only the side of the bread stuck to the oven and the side facing the fire to be brown, but all the *other sides* also must become brown in order to allow this bread to continue baking on Shabbos. The Gemara's only doubt is in the opinion of Rebbi Eliezer, who argues with the Rabanan and is more lenient. The Gemara wants to know exactly how lenient is he -- does he require that only the side facing the fire be crusted, or that the side stuck to the oven be crusted as well (but not the other sides, which crust later)?

When the Yerushalmi says that Rebbi Eliezer agrees with the Rabanan that with regard to the Lechem ha'Panim we require a significant part of its surface to be brown, it is now readily understood. For Shabbos, Rebbi Eliezer required that only one (or two) side(s) be brown, while the Rabanan require all 6 sides to be brown. Regarding the Lechem ha'Panim, Rebbi Eliezer agrees with the Rabanan that all 6 sides must be crusted.

20b

OPINIONS: There is an argument in the Gemara whether -- in order to be permitted to light a fire of reeds or of seeds before Shabbos that will remain lit on Shabbos -- one needs a majority of the reeds or seeds to be aflame before Shabbos or not. What is Rav Kahana's conclusion?

(a) The text of our Gemara (which is also the RAHIS's version of the text) differentiates between reeds and seeds. Reed-sticks burn better when they are not bundled together, and therefore when they are not bundled we do not require that a majority be aflame prior to Shabbos. Seeds, on the other hand, burn better when they are bundled together in a container, and therefore when they are not bundled we *do* require that a majority be aflame prior to Shabbos.

(b) The ROSH's text concluded that according to Rav Kahana reeds and seeds are the same. When they are bundled together they burn better, and there is no requirement for a majority to be aflame.

(c) The text of the RIF concluded that according to Rav Kahana, both reeds and seeds burn better when they are *not* bundled together. Hence, when they are not bundled together, there is no need for a majority to be aflame. When they *are* bundled together, a majority must be burning.

HALACHAH: The SHULCHAN ARUCH (OC 255:3) cites both the opinion of the Rif (c) and the opinion of the Rosh (b). It seems that the Shulchan Aruch maintains that one should be take into account both opinions and not light a fire with reeds or seeds prior to Shabbos unless a majority is aflame, whether or not they are bundled together.