Hilchos Borer: Fish Bones, Fruit Pits, and Derech Achilah on Shabbos

Transcript

Fish bones. Fish bones and all other pits and bones, okay? So you have to begin with the Biur Halacha in סעיף ד'. Where the Biur Halacha, דבר המתחיל מתוך, have it, rabosai, מתוך. So throughout the whole thing, he comes and he says that technically you're not allowed to separate the bone from the food because it's borer pesoles. In the middle he says, והנה אין העולם נזהרים כלל לדקדק בזה. It's interesting, the word כלל, כלל and לדקדק. That bichlal nobody's medakdek in it. דהיינו, לא מיבעי באכילה גופה, not only באכילה, דבזה אפשר שלא יוכלו למחוץ בידם, דיש להם על מי לסמוך. They have who to rely on, וכנל, אלא אף קודם אכילה. But even after, כגון האנשים ונשים שמכינין המאכל להביא לשולחן, גם כן אין נזהרים כלל, וקולפין העצמות מעל הבשר מקודם, ואם כן נכשלים באיסור חיוב חטאת. ואמרתי, says the Mishnah Berurah, I felt לחפש עליהם זכות, דהיינו לא מיבעי בעצמות רקיקין ורכים גם כן לאכילה, even if the bones, not only when the bones are edible, but even when the bones are not edible, דמצוי הוא, דאף לאכשורי מפרידן חוזר ואוכלם because it's edible, דבוודאי אין שם פסולת כלל, אלא אפילו הם קשים והוא משום מוקצה, דעצמות ובשרם הם בחיבור אחד שייך עליו. Uv'eize binyaneinu, ma shehevi haMagen Avraham, siman taf-kuf yud, b'shem haYam shel Shlomo, linyan luzim u'boitim, if it's adayin b'kli pasam, d'afilu im bo'er min echad hu, v'ein shem peselos alav, and therefore it's not a problem. It's not pesoles, because it's called tikun ochel b'alma, v'ein shem melachah. I have your brashos. Now, l'choirah, how do we understand this b'halachah? Is this b'halachah saying, so therefore you can do it or therefore you can't do it? He says he's looking for a zechus, and the zechus is that it's called tikun ochelim, which means that it has derech achilah, because tikun ochelim actually is part of the problem. That's what he's saying. Therefore he has no problem when they take away the bones from the food. Pashtus, he doesn't seem to say that you should do it. If he eats the bones, it's no problem. But the question is, when you don't eat the bones and you take them out, so what do you do? So he says that the velt is not makpid on it. Of course today they are, but in Europe they weren't makpid on it. So he's saying he wants to find the zechus. So the question is, does the b'halachah mean that it's taka the right thing to do after his psak, after his limud zechus, or it's taka wrong to do, but he's finding a zechus? Limud zechus means that he doesn't want to say that Klal Yisroel is being over every second of the day. What's the heter then? The heter is derech achilah. The heter is called derech achilah. But it's a heter maybe; it's not so pashut. You take a look at the Chazon Ish in siman nun daled. The Chazon Ish says that this is nothing, this whole b'halachah, this is just... It's fanfare. It's awesome. You're not allowed to do it. You're not being koilel that sameis, right? Definitely not permitted. What's the kasha? I'll tell you what the kasha on all this is. The halacha is, Mishnah Berurah in siman shin chaf alef, se'if katan pei daled, says clearly that you're allowed to take out pits from a fruit before you eat it. Why? Derech achilah. So the kasha is, why is bones different? That's the kasha. That's the—if anybody learns the sugya, that's the kasha they have to deal with. Okay, so come, Reb Leizer, read the shin chaf alef, se'if katan pei daled, because we're going to work on trying to say a chiluk between fruit pits and fish bones. Once we have the chiluk between fruit pits and fish bones, then we're on our road, on the way to saying yesodos. Yeah, go ahead. Yeah. Okay, yeah, yeah, good, good, good, good. Okay, okay, gevaldik, gevaldik. Okay, so that was yesterday's shiur. That was the day before's shiur. We spoke about these yesodos. Where do you think I got them from? I got them from the teretz of this kashya. Go ahead, yeah. Shin chaf alef, gevaldik. All right, listen. Shin chaf alef, se'if katan pei daled. Go ahead, read. Go look it up. Mishnah Berurah.

Go ahead, read. Okay. Now keep in mind, because I'm going to slice and dice, as they say, the cases, the examples. I like the cases. Pay attention to the cases. So, lechatchila, years ago I used to say that the only reason why the Mishnah Berurah brought these cases is because that's what they had. They didn't have much. Now I remember my Bubby telling me that when they first time saw a banana, you know what it was? Nish gevust vos a banana is. In Shanghai they saw bananas for the first time. They saw bananas. Never heard. My Bubby was telling me, Bananas. Chinese used to eat bananas. The kids. So maybe that's all they had. Maybe they had only apples and nuts, because peaches maybe they didn't have. Plums maybe they didn't have. We'll see, Floydman. I'm saying, but peaches they didn't have. We'll see about Floydman, because we're talking about measurements and the size of the pit soon. Rabbi Yosef, I had a very nice conversation with Rabbi Yosef about this. So what does it say over there? Nuts and apples, yeah? Okay, yeah. Plums, Floydman, there's plums, yeah. Right. Why? Because it's called derech achilah. Yeah, lachazman. But lalter. Why? Because it's called derech achilah while you're eating. If you're doing it while you're eating, what's the kasha? How come here you didn't comment say it should be mutar straight, without a limit, without anything? It's mutar. You're paskening that it's mutar. Sfardim, ataka meikel on fish bones for this reason. That's the reason why Sfardim don't have, you know, there's no gefilte fish by Sfardim for this reason. Why is only Ashkenazim have gefilte fish and Sefardim don't? Ashkenazim have a problem with taking out the bones, so they grind the gefilte fish. Sefardim don't have this problem. They never had gefilte fish. There was no such thing. There's no reason for it, because the Sefardim hold, and it's a beni chai, and it's a kafa chai. That's right. They could take the bones out. You're allowed to take the bones out. Why? The Mishnah Berurah. It's this halacha. That's where it comes from. Just like you're allowed to take a pit out of a fruit, then avada you're allowed to take the bones out of the fish. What's the difference? They bring from ... ... ... Well, what? ... Oh, you hear? That's the—he's reversing it, because he's reversing it for that reason. He's reversing it for that reason, because that's the kasha. What do you do? It's the same sugya. I'm going to show you today how—what? Watermelon pits. We'll talk about watermelon pits. What do you think? That's peshat. How can we get to watermelon pits? We'll soon talk about watermelon pits. We'll talk, we'll talk about it. Not so pashut. Okay, we have to discuss it. Okay, so before you're told, let's see what the halacha really is, okay? Now, ready? Let's go. Agav, yeah. Would you say that bizman hazeh it's a little different? See, the olden times they used to come and open the fruit with a knife and pull out the pits. Today, you just eat it straight. So what are you going to say, the derech achilah anymore? Who cuts it up? Vas, that's... You know anybody doesn't eat an apple straight? You cut up an apple for the... Yeah. It's the Chassidic. You're told... Reb Yoel was the Chassidic. Can't bring raya from Reb Yoel. You cut an apple. You stay there with a knife and cut an apple. People eat apples straight, doesn't eat apples straight. So I want to taina, so I want to taina it's shayach. Avadah, in yest days they used to do differently. Possibly that today this halacha, this Mishnah Berurah, it's not derech achilah anymore. It's not so pashut. Or maybe, depends on the person, which I don't know. I don't know if you can go after one person. Like, let's say for you, it's derech achilah. But that's because she cuts it not for the... Yeah, she cuts it to make it easier to eat. Avadah, avadah, if it's derech achilah to go and take out the bones, and that's the yesod haheter, you see. Today we don't have that. That's not how people eat an apple. Good, but that could... so that's what I'm asking. Good. So the shaylah is, the shaylah is, does you wanting to eat an apple that way make it derech achilah? Again, so that's one way to look at it. The other way to look at it is that there's a halacha of borer, and you're the...

A specific case, so you can't say your case. Whatever boirer is, it is. It's a good shaila, I don't know. Under Rav Nevenetzal's he'arah, you could write this he'arah. What about b'zman hazeh? Does this Mishnah Berurah—it's a very nice shaila, beautiful shaila—does this Mishnah Berurah still apply today? Because today, usually people just take an apple and eat it. They don't sit there and cut out and take out the pits. I never saw anybody do that. All right, eat a peach. You think someone pulls it? It's not a hefsek because there's still European people around. No. All right, you take out a peach and you cut the pit out first and then eat it? Yeah. I've done it many times. I don't know. It's more mashlich. Now you just said the yesod of today's shiur. The yesod of today's shiur was that those vort, because I had a big discussion with Rav Elyashiv about it. He couldn't understand. Okay, we'll talk in a few minutes. Let me talk, let me talk, let me talk. What about a sakana for the fish bones? Sakana is don't eat it. You have to take it out. So don't eat it. So don't eat it, whether it's sakana. It's a sakana. I have to be oiver Shabbos because I need my cholent. No, but can't you say there's— I'm allowed to cook on Shabbos the cholent because can you imagine not a cholent on Shabbos? Sakana to others. That's the shaila. So that's the question. How come at some ois it's not achilah? So you take out the bones. Okay, let's discuss. Ready? The teretz possibly is what we spoke until now, that there's two types of ta'aroves l'gabei boirer. There's ta'aroves when it's like really mixed together, and yes, I asked you about chicken bones. What kind of ta'aroves is it? Is it the mixed together, or is it the attached one? We said that there's ta'aroves, and then there's attached. Possibly, the boirer, when it's attached, meaning when it's mixed, is much more chamur. It's much more chamur. There we're not going to say it's derech achilah to pluck the bones. You're mamash being boirer from a ta'aroves. But where they're just attached together, so the derech achilah, like siluk. That's the way you eat. You peel an apple, so you're allowed to peel the peel off. That's not when it's me'urav; that's when it's attached, around it. So, so too by the fruit, by the fruit and the pit, not mamash me'urav, not like mixed in, like every piece of fish has twenty, thirty bones. It's not the same thing as having one pit in the middle. So therefore it makes it better. That's what I'm trying to say. The case of apple, to cut an apple or a peach to get to the thing, is a lot better than ta'aroves, where it's all mixed in and I keep on pulling out bones from within a piece of chicken or a piece of fish. When you have a piece of fish and every second you have to pull out a pit, that's real boirer. That's selecting. But where it's just that I cut an apple, because normally you cut the apple or you cut the peach, and then you want to pull out the thing, not mamash me'urav, it's davuk, which we spoke about, that it's attached. I didn't say it's siluk, but it's somewhere in the middle between siluk and boirer. That's what I'm trying to say. It's somewhere in the middle between siluk and the real boirer, and therefore derech achilah will be a heter here and not here, which is a beautiful yesod, and it's an emes yesod. I mean, I think it's a common yesod. I hope. I mean, from what I understand, this makes sense. I mean, this is the way it's learned. Otherwise it doesn't make sense. I mean, ... And the Reb Leizer was mechaven right away. If it's a ta'aroves... Then the pshat is you don't have the heter of derech achilah. But where it's davuk, you do have the heter, okay. According to this, it should come out by grapes, okay, there the pits are not davuk; there the pits are parayvis. Those little things are like inside, almost like fish. So then there would be a problem, l'choira, to take the pits out for those that don't like the pits of the grape. It would be that way, if not for Rav Nissim Karelitz points out that since people do eat the pits of the grape, and when you're kids you don't eat it, but when you're grown up you eat it. You just swallow the grape with the pits. So anyway, pits don't have a shem pesoles, says Rav Nissim Karelitz. But if not, l'choira, I hold that this would be more like dagim, closer to dagim than it would be to the pits of a regular fruit. Forget about the single person in general, right, because what about the individual who he doesn't like pits, obviously, right. So Rav Nissim Karelitz says that pits of a grape is different than pits of a fruit. So pits of a grape become edible, and therefore there's no pesoles on it. But lu yetzuir not, then you would have these issues of l'choira, that it's tarovis and derech achilah, which means as you're eating it, you wouldn't be able to pull out the pits.

That's what we're saying. It should be the same, like peeling off a skin of an orange. No, the skin of an orange is not mixed, actually; it's just on top. So I eat the fish, I have to get— No, I don't. It's different. The way to get to the food is by peeling the top. The way to get to the fish is by taking out the bones. No, it's a way of selecting the pesoles out of the food. It's a lot different. The same concept of siluk, it could be applied in a case where it's really borer and not siluk, but in a case where it's on the outside or it's on the inside but in one place. But charoifus is really a mixture of bad and good, and you're mamash doing the regular classic case of borer. So it could be in such a case you don't have the heter of derech achilah. With this, okay, so he's coming because this is what you wanted about the pits. Let's get to the pits of the watermelon. Ready? The watermelon pits. This is the big sugya. Okay, wash, wash. Let's go, let's go. Ladies and so forth, glatt, right? Glatt. Yes. Glatt. It's a glatt minhag. That glatt is... Okay. You become a gadol, huh? I give you smichah in two seconds. You want to know the truth? Every year has moydim and ma'alos. The sad part of it is that we don't appreciate. Pilei ployim, it's pilei ployim. Yeah, matzas hayeitzer. Okay. With this, I want to say a meyridike nekudah about the watermelon pits. You ready? Lemaaseh, the velt is very makpid. Everybody knows, like I just said, every child is taught: you take the watermelon, you put it in your mouth and spit out the pits, right? Where does this come from? Where does this come from? So the truth is, I was thinking all my life that it has to do with the Chazon Ish, because the Chazon Ish holds that there's no heter of derech achilah by that tzomei sadag, and maybe he would agree even on the Mishnah Berurah of fruits that there's no heter of derech achilah there either, because it's even not even there possibly too. And I found in Hoiros Chazon Ish—there's a kuntres called Hoiros Chazon Ish. They bring psakim from the Chazon Ish, Reb Chaim Kanievsky writes that this is taka the Chazon Ish's shita, that even this Mishnah Berurah he didn't hold of. He didn't hold of not the Mishnah Berurah of atzamos, v'hu hadin he didn't hold of the Mishnah Berurah of garinim. Hoiros Chazon Ish—there's a kuntres, Derechim v'Hanhagos Chazon Ish, that's what it's called, Derechim v'Hanhagos. A little red— the famous red sefer, they sell it. It became like mamish a chelek of the Chazon Ish. You don't even have to say that, because that's similar to grape, that it's everywhere, the one in the middle. You see, Reb Leib, that's tnai shei, that's tnai shei, that's tnai shei. Al kol panim, I always thought that it has to do with this Chazon Ish, and that's what I want to say. Maybe not, because maybe it's closer to atzamos dag. That's what I want to tie in there. Okay, so we'll soon see. So I always thought that it has to do with this Chazon Ish, and the Chazon Ish doesn't hold of garinim. Okay, Dinim v'Hanhagos, perek yud-gimmel, se'if hei, in the kuntres over there. My problem: who says I developed here the Chazon Ish when I'm the Mishnah Berurah? I don't know, unless that's what happened, that the pitamut. Mishnah Berurah says clearly pitamut. So the kashya is, if pitamut, then why taka the velt is machmir on the watermelon? I don't understand. It's a first Mishnah Berurah, the pitamut. Okay. So the truth is, I was thinking of another nekudah. In the Chazon Ish that's cholek on the Mishnah Berurah, yeah, what would he hold l'inyan aftich? Aftichim or watermelon? Avatiach, yeah? What's the yesod of the heter of the Mishnah Berurah? The yesod of the heter of the Mishnah Berurah is because it's derech achilah. Comes the Chazon Ish and he says, Wait a minute, what are you talking about? You can eat it the other way also. I don't see it. You can't eat a peach to get to the pit. Who told you that it's derech achilah to take the pit out? If I can do it the other way, so it becomes derech achilah that way. Bishlama by a peel, I have no choice. But by a pit of a fruit, I can always eat the fruit first, says the Chazon Ish. Maybe by a watermelon you don't have that. I don't see. You can't do what? Eat the watermelon to the pit? How do you expect to eat the watermelon till the pit? You have a mahalach how to do that? No, what they do is they eat and then they spit it out. But I'm saying, as far as eating, could you eat till the pit? Instead of taking the pit out, eat the fruit till the pit. You can't do that by a watermelon. It doesn't exist. So even in the Chazon Ish, possibly, the Chazon Ish would be maskim.

That there's no problem with the watermelon pits. Nachum, let me say it one more time. Does everybody agree to me that the Mishnah Berurah is matir pits of fruits? Yes. Then I don't understand about the watermelon. Something... Wait a minute. When you say siluk, not siluk. I'm taking pits right out of a watermelon. It's even worse. It's taroves. It's even worse. So then it should be aser. Three-oh-two. That's the teretz. Three-oh-two. Let me tell you how a shiur works. The way a shiur works is you have to go b'hadragah, and then you can come to the punchline. That's the punchline. But first let's see pits. You want to know something? Reb Nissan Karelitz in his sefer, Takka writes this. According to Mishnah Berurah, you can eat watermelon straight. What's the difference? Reb Nissan Karelitz... There's a mefurash Mishnah Berurah, you're allowed to take out pits. Where did the watermelon come from? So I was thinking always because of the chazon ish. That's chelek on this Mishnah Berurah. And then I was saying even another cheshbon. Even the Chazon Ish that says that the reason why it's chelek on the Mishnah Berurah is because you can eat it the other way, that's not true. Not by a watermelon. By a peach, I can eat the peach till I get to the bone. But by the watermelon, I can't eat it till I get to the pit, right? I have to eat it with the psoles, and I got to get rid of the psoles. So what do I do? Good, I understand. I can put it in my mouth and spit it out, but that's the complicated way of getting around the borer. But in derech achilah, the derech achilah of a watermelon is take out pits first, right? Unless you say people swallow the pits. I don't know if people swallow pits. A lot of people do. Maybe because they're lazy to take out the pits. I don't know. A watermelon pit's edible. People are supposed to eat it. So then it's like grapes. So then you have the heter that it's not really pesoles. Yeah, we just said it. We just said from this, a karels. You like it? It's not the exact same thing like grapes. I'm just showing you how to learn the sugya. This is how you break up the sugya, yeah? A, pashtus, according to the Mishnah Berurah, this should be a problem. It shouldn't be a problem, because the Mishnah Berurah says, pitsan, pitsan, no problem. Ela mai, you're gonna come and say that it's the Chazon Ish. Oh yeah, the Chazon Ish takke doesn't hold of the Mishnah Berurah. But even in the Chazon Ish, it's not so pashut. Why? First of all, why are we following the Chazon Ish over Mishnah Berurah? I don't know, but let's say. But even in the Chazon Ish, the case of the reason, the casing, the svara behind the Chazon Ish why he's cholek on the Mishnah Berurah doesn't really apply by a watermelon. Unless you say this pshat, and I hold it's emes. It's not regular pit. A regular pit is not a taroves. Watermelon pits are what, rabosai? A real taroves. You maskim? This is good, this is good, rabosai. This is classic. But the grapes, derech achilah, because people eat pits. Unless you say people eat watermelon pits. Veisichnisht. I don't know, I don't know. It's not psoles. But that's grapes could be. Okay. The yeshiva's a tzal. How does he pasken? So everybody knows the chelek daled, siman ayin daled, Hilchos Borer, sif katan zayin. Reb Moshe has a teshuva. Reb Moshe says, Lechatchilah, the best thing is take in your mouth and spit them out. Okay, so that's where the mekor, of course, is that that's how you're supposed to eat watermelons. Rav Chaim Kanievsky brings down that the Chazon Ish also held you're supposed to eat watermelons that way. Okay, fine. What happens if you can't? Some people can't eat that way. They can't do it. So says Reb Moshe, you shake off first the— Shake. Give it a good shake, and whatever falls off, falls off. And the rest, you're allowed to eat by taking it out, because b'di'eved, it's ma'aseh; there's a stam, he means there's a ma'aseh, there's a mishtabur. But you're allowed to take pits out. So again, l'chatchila, the right way to do it—Rema, that's Rema's teshuva. You want to take it out, huh? קוק, look it up. Rema says, so this is l'maaseh. How do you eat watermelon? You shake. And I know with the kids what's going to happen. You know what's going to happen. Please stop telling kids to shake watermelon with pits. Forget the floor. The watermelon fights between the kids. No, you have no idea what's going to happen. But all right, al kol panim, you're supposed to shake the pits off. Shh, he's sitting, it's dangerous. Shake the pits off, you hear? And then you're supposed to what? What? I'm saying, first you should l'chatchila try to eat them and spit them out. In case not, what do you do? You shake it off, and whatever's left, you can take with your hand. So I saw the Ben Ish Chai in Parashas Beshalach, se'if zayin, says with a shinui. It's interesting, Rema doesn't speak about the shinui, that when you take the pits out with your hand after the ni'ur, after you shook it, so Rema says just to take them out. But the Ben Ish Chai adds that you should take it out with a shinui. Okay. Because it's not real borer l'maaseh; you're just shaking it off, you're pushing it down, you're not really going with your hand and selecting. Okay. I only had one shot, according to the Chazon Ish.

The Chazonish says it's better by taking it out. Would he hold you're allowed to be menayer? According to Chazonish, are you allowed to be menayer, and whatever's left out, to leave in? Yeah, you see it? You want to read it? I think I pretty much said it about accurately, right? More or less. I mean, it's from memory, but I think it's that way, yeah. The best thing is to take it in your mouth, exactly like what we said, yeah? If you can't do it, if you can't, be efshar lo klal, k'mo likin l'tinok, yachol gam litol b'yadayim eilu she'ein nitzin b'nanua hayad. Okay. Now, according to the Chazonish, that this is not good, according to Chazonish that this is not good, I'm just clarifying, maybe you could first shake it off. I don't know. Would the Chazonish hold I'm allowed to shake because it makes it easier, like less pits? I don't know. I'm mesupak. Pashtus, if you have a chance to look up the Chazonish, I think that he holds that it's all asur, if I remember correctly, the mashma'ut. Quickly, quickly, yeah, yeah, because I really want to finish a lot. Okay, kitzur from here is factual stuff. I'll tell you what Reb Elyashiv— I spoke to Reb Elyashiv about this shaila. I'll tell you what Reb Elyashiv told me. I want to get it exactly because I don't want to— okay. First he says taka not like— exactly like we spoke. In other words, even Reb Moshe says l'chatchila you should, what, put it in your mouth and spit out. Reb Elyashiv says first you shake it off. He told me you could first shake it off, no problem. Shake it off, and then you put it in your mouth and spit it out. The Ben Ish Chai says something else. The Ben Ish Chai says shake it off and then take it with your hand. Reb Moshe says you take it in the mouth and spit it out. Reb Elyashiv told me you could first shake it off and then take it in your mouth and spit it out. Even if you're machmir that there's a problem with the boirer, the menanea is good. That's really because I was asking about the Chazon Ish. What would the Chazon Ish hold by menanea? Choira, what he's trying to say is, I guess he answered me that even according to the shitos that hold it's aser, and it is boirer to take out the pits, but the shaking part is mutar. Okay. B'kitzur, let's move on. Now, the next thing he told me was a chidush nifla. Rabosai, I have to go weiter. You can't come in the last second and then hold me back. We have a lot to do here. B'kitzur, rabosai, listen. Then he told me a me'oridike nekudah. He said like this: You have to take it in your hand for derech achilah. It can't be in the plate, right? Derech achilah means while you're eating it, as you're putting it into your mouth, you can take out the pits. Derech achilah isn't to take out the pits when it's in the plate, okay? Third nekudah he said to me, it has to be that the piece is a piece that you would eat derech achilah, which means you can't take the whole watermelon and start taking out the pits and chewing bite after bite after bite. In front of every bite, you're allowed to take out the pits, so you have to chop up the watermelon into little pieces. Take out— Yeah. I'm telling you again, if you hold that you're allowed to take it out, if you hold you're allowed to take it out, if you hold in the Mishnah Berurah's heter—he's explaining to me in the Mishnah Berurah's heter that you're allowed to take out from the watermelon, but it has to taka be derech achilah. So I was thinking to myself, l'maaseh, who doesn't eat watermelon? You know, eat watermelon, right? Take a big slice, huh? And you chew it. Unless Reb Elyashiv never saw such behavior, you know, he wasn't, you know, like only an American would think of it, or a chareidi, a real Yisraeli, you know. But it could be in Reb Elyashiv's home, his family sliced up the watermelon and they ate it piece by piece. You hear what he's saying? Because it has to be the derech achilah. I mean, l'maaseh, derech achilah, they take a full big piece of watermelon and everybody's biting away. Same point. Whatever is the derech achilah, you're allowed to take off the pits before. I see no one doesn't want to finish. There's so much here. Rabosai, it's so much. So let's go vayter. After ma'ariv. Let's go vayter. After ma'ariv. Lefi zeh, I want to say another chiddush, shva? Correct. Loיס סודים has to be derech achilah. A person has to eat it. That's what I'm saying. That's what I was clarifying. I didn't have the chutzpah to ask him this, but I was clarifying this. And I was clarifying that in his mind there's no such achilah. That would be achilah gasa. He couldn't understand. Someone would take an entire piece of watermelon and chew it up. Okay. How does afloises suda—making a plata—afloises suda is a chiddush, even maybe, maybe, but that's a maybe. The maybe even loיס סודים. Okay. You ready? ... Life is good. Life is very good. Okay. Lefi zeh, I want to tell you—

There's two types. There's melons and there's melons. You gotta know your melons. There's watermelon, and then there's cantaloupe melon. Cantaloupe melon, the pits are not me'urav; they're all in the center. So if, in my raid, you would have to head to the Mishnah Berurah. Don't listen to the minhagim. Don't listen to minhagim. You take a drop of the cantaloupe with it. It's a little bit of... Shabbos kilchasa. That's what I got from Shmiras Shabbos K'hilchasa, perek gimmel, halacha tzaddik daled, that by a watermelon, a cantaloupe, that it's in the middle, just spill it out. Spill it out. Soyls b'toch oichel. I don't know. He says spill it out. I don't know. Maybe you could take it with a thing also. If there's no borer, then you could take it with a spoon also. That's it, you hear? So this is also a svara that would be mechadesh by a watermelon. No, he says it's no borer. I don't know what he says. I said the words spill it out. You get the Shmiras Shabbos. I know, but I don't like it. It's connected, though. It's mamash connected. Okay, now, the Chazon Ish writes a very big chiddush. The Chazon Ish writes that when you take taka a pit out of a fruit, that it's aser according to him, not like the Mishnah Berurah. What you have to do is to take the food out of the pit. So you have to hold the pit, Chazon Ish, and you take the food. Instead of pulling out the part of the pit, pull the food part out. That's what he says. Okay, so I have a shaila. So I have a shaila: what would the Chazon Ish hold by stam being mafrid it? Does he mean I gotta hold one steady, the pit steady, and pull the food, or can I just separate it? I mean, the Chazonish said to hold the pit and pull out the food. Maybe he held it; you're not allowed to separate it this way. That's the original. That's the vort. But he doesn't say by the fruit. When he talks about by the fruit, he says this, that you should go—the last piece of the Chazonish—you should go and hold the pit and pull the fruit. Okay. Now, I have a shaila. Could you do this like the Chazonish by a watermelon? You can't even do it. I mean, how would you do it exactly? Right? You can't hold the pit. The apple also is not shayach. You could hold by a different part. You could hold by the apple by the twig, and by a melon, the green part. Huh? Yeah, that I hear. But the pit part—you can't hold the pit and pull out the watermelon, right? Yeah, but you pull the fruit from the pit by holding the green part. Yeah, but we're talking about the pit now. So how are you going to get— You pull it away from both. You could do that. You could hold the—see, but the pits are inside the red part. You hold the— How are you going to get the pit out? You pull the red away from the— Oh, lemaaseh, Reb Elyashiv told me avocados, there's no problem, because since the pit is so big, so therefore it's niker, and therefore it's not called me'arev. Ah, that's my shaila. That's the shaila. V'yesh l'hatir מצד דבוק, and the teretz is that could be derech achilah with davuk is mutar, and that's the vort. That's exactly what I just told you. Derech achilah and davuk is mutar. That was the whole vort. That was my whole vort. Davuk is better. Davuk is better. Real taruves, you don't have the heter of taking out a pit, like the Mishnah Berurah. But something which is only davuk and it's not me'urav, you have the heter. Okay. What about a peach? What about a peach? Chayer the peach, it's a smaller, right? So the truth is, the truth is, well, huh? It's more like inside, it becomes ... davuk. I don't know, I don't know. L'maaseh, l'maaseh, the floim, I want to tell you about the floim, okay? And this I heard from Rabbi Yashiv, very interesting point. If you take a look, yeah, the floim is the plum. You're able to squeeze the plum and the pit comes out. What do you mean? What are you talking about? Especially when you have the prune. You squeeze it and the pit comes out. What do they call that? A date. You squeeze it and the pit comes out. So Rabbi Yashiv told me then that it's okay. You're allowed to do it. Told me you're allowed to do it. So years later, I saw three words in the Chazon Ish. You end up picking out the Chazon Ish? He says about if you're able to get the—

Pit out by koimeit, by flapping over the food, then it's mutar. I think that's what he means. I never understood what he meant till this, because it's not called breirah. It's a different activity. I'm squashing. I'm squashing. Take it out, quickly. It's not there. Where is it? Okay. Okay. Now, the case that he brings—what are the cases? Apples. What was the case of the Mishnah Berurah? Apples and nuts, right? And shekeidim and nuts. Go ahead. He talks about kimut. Chazon Ish talks about a case of kimut, yeah? Does he talk about peaches? Doesn't talk about peaches. It's nun-daled, se'if hei, I think it is. Just flummin. Just flummin. Okay? Flummin, not plums. Okay. Apple pits are how big? Huh? How big are plum pits? A little bit bigger. How big are peach? Bigger. Reb Elyashiv told me peaches would be like avocados in its mutar. I don't know if the people know this. People probably מסתמא אסר the pits of the— But he said that l'choira there would be no problem by the peach. The peach is niker, and the avocado is niker, and the cases of the Mishnah Berurah are very small. That's why I was trying to say you have to see the case of the Mishnah Berurah, huh? No, but that could be a real taroves. We spoke about that. Separate. You're cutting in half and you see it, and it's also derech achilah. Here you don't have that derech achilah. Okay, rabosai, we'll stop over here. These are meyridike psakim. You have it, the last line. Give me the last line. Shazifen. The shar peiros, שניטקע ברויט לאזט ער גאר מיט הויכע, אויך עסס הגרעין בידו אחת, ומושך את הפרי בידו. Okay? ואם מקפל האוכל עד שהגרעין נופל— that's where I understood. That's where it comes from. That's where Reb Elyashiv got it from. This nekudah, that you're allowed to squeeze the fruit. People don't know this; it's one line. It's a one-liner. ואם מקפל האוכל עד שהגרעין נופל, שפיר דמי. That's where I held. Reb Elyashiv told me that that was an interesting chiddush. But then years later I saw the Chazon Ish and I realized, ah, gevaldig, Chazon Ish. Okay.