Shabbos 122b: Muktzeh, Tzorech Gufo U’mekomo, and Moving a Mortar with Garlic

Transcript

Actually, there has to be a vadik tzorech b'Shabbos. Yes. Let's take a look at Rashi, Kuf Chof Daled. Rashi. Rashi. ... b'Shabbos. Rashi, shalanu. Rashi, shalanu. What does Rashi tell us? ... b'Shabbos. If you take a look, two things we can learn out from b'Shabbos. One, that it can't be for after Shabbos, and two, it would have to be maybe, maybe ... b'Shabbos, ולא ספק ... Otherwise, look, you're walking, when you take your cup, you just ... ... That's not my fault. Here, tell me something. You know, you heard the Pri Megadim, right? The Pri Megadim. He was okay, right? He wasn't a meshugener, right? He wasn't a leader, right? Very good. He was a ... ... Pri Megadim, reish samech hei, Mishbetzos Zahav, seif katan ... Otherwise. ... reish samech hei. Mishbetzos Zahav, seif katan ... ... What is ...? What's that? ... Yeah, sure. ... Begin Shabbos, yeah. ... Bring him a Pri Megadim. Bring it. No, no, no, no, otherwise. You said ... I don't like it. So you have a Pri Megadim. Give a lot of day. You say not yet, because what I'm saying is, there's no ... In hilchos hachanah, once I might need it, there's no hachanah anymore. Here, af al pi כן. The Pri Megadim wants to be medayek from Rashi that a keli shemelachto l'issur, it becomes ... You understand? There's the ... There's something else. Here it comes. Listen carefully. You know, our shiur is based on one thing: reading the Rashi. Reading the next Rashi and tell me what you pasken according to the next Rashi. We know keli shemelachto l'issur is mutar, right? ... Read the Rashi. When's it mutar? In what case? Have Rashi in the next Rashi in the sugya. Rashi by Rashi, we learned. So what's the extra word there Rashi tells, bichlal ...? You need it on Shabbos. Pirus: if you need this object for after Shabbos, then ... Even if I might need it on Shabbos, and I just don't know for sure that I need it on Shabbos, says the Pri Megadim in Rashi, Rashi holds it can't be ... Because I have to be in tzorech Shabbos. Just because you might need it on Shabbos, that's already not a reason to be metaltel. Yes? ... Now, if you take a look, Rashi, kuf chaf gimmel, amud beis, dibur hamaschil, v'chazru ... Good, you have it? The case of ... remember we spoke about it? Yeah. Rishonah hayu ha'ovrim ... and then it was chazru v'hitiru. Do you have it? Yeah. What is chazru v'hitiru? Rashi. V'taltel. ... mutar l'shabbos ... Again, what does Rashi say? L'Shabbos l'gufo. It's just one thing I want to point out to you. Let's look at the Rashi in the Chamal itself. You see the Rashi in the Chamal itself? We pasken the Chamal itself is what? Is asur. What does Rashi say in the Chamal itself? ... she'ein tzarich l'achshav ... Go ahead. ... Right? So what's the Chamal itself that's asur? ... now? Ella what?

Right, you'll go up in the sun, yeah? ... Now why does Rashi have to say, she'eino tzarich l'hachshoch? Just say he's doing a ... he's doing ... He's tying in the chamor itself, that it's not tzarich Shabbos. And if I would need it on Shabbos, then mashu'd be allowed, right? Right? Why is it so? No, I'm saying, he says, she'eino tzarich l'hachshoch. So pashut pshat is—okay, so what's the pashut? Everybody, you have to learn pshat. You know what the problem is? I need a gaon in pshat like you to help, okay? It's a big problem there. I see from this Rashi. I see interesting Rashi. First of all, Rashi explains to me what's called ... Shabbos. Fine, Shabbos, okay, good. Now, mechamer l'atzmo, I would have said, you hear, I would have said, you know what mechamer l'atzmo is? Mechamer, I don't—it's not, I don't need it. You don't need it. You just want to save it, save it, right? I don't need it, I just want to save it. But Rashi says, she'eino tzarich achshav. Rashi's saying something. Ain tzarich me'achshav, you understand? I know. I didn't say ... gufa. Rashi, Rashi says. Huh? No, I'm telling you. I know, but I'm telling you that's the deal. When it's b'Shabbos, it has to be that the gufa is b'tel b'Shabbos. Yeah, I'm telling you this. I understand, but I'm showing you I'm not off base when I'm ... b'Shabbos. I'm showing you. You know what it is, right? No, what I just was, I'm saying that I have a right from Pri Megadim, and I'm right when I'm saying Rashi. But you saw the Pri Megadim. Okay, good. You with me? Everybody with me? Yeah. So then Rashi should have said simply, it's just not needed. It's michamer l'tzorech. Rashi says, Ein tzarich achshav, mashmaing that if I would need it later, ... it would become mutar. Huh? ... even if the reason why you're doing it is michamer l'tzorech, but you need it, then I'm doing it because I need it. But what I see Rashi says, Ein tzarich achshav, I don't need it now, right? But I'm doing it michamer l'tzorech. Yeah, but then it's not michamer l'tzorech. That's why michamer l'tzorech. Even if the reason why you're doing it is michamer l'tzorech, but you need it, I need it, then I'm doing it because I need it. But what I see Rashi says, Ein tzarich achshav, I don't need it now, right? But I'm doing it michamer l'tzorech. Yeah, but what if I need it later on in Shabbos? It would be no problem, right? Rashi says I don't need it now, right? Therefore what? Yeah, but maybe I'll need it later. Therefore what? I don't need it now. Now I'll be mechalel. I'm not using the pasuk. Rashi abhors because as long as I need it any time on Shabbos, I don't need it now. What does Rashi say? Because Rashi says b'Shabbos. As long as I need it on Shabbos, Rashi says I need it now. When I'm a tzorech, klal rule means what? When I need it, what? Any time on Shabbos. So how come—doesn't mean really literally now. It means, so why say it? So why say it? So it has to be an object that you usually use during— You say absolute Rashi. Not only now; it's not the time for an object. That's a very funny Rashi. Then you're saying the Rashi mamash. I'm saying that was the kavanah. You're saying Rashi, love dafka. I'm saying like this. Okay, someone asked you, very simple. And let me tell you something. You know one of the best parts of the shiur is we're ללמוד up the Rashi. Just to read the Rashi, just parshah, how to learn up the Rashi. Okay. Hagahos ... vay. Esher vay too, maybe you know. And the answer is, Rabbi Walkin was medayek in Rashi b'Shabbos.

And he showed you pikuach, which says the same thing. The tzerech gufa has to be b'Shabbos. When the tzerech gufa is not karov to Shabbos, or the other dish, or it's for after Shabbos, what happens? We'll say there's no kulah of tzeruch. Did I say that to you so far? Now I'm asking you, if that's true, let's take a look how Rashi learns michamel itself. Once michamel itself, I don't need it now. Eino tzarich achshav. I don't need it now, but rather, I'm taking michamel itself. I'm being medayek in Rashi too. Why does Rashi have to speak about I need it and I don't need it? Let Rashi just say, my kavanah is michamel itself. What else do I need it or I don't need it? Why can't Rashi just say my kavanah is michamel itself? You don't have to need it. Oh, the teretz is then it's not michamel itself, then I don't need Rashi for that. If I need it now, so I'm not taking it michamel itself; I'm taking it because I need it. Again, if the pshat is I took it in michamel itself, Rashi doesn't have to discuss if I need it or I don't, right? Because I took it in for this reason. So say, as long as you took it in, the teretz, Rashi's not happy with that. Rashi needs more. Rashi needs that you don't need it now, right? The difference is when I take in something which I don't need now, that's mutar. If I'm asking, so according to the above Rashi, when tzeruch gufa means I don't need it now either. As long as I need it on Shabbos, but I don't need it now either, it becomes mutar. So why is this asur? Why over here, if I take it in, I don't need it now, but I need it later, it's mutar. We're here, if I take it in and I don't need it now, it's asur. And I might do later. Yeah. He should have said, I’m telling you on Shabbos. He should have said, not after, because from this you make a deal, we later on. Exactly, exactly. It should be, but the way the mechaber itself. It should be before Rosh Hashanah, but Shabbos. Any time, any time on Shabbos, as long as it’s tzorech of Shabbos. Here, mashma the tzorech has to be when, Eliyazer, a tzorech not Shabbos, but a tzorech of— No, don’t. Okay, we’ll say it again. Tell me when something is mutar and something is asur. You would say, like a balabas, tzorech gufo is mutar, michamel itself off. You look at Rashi; Rashi didn’t say that. Rashi says a lot more. Tzorech gufo is tzorech of Shabbos. Yeah? What’s called michamel itself, she’eino tzorech achshav? It’s a machlokes, my kavanah. It has to do with why I’m moving it. Now, I’m asking like this: in hilchos Shabbos, in order for it to be mutar, the tiltul has to be what? That I’m metaltel it with tzorech of Shabbos or with tzorech of now. So if the first Rashi is mashma, as long as I do it for the tzorech of— and from the michamel itself is mashma, contradiction. Something’s wrong here. Ichshav is in kavanah? I don’t know, ichshav is now, unless you say lachshav. Strange, we’ll say lachdavka. Rashi, I only on Shabbos, Rashi shouldn’t say. The same thing before he says Shabbos, let him say Shabbos. Eino tzorech b’Shabbos. Same way he said before, tzorech of the Shabbos, let him say now. No? Beautiful beer, huh? That's called learning. See? This is what I got from my years, years, ... sitting years. No, that's what you got from your years. This is what I got from my years of learning. Got that? Whatever I learned, I learned like this: how to read it. How to read it. Meaning, once you read it, you say there's something here. There's something he's saying something, and stop there. Yes? So far, so good? But why are you with me? Which one? Kuf-kuf-gimmel? The next one. Kuf-kuf-gimmel beis, the next one, right after ... ... Take a good look. The Gemara comes along and brings down a shita of Reb Nechemya, right? Right. Kuf-kuf-gimmel ... Nechemya ...

Clean issur, ela tzericha tashmisha. Yes. Okay? Letzorech tashmisho, only letzorech tashmisho. That's a Mecham yeshiva. The tashmisha. Tashmish? Tashmish hamyuchad. I said not special tashmish. It’s not a regular. Notice that Rav Nachman only speaks about tzorech gufo. Sure, because that’s kli, right? No, no, no, not. If Rashi says, if ... hamur, right? That’s what should be, right? That’s when you read the next line of the Gemara, that’s what he has to say. When he’s giving a shiur, you’re ... mechametzel, you’re ... the whole Shabbos. Yeah. We’ll take a poll. Does anybody here think ... means the whole Shabbos? ... now. You hold means the whole Shabbos? Maybe. You hold right here. That shouldn’t be. Okay. I have no problem. Why? Why? As long as you learn. As long as you... What does Rashi want to say? I see from Rashi that right now you’re moving it. Rashi’s saying is you don’t need it. What is it, ...? Let’s say I would need it in general. Let’s say I need it later for Shabbos. I’m moving it for later, not for now. You’re right, now I don’t need it. Now I’m taking the ... itself so I can have it for later for Shabbos. Meaning he’s saying like this: since you don’t need it for now, now it’s considered ... If you would need it right now... If you understand that, start with mechamahaletes becomes krishon ... and it's mutar legufo, or ... So in fact, Rashi says then, if it becomes mechamahaletes, even if you're going to use it later on. On Shabbos. That's not true. It's not true, because Rashi b'Shabbos. Rashi should have said it makes so b'Shabbos. But I mean, right? Exactly. Rashi's mashma that ein tzorech means I don't need it now. That's why it's called micham lesel. What if I took a micham lesel for later? Then according to Rashi's mashma, it's asur. That's not true. It should be true. It should be true. Okay, now, take a look. The Nechemya, the next piece of Gemara, Nechemya says, a kli is only nיטל for what? Nיטל for tashmishta. So, pas, as you would say, kol shekein shelo ... if you need that for lgufo, right? What about when it's not lgufo, right? When it's not lgufo, it's asur. When it's not lkach, huh? Over here it's mechamah ltzel. Over there it's kli shemlachto lissur. What? Yeah, it's kli shemlachto lissur, mechamah ltzel. Here it's not lissur, you're not taking the mechamah ltzel. That's the question. Rashi says this is not a tzrich now. So first of all, Rashi has to add that. So I'm afraid because Rashi doesn't care about mechamah ltzel. He cares about tzorech and not tzorech. And if he cares about tzorech and not tzorech, he paskens that tzorech has to be only for Shabbos. So Nechemya comes along, you hear? You want to see? So Nechemya comes along and says what? He wasn't Nechemya. ... It means that you're taking it from lgufo or l... For later. For later. Yeah. Only now you can use later too. And here Rashi says, talking about you want to save it, not — it doesn't have to do with lgufo or not lgufo. But that's Rashi's problem also. Why does Rashi have to say lgufo? Why does Rashi have to say ...? Rashi didn't say, what you're reading. Michamel itself. Rashi's the whole ... Michamel itself. That would be good if that's what Rashi said. He doesn't say it. That's how he began the diyuk. Rashi should have said, Michamel itself is waterly answer. Answer. Rashi didn't say that. So that's what Rashi—Rashi has to answer that. Teretz Rashi does answer that. Now once Rashi has that, it puts a whole new picture here. The nafkamina is if you need it now or not. But Rashi says that's not true. Okay. You know what it is? I just want to give you the facts. The reason, you know what, you don't need Ma'amar. Ma'amar is not that important. Maybe the reason, the Rishonim, to learn how to read. Maybe he's just explaining the case of Michamel itself. Why do you have to explain Michamel itself? You know, let him tell me it's from a basketball and it's a hundred degrees outside. Who cares? He's explaining that the reason why you're moving is not for or mikomo, but the reason why you're moving it is because of Michamel itself. You understand? Why? Because right now you don't need it for or mikomo.

So I'm gonna ask you a question. If he would not need it for now, but he would need it for later, what would be in the Rashi? It shouldn't need it for later? Yeah. Rashi said that it would have to be mutar, right? Let's say not for now. Let's say I'm moving it for later. For what? I'm moving it from now so I could have it for later. So I'm asking, what do you tell me? You don't need it now, right? But certainly you don't need it now for... Exactly. But let's say I need it now for mechamas d'later, for l'gufo. My kavanah is for later l'gufo. What's the halacha? What is the halacha if I need it later l'gufo? You want to say later. You want to say that mashma from this Rashi it's asur, but it's not true, because the Rashi before is mashma this is... Shabbos. You need it on Shabbos. Okay? Okay, now listen here, right? Good? Yeah? Okay. So the mechanech comes along and says it has to be l'tzorech gufo. It has to be l'tzorech gufo l'kulei. What happens now, the question is, are you allowed to move a kli? Why would it be asur again? Where? Because of Rashi. Because of what? Because of... Because of what? Because you can't do for later. So Rashi is mashma you can only do it for now. Why? You can't move a kli unless you need it now. That's the pashut. Doesn't matter. Let's say... What does it matter for what? Rashi said. Because you're not doing it for—actually, you see the problem is you're doing it for kavanah l'acharis, but actually because you're not doing it for now. Once you're not doing it for now, then the problem is it's not true. You can do it for later. Okay, now, if you come along, you see if you read מהמחנה, the first thing that comes to mind is from the מחנה. Yes! Oh, the מחנה says, צריך גופאי. It has to be a צריך גופאי. Now, what would happen with צריך מקומו, according to the מחנה? What happens if I want to move a— It isn't machlokes. It isn't machlokes. It isn't machlokes. That's called learning. That's called learning. We're learning, we're learning, reading line by line, Rashi by Rashi. Rebbi נחמיה, Rebbi נחמיה, Rebbi נחמיה, Rebbi, Rebbi. Oh yes, do you know what lakewood yeshiva is called? BMG. Lakewood Yeshiva is merged by BMG. I'm giving you a bracha. TMG should turn into BMG. Let's go back. If you take a look, what does the מחנה say? That's what it says, BMG. What does it say? It says like this. It says, the מחנה says, only if you just— What about the קמאי? So let's take a look at תוספות. תוספות דף ל״ב, דף ל״ב, ... Correct. Okay. ... Rambam. ... Here. Okay. ... Rabbi ... Where's Rabbi ...? Where's Rabbi ...? ... ... ... ... Why would you have to bring a melachah ...? This ... talks about kelim ha-mutarim.

According to ... Tosafos in Maseches ... Here. First question. ... Yes. Right. ... Right. ... Right. In other words, Tosafos learns that according to the shita of Rava, here, tavayu l'tzar gufa d'makomo shari, here, and the chamur itself will be asur. Depends what shita. According to one shita, it’s going to be asur, and according to Rava it’s mutar both, just the chamur itself. According to one shita in the ... it will come out that tzar gufa and tzar mekomo is asur, like the ... shlo yotzar gufo, tzar mekomo is asur, right? And that’s the shita of the first Rabba. According to Rava, tavayu l'tzar gufa d'makomo shari, but the chamur itself ... Okay. Rabba, l'kirab Nachmani. According to Rab, everything's... ...Rab. So Rab, l'kirab Nachmani... According to Rabba, Rabba, ... k'mo. And according to Rabba, ... Torah ... That's how the ... Huh? ... According to the ... the ... speaks about what? Torah ... The question is, does it apply to ... also? Tosafos says clearly that it's a shaylah. According to one man d'amar, and the ... says even ... Torah ... will be aser. Rabba and Rava. Rabba, which the he says that the ... will be aser according to the ... Rava, with the ... says that ... according to ... The same way ... is mutar, then the ... becomes mutar also. Who? ... Everybody holds. The ... comes along and says, ... only ... Comes along Tosafos and he explains that it depends. The ... will depend on two shitos. According to one man d'amar, the ... is going to be aser, and according to one man d'amar, the ... is mutar. Take a look. This is a big machlokes Rishonim, very big machlokes Rishonim. According to a lot of the Rishonim, even according to Rava, they argue what should be according to Rava. According to the Rashba, the teretz of kaima will be asur even according to Rava. And according to the Ramban, the Rashba and the Ran, l'tzorech l'kaima is going to be mutar. That's your kasha, right? That's the kasha. If he says it's asur, only משום... That's the kasha. That's the kasha. How do you explain? ... Not so clear. Let me see how we can make it clear. Let me see how we can make it clear. I know, but I don't want to tie them in. Okay, let's read the Gemara. Okay, I'll tell you what we'll do. Let's read the Gemara, okay? You know what? Let's make it nice and simple. ... Okay, we have to read the Gemara. Nice and easy. We'll make it easy. Thursday.

Oh. So, kol kem, this is ... why? What's the keli hamutar? It's nitul shelo l'tzorech, and we pass like that. You see the little base? That's how we pass. The chamis mechadesh now, ein nitel l'tzorech. Kelim hamutarim is only nitul l'tzorech. Comes along the Gemara, ... Amar Rabba, ... That's called gufo shelo l'tzorech davar, shelo l'tzorech, and davar she'makom l'heter, okay? Right. ... Mai l'tzorech, machlokes l'tzorech. What's called l'tzorech and what's called shelo l'tzorech? Says Gemara, Amar Rabba, l'tzorech davar she'makom l'heter, l'tzorech gufo, shelo l'tzorech. That's called what? Gufo. ... Yeah, you have it? What's called l'tzorech? Tzorech gufo is called l'tzorech. Shelo l'tzorech is called shelo l'tzorech, which means it's asur. Tzorech gufo is mutar, meaning gufo, and davar she'makom is going to be what? Asur. Continue. ... And still, and still, and still, what's the halacha? Asur. ... Go ahead, continue. ... The word tzorech means tzorech gufo. Shelo l'tzorech means tzorech makomo. ... Both are mutar. It's only with the mechami that says, Tzarich gufo, it's Tzarich mekayem exactly. Question: what's tzarich? Tzarich gufo, tzarich mekayem. Tzarich gufo shel hakli, he doesn't. Correct. Continue, continue. V'asa, v'davar she'eino... No, no, no. Meaning, kama kama is matir in davar she'eino l'tzorech, he only is matir one. Tzarich gufo, not a k'mo. In l'heter, he's matir both. ... matir. And he says, afilu davar she'lo l'tzorech l'heter, but tzarich gufo, and tzarich mekayem. That's one machlokes. Amalei Rava, comes Rava and he says, Tzarich mekaymai? What's tzarich mekaymai? Shelo yitzerich kerisah lei. That's because shelo, instead of called tzarich. V'amar Rava, l'tzorechhu, davar she'lo l'tzorech l'heter, בין לצורך גופו בין לצורך מקומו. Actually, lo l'tzorech, afilu mechamer itself. It comes out when a mechamer argues, the only argument the mechamer itself, because the whole tzarich is both. Right? Well, keep on reading. ... Why would happen? Yes, yes. Come fresh tomorrow. Okay, so you see this machlokes? Good? Okay. The question is how you translate the word l'tzorech. If l'tzorech means tzarich gufo, then shelo l'tzorech means mekaymai. So the mechamer says shelo l'tzorech is asur. Even on a kli heter, on a kli heter, then even the kelim comes after. You understand? Yeah? Mashein kein if you weren't so gufoi, mikomei and gufoi. If you were mikomei, mikomei and gufoi, right? So Shulchan says means you have a shlach lisa bechal, or mechaber lisel, right? No, because gufoi is always. The question is, what is gufoi mean? Does gufoi mean a klimei, or— that's the question. According to Raba, mikomei is not gufoi. Mikomei is mikomei. The second shita, Rava. Second shita is, third gufoi is gufoi and mikomei, and what's called Shulchan, mechaber lisel. And that is the chemya. According to Raba, either the third gufoi is the third gufoi and the third mikomei, right? And according to the chemya, the third gufoi mutar, the third mikomei asur. Okay. So this is Rashi's taich. This is how Rashi's taich is learned. Okay. Comes along the Rishonim, yeah? Let's take for example, let's learn the Rashba. The Rashba comes along and learns that in the mechamya, the way we pasken—

You need a certain kind of taco. You need a pasul across. And the Ramban learns, the Ramban, the shita, and the Ran. Rabba. Yeah, Rabba is. When the Gemara... No, that sounds how you pasken. You pasken like Rabba. The Ran says studio. Well, my coins in the... will say. The makomot. The kli is like Rabba. And the Ran, shita, and the Ramban learn that... Let me tell you what I want. The homework has to begin soon, and I'll tell you where we're heading with all this. Let me ask you a kasha, okay? I want to ask you a kasha. When we talk about muktzah, okay, when we say muktzah, and a utensil becomes muktzah, is it a pshat is the tzorech of the kli, tzorech ha'adam? When the word tzorech, whenever we discuss tzorech, I yesterday discussed two barichos. Does tzorech mean the kli, or does tzorech mean... I'll tell you. Tzorech mikomo is the kli. It all depends again. Listen carefully. Why? Because tzorech mikomo, you need the kli to use it. Tzorech mikomo, you need that place. So then it depends. That's where the Rishonim come in. If you... I mean, you sit there. Yeah. If the taich is you need the kli, there's two things: you can need the kli. You can need it there, or you can not there. Question in the kli. Melachah. Question is, how do you translate tzorech makom? Is tzorech makom another type of tzorech mitzvah? Meaning, you need that object not to be there, right? Or you need that place for your use. So then the pshat is the opposite is just what? If only mitzvah adds, then I need the place. Yeah. You have to have a right? Is the type is that I need this thing away. So then the tzorech and the tiltul of this kli, you know what it is? Either I need it because I need the kli, or I need it because I don't need the kli, or I want the kli, or I don't. It's all the tzorech what? The tiltul of the kli becomes the tzorech. Huh? That's from the Chayei. I'm saying this nekudah. I'm saying this thing. When we discuss tzorech, is the type of tzorech, tzorech means tzorech the kli, or tzorech is mytzrach. When we talk about a heter of tiltul al tzorech, mytzorech, or there has to be a tzorech mitzad the kli? There's a chiddush. When we call about mekomo, we say we're arguing in this nekudah. Do we say that the pshat is the tzorech has to be the kli, then it means I need that the kli is not supposed to be there. There's a tzorech in the tiltul of this kli mitzad the kli. That one's called the tzorech makomo. It doesn't have to mean that I'm מטלטל the kli because I want it. I could sometimes be metaltel the kli because I don't want the kli. I'm moving it away because I don't want the kli. So is that tzorech kli? That's tzorech kli. Mashenkin, if it's not a question of the kli, but rather I need water, so the tzorech is the makom. So as if I'm moving the kli because I need the makom. That's the Rishonim, because tzorech does not have to only mean what? My tzorech, but can mean what? The tzorech of me. I believe that that's why Rashi says kol shekein by Rabbi Yehuda, and mashenkin in our shita, there's no discussion of tzorech mekomo, because once the taich is tzorech means what? My tzorech, and tzorech mekomo becomes nuk, it's not a chiddush anymore. Pashut mutar. Who? Whatever the reason is, it's even. I'm allowed to even lechatchila. Even. Of course l'fanai is good enough. It's my tzorech. I know, because I don't understand in my tzorech.

To Reb Raba, just me, my tzorech. Remember yesterday was a diyuk in Rashi: one is tzorech the kli, and Raba talks about the tzorech of the person. Remember we made the diyuk? That's why in Raba there's no she'eilah of mekayem anymore, because mekayem is patur, mutar. Why not? No, it's also my tzorech. What's the difference? As long as I'm nitztarech, it's mutar. The Tana Kama, who learns that tzorech is a din in the kli, he has to clarify: what about mekaymei u'kol shekein. That's what he means by kol shekein. U'kol shekein, mekaymei is asur. You know why? Because there's no ... the kli in it taken. Why? You need sort of gufo shel kli, right? Mekaymei is not that, right? Yes. So what happens if you don't let even the gufo? Gufo, when I do need the kli, kol shekein gufo, I don't need the kli. And that's what Rashi adds, if you understand. You need sort of gufo shel kli, right? Right. So, and gufo is asur. So kol shekein where I don't even really need the kli, I just need the makom, kol shekein it's asur, right? Right. In other words, there's a chiddush. There's a chiddush that mekaymei becomes gufo, right? Why does mekaymei become gufo? Because it's another form of I need the kli, I need the kli not, right? But if gufo is asur, kol shekein where I don't need it. And that's what Rashi adds those words. That's what Rashi adds the words here: kol shekein ein tzorech l'gufo. I mean, I don't need it, because Rashi's words in Reb Yehuda. You know what the case of a kli is? Also a type of tzorech l'gufo, but it's not l'gufo mamash, because I don't need the kli. You got it? Huh? The who? Why doesn't... A kli, there's no heter. Lefanei, a kli in reisha, ... is not the case of a kli, because reisha already needs the place; I don't need the place. It has to, I need the kli. A kli, that's... I'm saying, and that's a chiddush. According to this shita, there's no reisha. Reisha means I need the place, because that's never mutar according to the Tanna Kamma. The whole heter, if there is a heter of tzorech gufo, it's only mitzad the kli. So reisha ... That's the Rashi speaks reisha. It's such emes of pshat. Yeah, you with me? Tzorech makom could mean one of two things. Tzorech makom could mean I need the place or I need the kli not to be there, right? That tells me daas Rashi. One, Rashi says the place, and Rashi says that it shouldn't be there, right? So I'm asking you like this. Yeah. Rashi seems to say—well, fine, I'm telling you, you know why Rashi said what he said? Because Rashi, when she talked to—I spoke yesterday. Yesterday, Reb Yehuda, the ikar is what, the person's tzorech or the kli's tzorech? Lefanei's makom, reisha is the kli or the person? The person. Right, and so therefore Rashi couldn't say because you want to sit there, because then if not the kli, then what is it? That's what Rashi is talking about. What is Rashi saying? Lefaven, just take the clear away. You need to take the clear away. Oh. But it's a different type of tzorech. You know what it is? It's less of a tzorech. Tzorech gufo is mamash, I need it, and this is, I need the keli shouldn't be. It's less of a tzorech. That's what Rashi speaks it out that way. Hu kol she'ein tzorech l'gufo, I mean. He doesn't need it mamash l'gufo. It's not a real l'gufo. That's what Rashi is trying to say. It's a l'gufo that you need it like this l'gufo. You need it because you need the keli not to be there. So that even the heter, you see, you need what? The kli. Then becomes a... that's right, that's the... trying to become the... again, right. Because since we're going in, you need tashmisho of the kli. Yeah, it's not to do with you. Again, it's not to do with you; it has to do with the kli. If I take the kli, then I have to call around the... again, because the kli might be mutar anymore. And that's where the machlokes Rishonim comes in, ... That's the whole shitah. Yeah? You hear what I want? Stop. Okay, I'm gonna leave now. I can't.

Maducha is a chopper. Chopper. Maducha. Maducha, im yesh bo shum — grind, okay, grind — im yesh bo shum, it has garlic, yeah? A chopper that has garlic, mi'taltelin otah, you're allowed to carry it on Shabbat. Mi'taltelin otah. V'im lav, and if it does not have maducha, a grinder, maducha, grinder, whatever, chopper, chopper, no, machine chop, no, machine that you put the garlic inside and you crush it, crush, matkina. Okay, very good. Don't start telling me that your parents, this is 500-year-old keilim, not interesting. Now, maducha, im yesh bah, if it has in it shum, mi'taltelin otah. You're allowed to move it. Im lav, and if not, ein mi'taltelin otah. Now, when you read the Gemara, does it bother you that the Gemara is choser, hangs the lav? Does it bother you a little bit? I don't know. Im yesh bah, mi'taltelin; v'im lav, ein mi'taltelin. I don't know, it's a little bit funny, no? That's right. Right? Right, it says like this. Right, it says like this? Okay. What, this here right now? Yeah, I know, but why? Okay, okay, I don't start with people who say that. I don't. Maybe. Me, I thought it was a real father. Rashi's even a stranger. Correct. Igava shum. No, that's not why it's strange. Why? Igava shum is... Okay, you see a little bit, I don't know. Iyesh bo metaltelin, v'ein bo lomar... Just say, comes along Rashi and he says like this: This matzucha, shedochin bashum. Why does Rashi need shedochin bashum? The answer is very simple, because it could be a matzucha that shedochim everything, and grab the one thing you could put it in a shum. Special for shum. The reason why Rashi says matzucha, you hear, shedochin bashum, Rashi's trying to say that this is dafka l'shum. Oh, then there's no problem anymore, because the whole problem is, says the Gemara later, Reb Nachman, you said only litashmishto. So if it would be a matzucha that's not dafka for shum... I understand, but you could use it for anything. A matzucha, anything, anything to... But the reason why in yesh bo shum is based on the fact that it's a matzucha shel shum. And a Chanami, and a Chanami, and a Chanami, but lmaaseh, yeah, you can't be lechatchila, I agree with you, but the point is, why does it have to be an ein bo shum, you're not allowed to use it, because it's made dafka for shum. If it wouldn't be made dafka for shum, then you could use it for other things as well. Huh? Yeah, but pashtus telling you tashmishto, halacha of tashmishto, and that's the Gemara's teretz. Oh, now I got it. Maducha פירוש actually what it is. What's this maducha? It's not stam a maducha שמשתמשים בו לכל. Rashi's maducha, Rashi פירוש, שדוכין בו שום. So what does Rashi want? When you read, I teach you how to read. What does Rashi want? Rashi's trying to say it's not stam maducha שמשתמשים בו בשביל הכל, because then you can't say אין יש בו שום good and אין בו שום אין מתוקן. Yeah, because what's shum? Shum is the only thing. Right, and the answer is, but you won't need דווקא shum inside. You need something else inside, or other foods. Why does it have to be דווקא shum? It doesn't have to be דווקא shum. And for the Mishnah's mashma, for the braisa's mashma, it does have to be דווקא shum. אין יש בו שום. Right, they won't even say that. The Gemara says, יש בו שום, and the reason why the Gemara says יש בו שום is because Rashi explains it with maducha של שום. Meaning, what's mashma from this? It would be a maducha or anything else, and you would have something else there, it would be good. No, it would also be good, but that's not what the braisa said. The braisa says, אם יש בו שום, and the reason why the braisa said אם יש בו שום, because it's called a maducha של שום. If it would be a maducha של כל דבר, if you want to eat דווקא שום, anything else would be fine as well. All right? Because Rashi—

He has to explain to you the halacha of tashmish. It can't be a maducha of anything inhabited, because then it wouldn't be. Let's say it's a maducha shel gozos. If it has shum, it's still not metaltel. If it was a maducha shel... you know, I use... it's not the shum; it's made for gozos. The chiddush is, if it's shum, it's mutar to shul. Okay. What? And the reason is because it has to be dafka shum, otherwise... okay. Now, im yesh bo shum, metaltelin ota agav hashum. Now this is going to have a very big day ahead of us on these two words in Rashi. Translate the word agav. Al yedei. By the way. Or because of. And you want to... you're right, you are all right. Let's read the pshat from the Rishonim how to explain. Agav. What is the word agav hashum? Agav can mean with, agav can mean because, and agav can mean... How about agav? Because. Because. That would be because. Again, the word agav could mean agav zeh, agav zeh, okay? One, because this is already attached. All the pshat is agav zeh biglal zeh, and what do you mean zeh biglal zeh? Zeh biglal zeh means this. Because there's shum inside, right? Not... Sure. Tiglalavos. It doesn't mean im havot; it means tiglalavos, right? Then we'll soon see there's a third pshat, tiglal... Nikivan. There's tiglal and nikivan. Okay, so write this down. Today's shiur is dikduk. The difference between agav, yeah, agav, tiglal, and nikivan. No, it's not. Oh, regular Hebrew. Hebrew is also different. Once you see the difference, you'll see the difference between tiglal and nikivan. Ah, yeah, yeah, yeah. Agav. I understand, but there's agav, agav, right? This, with this, this is being carried. You know how? Agav this, because... You know what the word agav, graba means? Right away, right away. What's the shoresh of? Agav. Agav. Agav is the short for al gav. From the back. It's al gav. Yes, yes. Good. Al gav, right? Here, here. Show them, show them. He said good kedushi Torah. Show them. Where, where, where? Show, show, show. Algab, where do you have algabi? Quickly show me. Okay, algabi algab. Algabi, algabi, algabi. Good? No, no, good, good. Algab. The translation of the word algab is algab, on the back of. Or, algab can mean lav davka, algab, but by the way. Or it can even mean lavo mikivan. Okay, now, l'sumchi. Rabosai, let's keep now a little bit halacha l'maaseh, halacha l'maaseh. You guys like halacha l'maaseh, l'sumchi. Let's take a look in Shulchan Aruch. Okay, one more Rashi, one more Rashi. V'im ein lav, ein metaltelin, kegon leishev oreha, kivan ikar melachto l'shchikah, v'hi meleches issur, mishum tofel. Now, I believe that Rashi was bothered by my kashya. Why does he have to say yes and no? And the answer is because the yes is one thing and the no is another thing. The yes is it can only be done agav, and the no is a special halacha. And what is that? Kegon leishev oreha, kivan d'ikar melachto l'shchikah. It's a separate reason why you're not allowed to carry it, leishev oreha. So since it's ikar melachto...

There's two things here. The heter shebai is a special heter. The issur shebai is a different issur, has nothing to do with the heter. That's right. Now let me tell you something. I believe what I'm saying is 100% emes from Shamayim. I believe that Moshe Rabbeinu put this in teshuvos. And you'll soon see why. You'll soon see in Shulchan Aruch why I'm saying this. I don't understand, when you start reading the Gemara, and you want to know something, the most important thing from this shiur is just to read the Gemara. Learn how to read a piece of Gemara. What, when, why, how, who, what. Ask all these questions. Here, you read a thing, matukah. Okay, so Rashi already explains matukah, very nice. And I explained to you why Rashi said what he said, fine. Then it said, yesh bo shum, mita'amlin ota. So I understand, ein shum, ein mita'amlin. It's really a hosafah. So you said, no, kach ha-medabrim, it means the same thing. You look at Rashi, it's really two different things. One thing is, yesh bo shum, mita'amlin ota. What? Agav ha-shum. There's a special halacha of agav ha-shum. Then there's another problem now. Not mita'amlin stam litaltel. What about leshev alav? What about if I want to mita'tel leshev? Rashi never came and said that the problem is it's not agav ha-shum. Where did Rashi come and say that the problem is kelim she-melachtam lisur? It's very shayach that the reason why yesh bo shum, mita'amlin ota is one halacha. If there's shum, mita'amlin, im ein bo shum is another halacha, ein mita'amlin. Meaning like this, this is what I'm trying to say. So in the States, why does Rashi speak lashon? Oh. Oh, that's my question to you. Why didn't Rashi just come and tell you, inya yesh pashut, ein metaltelin ota, period. No, Rashi is saying, for what? Leishiv alav. Just say, ein metaltelin ota. If there's no shiur, you're allowed to move it, סוף. Finish. Does every time in Shulchan Aruch when something says, absolutely patur, does the Mishnah Berurah come and say, כיון לישב עליו, absolutely patur, period? Everything. Why does Rashi have to say what? כיון, לישב עליו, כיון דאיכא מלאכת הוצאה. You see, this is explaining—here he's explaining the connection from מלאכת הוצאה all of a sudden. Yeah? You can't be metaltel. So? So what do you need it for? I said, what do you have to do sitting? If it has no shiur, am I allowed to move it? What's the pshat? But I mean by another halachos like this. One isn't the reason for the other. Let me say just one more word, you'll understand what I mean. If it doesn't have shiur, is that the reason why ein metaltelin? That's not the reason why ein metaltelin. That's what depends on the... You hit right in the button. You just hit right in the button. Simply, you're going agav. I don't want to tell you, I'm מסתבך. It all depends with agav. Now let's talk. Here, you know what I want? I want you to think to yourself like this: if there is no shum, that's the reason for the issur? For mashich mashma, no. There's one halacha: there's shum heter. If there's no shum, now we have a separate problem. Forget about the shum now. You're not allowed to sit on it. Why can't you sit on it? Because it's a keli שמלאכתו לאיסור. It's a separate issue. Shum comes in matir that. If the pshat is shum is the reason for the heter, is the reason for mutar, so if there's no shum, then it's automatically aser. If shum is not the reason for mutar, but shum is a heter after the issur, then you see what it actually wants. Now how does that work? So let's begin with Shulchan Aruch. Forget about shum. There's a halacha called, ... because it's keli שמלאכתו לאיסור. Shum is a new halacha. When there's shum, we're going to be matir. Shum is not the reason for the issur or the heter. Now we're going to talk for what. So if you take a look at Shulchan Aruch, everybody look at the Shulchan Aruch.

After that, I'm trying to explain to you, because Rashi doesn't want you to think that it goes back on the original halacha. Shum yet metaltelin, and shum lo metaltelin. I'm not talking about that, says Rashi. It's two sugyas here. There's one sugya called, Im yesh boi shum, metaltelin oso. Im ein boi shum, ein metaltelin. It's two different halachas. One is not a direct result of the other. It's not that if there's no shum, it's asur. That's not the issue. It has nothing to do with shum. It has to do with it's asur anyway, because it's a keli shemelachto l'isur. When there is shum, there's a special heter. What is that heter? It's called, agav. Let's look at the Shulchan Aruch now. סימן שח. Go ahead. Of course not. There's a special heter. We're going to go look at it. We're going to look at it. שין ח'. Let's look at it. שין ח', סעיף ה'. Go ahead. No, who? ... אפילו ... אפילו ... כייקר או תינוק. There's a special halacha, agav. The same way when metaltelin met al yedei kikar v'tinok, a piece of bread. You know, if someone dies on Chol Hamoed, how do you take him out on Shabbos? You take a bread out. ... משדה החיטים ... Why you can't take the bone? ... Okay, he said it. ... חי makes ... a dog alive is better than a ... met, because he moves. How do they move them? They put a kikar or a tinok. They put a small piece of bread on them, and they can move the met. Otherwise, special heter, aka, yai, covered ha-met. They don't matir for covered ha-met. I can't even. Bone. I don't know where you get this information from, because you're allowed to take bones anyway. You can grab... Right. You're allowed to move it. You're allowed to move it from the table. You're allowed to... Maybe some sheets on the chab... I don't know about this. I mean, the Mishnah Berurah says it's clear it's called graf shel rei. Thank you, graf shel rei, junk. Because eggs feels are not called graf shel rei, that's the whole thing. Okay, okay. This is halacha. Yeah? That's what we're going to discuss right now. Rishonim ask your kasha. We always have seeds and nuts. Listen carefully. There's a Gemara in Kuf Mem Bet. Okay, this is where this comes from. Kuf Mem Bet, the Gemara says that when there's a met, what do you do? You put a kikar or a tinok. The Gemara seems to say it's davka met. If you take out the rash over there, he brings to the Ravan, and he says, could we apply it to kelim shemelachtam l'issur also? Oh, fine, well, if that Gemara is davka met, well, met lav davka, also kelim. Many Rishonim say, who are the... kelim. Why does the Gemara say met? Chidush. A keli is a keli. Met is not even met. You would say a met is even worse than a keli; kal vachomer, even a met. Okay, so this is a Rosh and a Ravan on the svara of kuf mem-beis. The Gemara says it by met. It says the Rishonim maybe אף by met. It's called a met, so that's right. Yeah, but the pshat is met is a chiddush because met is not a keli. Keli is תשמישי אדם. Ah, okay. The Rosh and the Ravan discuss — can we learn out from that Gemara a shar keli? The bottom line, the Rosh learns: hu hadin shar keli. A keli should allow ... The machaber paskens like the Rosh. I think he even brings it from teshuvas haRosh. Where does he bring it from? The ... Mekar? No mekar? It's from teshuvas haRosh. Does he bring mekar? No. Teshuvas haRosh. So how can you even find it? How can that be? ... So what? A met can help you do havdalah. ... Ravan, he said, oh, he brings the Ravan. Kuf chaf. This is what it is. This is teshuvas haRosh. You can't use a person. Okay, so listen carefully, listen good. It's a teshuvas haRosh. It's a very famous Rosh. The machaber is based on this Rosh. You hear? Again, ...

I promise you, whatever you have to say, it's not even worth an ot achas miniah achas shel Torah. Not even. No? Yachel, yachel, אתה חולק. It says a gevalt. That how do you carry a meis on Shabbos? Someone wants to work in the chevra kadisha. Chevra kadisha, you know, it was a shul, there was a synagogue. My father's synagogue, originally when the buchaim moved into the synagogue, it was one big family. It started with one family. The name was Maximo, the Maximo, remember? Remember Michael and his seven, eight brothers. Kids of the father died over there. The mother, the father—who died over there? The mother. The mother died. Not only the mother died, they all said Kaddish. The whole minyan was saying Kaddish. There was nobody else. I said, that's what you call a chevra kadisha. The chevra kadisha, the whole shul saying Kaddish. Anyways. Wait, wait, I have a quick question. No? Yeah, yeah, it's just an example. No, they have to say it. You're giving me one moment. Give me one moment. Listen carefully. Yeah, that's not true, because it's from the chem you hold you can only move in l'tzorech misto. Anything would be l'tzorech misto, and in this case only. Shum. Okay, now listen carefully. Listen good, yeah? Why? That's all it is. That guy has eight people saying Kaddish. The rabbi was saying Kaddish. I don't know, the whole minyan was saying Kaddish. Everybody said Kaddish. Everybody said Kaddish. The grandmothers, the grandfathers, wives, dads, makes no difference. Okay, now listen carefully. So, I want to turn around. Whole shul will say kaddish. Whole shul. I told my wife, this is what you call the chevra kadisha. Now listen carefully, here. Listen good, listen good. This is going to get worse. Now, come to Hilchos. Okay, so simcha. If someone asks you, chevra kadisha rabbi, someone died, what do I do? And I missed Shabbos, put a piece of bread and drag him out. Drag him out? Slap him out. Slap him out. The way he is with a piece of bread, that's the halacha. Now, he's not muktzah. With a piece of bread, he's not muktzah. Now, the question is, does that apply to all kelim? Huh? Piece of bread, shitas HaRosh, yeah. Shitas HaRosh, who holds, kol kli shemelachto l'issur. Same thing, all muktzah. ... What about muktzah machmas chisaron kis? Could you play the same game? Very expensive ... knife. Special type of muktzah. It's not even ... from the ... Come to the Kiveiger, he says, well this halacha applies, the Shulchan Aruch halacha applies, because what's the lashon of Shulchan Aruch? Keli. What's the lashon? Keli. Ah, says Rav Kiveiger, is it דווקא keli shemelachto l'issur? Who הדין, all muktzah. And this one we'll discuss ... why, by all muktzah. What kind of toy? Electric is keli shemelachto l'issur. I'm not ... You could use it on Shabbos. So that's called keli shemelachto l'issur. Keli shemelachto l'issur. Shy. What do you want? ... Can you move? ... You can play with it. It's not for the battery. You can play with it. You asked me a remote control toy. What do you have? No, a remote control from a television, a remote control itself. Yes, that's already. We spoke about this. I mean, every Muktzah is that way. Every Muktzah, because it's for muktzah, what else can you do with it? Television. ... Only you could be muktzah. Okay, do me a favor, come, please, please. Let's go back. I don't want television, please don't. Television. Where the television? Come in here. Television. Unless you care. Huh? ... Huh? Who's Vladimir? Vladimir? Am I in space or something? Who's Vladimir? Oh, Vladimir created television? Why didn't I know that? The guy Vladimir who created television?

You need to have ... I reported every ... We talked about it. ... He should be disguised ... Leah Ish Ima, I'll tell you over from Sholsha Drunk. You hear? I'll tell you over. Leah Ish Ima, you ready? I'll tell you over from Sholsha Drunk. Leah. Sholsha Drunk once said, in Kelim, there was a big talmid chacham. You shiva, tell him, you shiva. Yeah, tell him. Stop. Stop me, Kelim. Stop. Ah. That's what came from Kelim, correct. You should see what Reb Dessler writes about Kelim. Reb Chaim, Reb Chaim Epstein said over what Reb Dessler wrote about Kelim by Reb Nosson Tzvi Finkel. Yeah? Here. Reb Nosson ... Kelim. I remember Reb Nosson used to tell me what went on in Kelim. Huckle fellow. Anyway, the kids, Kelim. Reb Nosson told me that when a guy came to Kelim for Shabbos, he never wanted to leave. That was it. Finished. But when on Shabbos he said it was kodesh kedashim, he never wanted to leave. I heard this from Reb Nosson. Any guy who ever showed up to Kelim for Shabbos remained in Kelim. Finished. Never left. The kids, bottom line, it's like we went to Peekskill, we came back. But in Kelim they would never come back. Now listen carefully. Listen good. ... Oh, that's the one, because he was here. You had to tell him over here. Now listen carefully. Very good. ... Listen carefully. The kids in Kelim, there was this big talmid chacham. He married a chashuve girl. To make a long story short, right, Tyson Kellman, one of the guys in the kollel over there. Gets her out. She started, she needs, she wants, she needs, she wants, she needs, she wants. There you go. I need, I want, I need, I want. Gets her. She pushed him out of kollel, and they opened up a store together, and they made money. Many years later, she became chayleh, became very, very sick. You know the story, you know the mussar from it. I want to hear the story. The kid's story, what happened was that, so they went to a tzaddik in Chelm — I'm sorry, in Pshischa. It was a tzaddik in Pshischa, that he knew about these inyanim. Chaim Olamot, he knew about it. Where'd you guys hear from? Chaim said it over. I read it in the... Maybe in the maaseh. I don't know if you guys heard it. I don't know if you guys heard the story of it. Everybody says over the same maaseh. The kid's story, what happened? What happened was that they brought him to the tzaddik, the tzaddik, and he started asking him, telling him this, that. He still wasn't convinced. He said, Tell me the names of the five malachei chavalah that are hanging around you, that want to eat you up. Tell him the names of the five malachei chavalah. It's the right thing. This is the right thing. In fact, go out, and it warns the same, like you guys know the whole dibbuk story, okay? To me that's not the most important part of the story. What's the most important part? This person, this dibbuk, he said he did aveiros... He asked why. Why did he come to this woman? He said that the two mothers, the mother-in-law, got together in Shamayim and begged me to go into her dear daughter, that she should have a little bit of a kaparah in this world for schlepping him out of kolel. Because if not, it would be unbelievable the yissurim they would have all of Avraham for what she did to her husband. That was maskim, and I don't want to leave. Unbelievable. Says Reb Shalom Shadron, this guy here, on one hand, he's saying that he's afraid to leave because of the malach chabalah waiting to rip him to pieces. Every few minutes he changed his speech from these things, talking about malach chabalah, and then, you know, he starts to talk, giving the volo. Most unbelievable stuff that came out of his... So says Reb Shalom Shadron, same... out from the... What's the pshat in this story? How can a guy who knows the malach chabalah, the malach chabalah, he's a guy who was up in Shamayim already, okay? What's he talking silliness for? The taiva that a person had in this world carried with him into the next world. ... bring my home, bring my... because he had in this world. Reb Shalom said that.

...liyotima. What's liyotima? למה? Because the ta'ei, the aveirah, k'shurah b'kelah, melafefes bo, stuck to him. You heard it from ... this part also? This part from ... this nekudah, by ... melafefes bo. You're stuck to the guy forever. You think when you die it goes away. Tait the same garbage you had in this world. Oh, we were saying over that this guy with the television, you hear? Could you imagine, could you imagine with this guy sitting, wherever this guy is sitting, I don't know. Imagine with this guy. Every channel, every show. Now, the ... so we have here a very interesting halacha, that a meis you drag out with a kikar, yeah? Comes along the Rishonim, the Rosh on the spot, yeah? You look it up tonight at your homework. The Rosh on the spot of the Ravan, and they have a discussion, because we apply this to all kelim was only met. Kuf mem beis, right there on the Gemara, ... Kuf mem beis, on the daf right there on the spot, the Rosh and the Ravan. Could we apply it to all kelim? What's the she'eilah? The she'eilah is like this: maybe apply it to all ... Why is Gemara speaking about met? Because met is not a kli. You would think maybe דווקא kli, kli ... No, it's worse, no. It's not even a kli. You would say if it's not a kli, so maybe it doesn't work. Right, so therefore the chiddush is that even though it's not a kli, still it's mutar ... That's why the Gemara speaks about met. But ... who hadin kelim also. And that's how the Rosh ... right, and that's how the Rosh learns. That's how the Rosh learns, and that's what the Rosh writes in teshuva, and that's what ... says. Kevesh melachto l'issur comes with a kli eigen, as medaik in the Shulchan Aruch, is it דווקא kevesh melachto l'issur, or is it even not muktzah machmas chisaron kis, which is the worst muktzah? Maybe the kli kelitik won't work, and we'll do the stuff as we move on. This is shita number one. The Eglei wants to know, maybe the reason why the Maran Bet Yosef says kevesh melachto l'issur, דווקא kevesh melachto l'issur, but a keli which is muktzah machmas chisaron kis, but the Kli Yeker says maybe kli kelitik won't work. Good? Right. This could be al צד that met, it will work, which is chisaron kis, it will be mutar. I'm saying that's what's mashma in the Shulchan Aruch. Kli Yeker says, I'm not sure. Maybe he just took a case, maybe just picked a case. But hachanami, also muktzah machmas chisaron kis is also the same halacha. Right. So that's shita number one. When the Maran Bet Yosef says—he doesn't know, he's misupak—when the Maran Bet Yosef says, keli shemelachto l'issur, does he mean דווקא melachto l'issur, or who הדין muktzah machmas chisaron kis? Now, if you take a look at the Shita LaRan, the Shita LaRan seems to say very interesting. He says it doesn't mean, agav, like what we say, agav met, with the whole business. Forget about kuf mem-bet. It's a special sugya here. Agav means mamash agav, al yedei agav, through the—yeah, that's pashut. You put the shulm on top. That's how the Rosh explains. You put the shulm in the maducha, and now the kevesh melachto l'issur becomes mutar because of the shulm. Like a tika v'tinik, okay? That the same way a tika v'tinik is matir the keli, the shum is matir this keli. And because it's because of mechame, that's more kashya. Why not the shum, and why is it? It's because of mechame. With tashmishta, it has to be דווקא tashmishta. Tashmishta, not the shum. Okay, let's see now the shita l'Ran. I'm not מתייגע. That's the Gemara. The Gemara says, that's the Gemara. The only question is, what is the word agav? So the Rishonim learn according to one side, agav is mamash like tika v'tinik, agav, mamash agav. Okay, here, read the shita l'Ran now. In the shita l'Ran. And also, you know who learns like this? Take a look at Rav Shlomo... Rav... Baal HaTanya, he learns like this. Same thing.

The keli shemelachto l'issur becomes — so, bracha, I'll find it — becomes what? Becomes a keli shemelachto l'heter because of the shul. Now that it's holding shum, so the shum makes the keli shemelachto l'heter. Comes like a plate. A plate. Yeah, it makes the kli into a different kli. Okay, here, here. What makes it is matucha. The havaday ... Yes. You understand that? What do you mean? ... Okay, repeat. And I show you the Rav says the same thing. That's how the Rav explains here. What are we going to have? We're going to have ... What are you going to do with that? You play baseball. Do we learn something first? What maskanah? What do you want to know exactly? We have a Rashi. Rashi says the word ad. You don't want to know what Rashi means? Okay. We'll do three. Firstly, you have to know the three shitos. Okay. The first thing is like this. Okay, okay. Today, you know what? I'm in such a good mood, I'm not going to let you bother me. What do you do? You have to know the Rambam, you have to know the Ritva. What do I tell you you don't have to know? ... But we're not holding by maskana yet. That's a different aggav now. Because, because he has in it, because it has in it... No, no, we don't even look at it. It's a sandukim. We don't even look at it. We look at the sugya. Here, I'll give you an example. You want a simple example? Let's say you have a kedeira. What do you normally do with a pot? So maybe now move a pot on Shabbos. A instance, food in it, you know what happens now? We don't look at it as a ... pot. It's full of food, okay? How do you carry food? You don't carry... The person is carrying the food. He's carrying the... He's carrying the newspaper over there. What? It becomes muktzah. I saw the people around... Fine, next. Okay. Gra. Reb Zalman... Balatania, okay, finish. People run after the Baal HaTanya when he talks about Tanya. He has big... you know what his big thing is? Everything that gets its kedushah is ma'avid the kedushah. You know what his raya is? You know what his raya is? If you take a ball and you throw it against the wall, it comes back faster than you threw it. Yeah? It's not true. That's what he said. There's the... Test. That's what he said. You know what he means? That it jumps out. Yes. You take a hard ball, then it'll be... I'll tell you what. If you do a... around, do a... I'll ask... one of the biggest... one of the biggest... If you throw it against... huh? If you throw it to the wall, if you throw it to the wall, it comes back faster. You know what everybody's busy with. You know what they shouldn't be busy with? Everybody's busy with the... You know how to learn. You know how to learn. ... every other word. Every other word... ... mamash al gav. Put the thing on it. If I put the... I can move it. The second sheet is... Correct. Correct. Correct. The second sheet is that it becomes like a...

Like, it doesn't become a keli shemelachto l'issur anymore. Third sheet is, ... Why not? It holds ... the same way a bowl, a pot, keli shemelachto l'issur can hold food. Are you allowed to bring food to the table with a pot? Are you allowed to move the pot, keli shemelachto l'issur? Because pot. And what's the third sheetah? Third sheet is, keli shemelachto l'issur has in it also different ... right? Has tzorech hamutar, tzorech ... Remember, folks, ikar is tafel. Says the Ramban and the Rashba that al yedei this shum, it became a keli shemelachto l'heter. Keli shemelachto l'heter. Because you use it. What the difference is that it becomes like a kedeirah, becomes batel to the pot. It becomes batel to the pot. It turns into a keli shemelachto l'heter. What's the difference in first and the third? The first, the first and the third? The second is special heter. The second and the third. The second is as far ... The third one is that the keli shemelachto l'issur turns into a keli shemelachto l'heter. Second pshat is batel kulo. If it's a kli. The third one is that the keli shemelachto l'issur turns into a keli shemelachto l'heter because there's shum. You transform the kli. Second and third is close. Let's read the Chazon ... Which one, second? The first one is the Shulchan Aruch, the Rosh. Whenever you have a kli shemelachto l'issur, if you put a davar hamutar on it, it becomes mutar. It becomes agav. Let me explain. You know what agav is? Let me explain the word agav. You know there's a halacha called kinyan agav? Let me define on the answer. You know what agav means? What is that? Let's say I can't be koneh mamon. I need to make a meshicha on mamon. Agav karka. No, agav karka. Kinyan agav, one of the kinyanim. No, you don't do kinyan agav. That's chutzer. That's not agav. That's chutzer. That's not agav. Agav is like this: oh, you may have to bring him to me. Not you. Come, come. Huh? Come, come. Move, move. Come closer to me. Come, come. Here, what's kinyan agav? You're lambding to me. What's kinyan agav? Yeah. Okay, listen to real kinyan agav. Can I be koneh, not being— can I be koneh metaltelin without a meshicha? Yes. No, no, you need meshicha. Not only— you need meshicha. Agav karka, you need kinyan. But it's possible if you buy land— Oh, what happens is, I could buy, right? I buy the land that the metaltelin are agav the land. For example, let's say I want to sell you a car in Japan, all right? The Japanese, you want to buy a Japanese car, it's in Japan. How do you koneh the car? You buy the land that the car is underneath. Agav, kinyan on the land. There's a special halacha, you can be koneh baluah, you can be koneh baluah, that's called agav. There's d'rabbanan machlokes Rishonim. In case, it doesn't belong to you, I'll talk about it. But in case there's a whole machlokes Rishonim if it's shayach that the land doesn't have to be in the land. I can be makneh to you, park over there, the power plant over there, and they don't have to be in each other together. Machlokes Rishonim. What does this have to do? Agav. Agav means what? On top of or? Both away. Let's say if you buy a house. Yeah, the radio is part of the car, that's what you just... Question is, how am I koneh the car with the land? Question is, does the car have to be in the land? That's the whole side. That's the question. That's the back of this side. How do you translate the word agav?

Pshat, agav, meaning once something becomes batel from whatever's in the land. Remember what Nami—what does Nami say? The day that you'll be koneh the land, what does it say you'll be koneh? Eishes hameis muteres, right? Once you're koneh the land, with the land comes everything. This is the question of agav, mamash agav. What agav means, biglav, or al yedei, all right? So here's the shaylah. This is the shaylah I want to get to, okay? Here, now tell me: is the pshat that keli is able to move? I put a kikar of tinok, now it becomes mutar to move. Did you understand that? No, right? Kivan shemutal liz... et ha... bread, mutal... lazuz mash... Yeah, this is agav. Agav, that's literally agav. So once you take away the bread, what happens? Then you're not allowed to move it anymore. Finish. The whole heter to move it is only when I move it. Why I'm moving, why I'm moving? The bread. I can move whatever is underneath, on top, on the side of the bread. Agav the bread. The bread was mutar. The bread I'm moving, agav the bread, that's pshat tiko v'tinok, shitas haRosh. The second shitah is, the second shitah is, when we say agav, we don't mean mamash agav, like king and agav, that the thing has to be... No. It means agav because once I'm allowed to move the food, so this becomes batel to the food. Kliush, there's no kli here. I'm not moving—I'm not moving the kli shemelachto l'issur, because... No, even though there is no food... How can be mutar? You're only carrying the food. This is a package that comes packed with the food. Once the food is inside, you don't look at it as a keli anymore. It becomes a cup. It becomes a plate now. Third side is, no, really it's a keli. But it turns into a keli ... now. How can it be the first and third? How can it be? What do you mean? Dummy, dummy. The third is that it is—the first side is that the keli ... and it's also. It is, but it always remains ... It doesn't. It's a heter to move it, agav a davar hamutar. Kol hakeilim, right? Kol hakeilim, yesh lahem daas. Remember the first Rashi? ... sheyad ... mitaltelin b'Shabbos. ... yesh lo ... Oh. So what's the halacha here? The halacha is that anything that has a kli, has a shem kli, is mutar b'Shabbos. Anything that has a shem kli is mutar b'Shabbos. So kol zman it doesn't have a shem kli— Yes, sure. What's your question? That's what we're going to hit. That's exactly what we're talking right now. Yes. That's exactly what we're discussing. What makes something into a kli? What gives it usage? I believe the Rishonim argue— Right. I believe the Rishonim argue in this nekudah. Does a kli become—in other words, does a kli become a kli depending on its pashut? If usage, or a usage. Not even with yucha. Ah, its usage or a usage. How does its usage? Then the bedavka on a certain object. If it's a...