Shabbos 123a: Muktzeh, Tiltul Min HaTzad, Basis, and What Defines a Kli

Transcript

So you pull it out, so there's no problem. Why is there no problem? Because you're not moving any earth. Because the thick, the bigger part is on top. If the bigger part is on the bottom and you move it out, what happens? You make a bigger hole. The small part is on top, right? So first we thought it's aser, huh? Yeah, but you make it a bigger hole. You make it a bigger hole. Since you make a bigger hole, you're moving the earth, min ha'tzad. That's a machlokes aser. I have to say aser, so you said tiltel min ha'tzad is mutar. Says the Gemara, Rav Nachman was chozer. Nachman changed his mind and said that even to pull out the small part first and then the big part is still mutar. Ah, you're moving the ground, making a bigger hole, tiltel min ha'tzad is mutar. Yep. How do we know Rav Nachman said in that case it's mutar? I'm saying, that's what the Gemara says. Okay, so wait. So that's tiltel. Neir, moving. Afilu nir loy shari. Nir means to shake, shake of the earth. Even any movement. Minayer is aser. You're moving, I don't even make, even minayer. Forget about tiltel. We'll discuss the tiltel. I understand, but even neir is aser, because ... tiltel. Also see why. Let me read it. Nir shachach, and if he forgot a neir. My timea, d'man d'asar, afilu sulka gamishari. Why? L'tzorech, u'taltel agav heter. V'kamaan, b'teirik noitel, d'moi al gabei hakar, b'tzorech u'mekomo, v'mitalteloi b'oiden avo, v'ein ... shuvei ... k'tiltul min hatzad. Even like this. The whole thing is this is a bus. Are you allowed to move something? You had in mind. Again, when you put it there, if he put it there on purpose, so then the pshat is that this thing became what? A bus. Okay. If the pshat is you just left it there, so there's always halacha you're allowed to move muktzah agav heter. Again. What about what? Halacha is like this. Again, ... you with me? Yeah? Again. One more time. I'll say one more time, anyway. A few more times. Okay, good. Says like this. Im teimar, okay, says Tosafos, hai puk, heichi dami. This pugla, how is? What's the case? Ibe minya, if he put it there, by taima l'man d'shari, momata l'malo, afilu neila shari, kol shekein tiltul comes to become a basis. Meaning that whatever it is, let's say this thing, this earth, became a basis to what? To this pugla, this thing. And if it was b'shogeg, the snaver shel heter. What became a basis? The earth. The earth became a basis? No, the pugla became a basis for the earth. Okay, so let's talk. Yeah, you with me? Are you with me? I'll tell you what, we'll make a little deal here. We'll have Eliezer ... Tamina. Go ahead, go. Myri? It has to be that he put the paga with the food that he's going to take it away. If he put it there for Shabbos, if he put it there for Shabbos, then the paga becomes a basis for davar asur.

Okay? What? When he's taking the paga, he knows for sure that he's going to take it away. When he put it in, he knew he's going to take it away. On Shabbos. On Shabbos. He didn't want it there, because if the pshat is he left it there and now he wants to take it away, you know what the problem is? It becomes a basis l'davar ha'asur. Right, Tosafos. The problem of ... on Shabbos. Why is the ... still a hole? Okay, you take it out, you make it a hole. You take it out, and the ... goes ... You still have the hole. Okay, you still have the hole. Okay, it's the opposite of the ... You're making ... You're making ... You're not ruining it, you're making it. You're making ... You're not making a hole. I'm not mechaven for the hole. I'm mechaven to take the thing out. I'm mechaven ... Okay, so again, let's see Tosafos. What don't you understand? You're not allowed to move it at all. Why? Forget about tiltul. You're not allowed to move this. It's finished. This thing becomes a basis l'davar ha'asur. It's finished. You're not allowed to move it. That's it. Says Tosafos, and if the pshat was that he was shocheiach, then the whole sugya doesn't start. It's a davar ha'mutar, tiltul davar ha'mutar, davar ha'af agav davar ha'mutar. That's mutar, right? Continue. That's right. That's right. You see, that's allowed. So the question is, what's the case? How can there be a problem of issur? I don't see it. Either it's ... you not even move the carrot, or p'sa shamus is mutar, also is mutar. It's heter, it's issur agav heter. Even for ... even for regular tiltul. I know, but that's the reason ... What? So what does Tosafos answer? Says Tosafos, beautiful teretz. Vyesh lomar, d'maniach al menas litol. It's someone that he put it al menas litol. Af al gav d'kishachach dami, even though if domeh l'shachach, k'moitaman v'kis b'davar she'eino nizhor, d'shari l'nayer mishum d'ein meniach kol haShabbos. It's ... you didn't plan on leaving it for the whole Shabbos. In other words, like this: even though b'emet we come and we should say that it's k'mat like shachach, then it'd be allowed too. No, you say even if you plan on ... if you plan on litol, not for the whole Shabbos, then it's allowed. That's one. But ... the Rosh Beis, the ... ... u'lenayer, mikom makom lo hoyah lo linch v'oisi ... ... ... afilu l'natz. It's not even ... Okay, Tosafos brings you ... The meniach al menas litol ... It's someone that he was meniach al menas litol. Mei, what? This is b'meniach hamatzui. Therefore, what's the halacha? Therefore it's somewhere in the middle. It's somewhere in the middle. It's not mamash shachach. It's not mamash shachach. And it's also not mamash davar ha'aved, right? What was the case? If it's shachach, it's completely mutar. And if it's meniach, then it should be completely asur. Here it is, it was meniach. So therefore you have to come with the heter of tiltul min הצד. Yeah? Yeah, we'll just ... Okay, yeah, we have to read the Tosafos. What? Yeah, yeah, it'll make sense. Shachach. Go ahead. Shachach. He didn't do it on purpose. Bus is only on purpose. Go ahead. The ... אומר.

If he's meniach al chol haShabbos. But if he's meniach al chol haShabbos, if he takeh his plan was leaving it for the whole Shabbos, but al menat litlo, his plan was to take it, therefore what happens is it becomes somewhere in the middle. It's not a mamash a basis. Good? You understand? No, you don't understand? There are three levels. What are the three levels? Shachach. Does it become a davar asur by shachach? Meniach. What about meniach al menat litlo b'Shabbos? Oh, okay. The middle stage. Let me show you Baal HaMaor. Huh? Because he was taka meniach, he taka left it there. It's not that he tried to say. It's not mamash like shachach. No, if he tried to say, only took it al tnai. In a case, took it with a tnai, by the money case, of course you do with a tnai. You move it. What? Yeah, yeah, no, no, no. Because it's shochach. Because you sit on the money. Yeah, you don't move. What's wrong sitting on the money? Without digging? Yeah. You don't move. How moving? The cow's gonna move with the money. That's called tiltul min הצד. That's called tiltul min הצד. Now, do me a very big favor, everybody, and look at the Baal HaMaor. And if you want to cheat, you can look at the Ritva. The Ritva's faster. Look at the Baal HaMaor. You have it? Nu, you with me? And if you want to cheat and make it easy for yourself, you can go look at the Ritva. Paga. Says the Baal HaMaor, nu. Paga ששנה בתבן וחררה, ששנה בחלבים, נקוט הך קלנא בידך. כל טלטול מן הצד, טלטול מן הצד היתר. Okay. Yeah, yeah, keep on reading. ... בדבר שלא נעשה ההיתר, ... דבר האסור. It has to be what? The Baal HaMaor, paga, the first one. Here, here, this one. Other page. Yeah, over there. Ninety-four, page ninety-four. ... כל טלטול מן הצד מותר, ... אבל אחת ... ממנו היתר, על ידינו ... או שנפל ממנו, ... הבסיס ... ... ולכן טלטול ... מחמת איסור כנר שהדליקו בו בשבת. Therefore, tiltul, what? ... Okay. ... Amar ... ... Rabbi Yehuda ... ... How do we ...? We go through this every day. Every day we go through. Every day we go through the same thing. The worst sheet is that this sugya can never become a ... No. No. Tosafos clarifies if ... Tosafos says ... Exactly. Tosafos learns that ... you left it there.

Purpose, then it becomes a bus davar asur. You think, but not ... white acts, it's a bus, white acts. It never becomes a bus davar. This paga can never turn into a bus, a bus. Tosafos says it's because he was b'meniach. If he bei meniach, he did not purpose. Also that, there's no bus. ... you only need ... ... if he put it ... Where? Where does it say? U'bedavar shelo na'aseh heter bus davar asur, ein tiltul min hatzad mutar bo, ela l'afshan mipnei ... ... And since there's halacha over here that l'maaseh we're being matir tiltul min hatzad, obviously it's not a bus davar asur. It's never true, according to the Baal HaMaor, this sugya. There are many Rishonim that disagree. In this sugya, there's no problem of bus davar asur. Question. Yes. ... No, so here, the paga technically could become a bus davar asur, and it all depends on the ... He says there's no ... bus davar asur by the paga. Ritva says it clearly. The question is why. Where does he say it? Okay, let's see the Ritva. ... afilu tiltul min hatzad. That's the ... Again, our sugya says, tiltul min hatzad is going to be mutar. She'eilim or rishonim, what happens to the halacha of basis l'davar ha'asur? And if it is a basis l'davar ha'asur, what's the halacha? You can't even move it, even min ha... stop. Good? Kasha, you understand? The kasha you see, the kasha you must... Kedamrinan, kaman? ... Shani hacha, shehagecholim, l'tzorech hachararah hunchu l'sham, shehi ne'efes bahem, וכן בטבע, והונחו שם על דעת ליטלם בשבת. וכיון שכן, ליכא למימר שתהא חררה בסיס לגחלים, אדרבה, הגחלים בטלים לגבי החררה, והתבן לגבי הפגה. וכן פירשו תוספות... והיא האבן שעל פי החבית... He's saying it's like this. There's a svara. This can't become a basis for this. The opposite. The teven is the basis for the chararah, for the kids, for the... How could the chararah become a basis for this? This—what are we saying? He says it clearly. He brings the Baal HaMaor. Here, so again, sit down. It's very simple. ... Okay, so here, it's very good. We'll say it like the yalkut. You ready? Paga, a paga that he put inside the teven. What's the halacha? Tiltul min hatzad mutar. Paga, shenicha b'toch hateven, what's the halacha? Tiltul min hatzad mutar. Amar Rishonim, come along the Rishonim and say, hold on, what happened to the din of basis? Let the chararah, let the paga become a basis to the teven, which is asur. The teven is a basis. How can it be asur? The paga is mutar. The paga is a fruit. How can the fruit become asur? Tosafos wants that the paga should become a basis because since you have muktzah, since you have muktzah, what's on top? Teven is on top. Reb Yi, you put it inside. That's Tosafos teretz. Tosafos teretz is, kavana shelo, kavana, and Tosafos makes chilukim: shachach, lo shachach, ken shachach, ken amarti, ken lo. That's Tosafos. Yes or no? The Tosafos makes these chilukim: kavana, lo kavana, ken kavana.

This is the Brisker kop. It has nothing to do with kavonah here, kavonah here, and I made kavonah, I didn't make kavonah, and I was shokach. It never becomes a basis to the pagos because the opposite. Pagos, the thing is the charon, it's the gechon that becomes the basis to the pagos. Here. Exactly. I know that. No, but not because of the bitul. The bitul is it's taka on top. But what's the chashiv? The chashiv is the pagos. Yeah, I'll give you an example. You have a table, right? What's the she'eilah? The table is a basis. So if you put something which is... So let me ask you a kashya. Let the table become a basis, the opposite. Let the menorah become a basis to the table. What's the answer? Because it's on top. Comes Rishonim to do svara. Since this is the main, and this is holding this, so we're going to look at what... chararah is the main thing, and the teven is the basis. Therefore, say Rishonim, the sugya doesn't start. ... The ceiling might be the basis. I'm telling you, the ceiling, even though it's on top, the ceiling becomes the basis, right? Even though normally basis is on the bottom. Since the chandelier is being held up by the ceiling, so what's the main thing the chandelier? The ceiling becomes the bus. You see? This is a machlokes Rishonim. Good? This is a Baal HaMaor and the Rif. Then in our sugya, there's no sugya called bus. Tosfos says there's a sugya called bus. The Baal HaMaor and the Rif would say there's no sugya called bus. Yeah. Good. Now I want to show you, to write it quickly, quickly, I have a whole ... in the big Yesod in ... and Hilchos Muktzah. Mem tes amud aleph, Divrei HaMaschil ... In the Rashi, the Mishnah. Right, read. A person is allowed to move the kisui of the kedeirah. He says Rashi like the Baal HaMaor. He brings the raya, the Rashi holds like the Baal HaMaor. Good. Since the whole thing is only made ... chamsha kivei. David's a davar asur, right? The pas, the covers should become buses d'Rabos. He says it's not, it can't become a bus, d'Rabos, because it's made l'sha... it's not made to be a bus for it. On top, it never became a bus. Comes along Rav Tzvi Veiger, and he says, What's the svara Rashi? Says baal hamaor. Since it's not made to be the buses... What's your question? No, the piece of kedeirah itself should become a bus d'Rabos. Huh? Read the Mishnah. Read the Mishnah. Kedeirah is clear out. Even though it's...

In other words, this, even though it's holding up the food, since l'maaseh it's made l'chatchila kedeirah and not for this, it can never turn into a busis. Why is that the same thing? And the meileh, what happens to the teven? The teven is there for the tzorech of the pach, even though it's on top. So here too, whatever is on top, let it be a busis. He says, yeah, but even though it's underneath it, yeah. Right. The halacha is, since it's not made to be the busis, since it's made for the kedeirah, so therefore we don't consider it a busis. That's the... The kedeirah is mutar, the kisui is mutar. The problem on the kisui, you have something which is... That's the point, right. That's the shitas. That's the shitas. Here, for example, you took a wallet, you put it on something which is meant for davar she'heter. You can put anything on. That's the point, right. That's the shitas. Here. Tell us about that. ... You don't see the case. You have a kisui today, a pot with a cover on top. On top of that, you put... yeah? Are you allowed to move the cover, the lid, on top of the cover? So the Mishnah paskens clearly: you're allowed to move the cover and the thing forth. Tiltul min הצד. ... by buses there's no heter tiltul min הצד. The Tosafos says Rashi doesn't become a basis. Why doesn't it become a basis? Says Rashi, because it's not made to be the basis. It's made for the... it's made for the kedeirah. Yeah, but the kedeirah is done ... Exactly like the Baal HaMaor. Comes from ... However you word it, whatever it is, the cover is not the basis for the thing. Even if you דאית ליה ליטול בשבת, ... the hedyot מדברי Rashi, דכל שניח חדש ... מכניסת השבת, אף על פי שדעתו ליטלו בשבת, מקרי מניח. Why? ... אפילו הכי קרי ליה מניח. ... ... ... ... ... ... This is beautiful. Wow. This is sweet. It's a tremendous lomdus, such a lomdus. It becomes like this. Listen carefully. Says the Rabbei Yosef, he comes down from the ... interesting chiddush, that be'etzem, a basul davar asur, yeah? A basul davar asur. Our sugya is mashma that the pakah to become a basul davar asur, that's what Tosfos says, and it has to do with meniach Shabbos; he did have kavanah, he didn't have kavanah. What's the kasha? The kasha is the sugya of kedeirah, like Tosfos brings it down. By kisui kedeirah, how long did you plan on leaving it for? To take it off on Shabbos, right? Same thing, that should be asur. So Rashi over here says, a svara, that l'maaseh it doesn't become a basul because it wasn't meant for that tashmish, right? Comes along the Beis Yosef and says the whole is a svara. He says Rashi meant something completely different. Who wants to read the Beis Yosef inside? Wait, listen to the Beis Yosef. Okay, נראה רבינו תם...

Lamed, lamed. You see the way the ... with a lamed. Listen. Right, our point. The reason why you found a ... is because of what? ... for the Shabbos. Therefore, because you need a bus for Chol HaShabbos. Okay. What about kedeira? ... Right? That's the sugya. The case of the kedeira is talking about case of ... Right, no? Rashi, the lashon was being careful to answer this kasha. Why? We learned that the kli can never become a basis because it's meant to cover the pot, not to become a basis. Says Beis Yosef, not true. No? What's the cham to put it there? Kedeira ... We meant to put it there. Rabbi put it there because he had no other place to put it. When you put it? When you put it? It's put on top of... Let's put it on top of the... Listen, listen. I'll tell you what. Five minutes. Let's just get it clear, and then you'll see the beauty of this. And then we'll see... Listen, again, you with me? Our sugya says pag. And we learned yesterday, sugya of... Yeah, that was yesterday. Yesterday we discussed the sugya of... There's a whole separate sugya in pag. You know what the separate sugya in pag is? Sugya basus... What is that? The Shayna want to know. Forget about... Even if... is mutar, it's only mutar by regular... like buses,... There's no heter of... And the biggest raya, let's see the biggest raya. The Baal HaMaor says, because even if the muktzah fell off of it, it still remains a bus. It's not pshat you're allowed to be metaltel... buses, because the buses itself become the regular... Because it becomes... that's... Even if the bus... So the Beis Shmuel is... forms the... Why the Chinese? Which words did you... What words did you... What did I say that's Chinese? Which word did Shabbos? Even if the bus would fall off, it still remains aser. ... Everybody stops. Remains. The problem is, our sugya is a sugya when the Gemara discusses ... The problem is, forget about ... There's nothing. No, he says something. He says that ... Why is saying what he's saying? He's proving to you like this: since halacha is that bus, when it falls off, it still remains a bus, so we see that in a ... Therefore what? ... There's no ... There's no ... Okay, but if it falls to the machshavah, when it fell already my machshavah, it's nothing. Once it became a bus, erev Shabbos, it became מוקצה.

It is mutar now on Shabbos. So therefore, tiltul min הצד will always remain mutar as well. You're not allowed to be metaltel min הצד. You're never allowed to move. So the shailah is very simple here. This is the way—you want to write it down, to write it like this: Divarno a small paga, tiltul min הצד. Achshav ha'shor ha'rishonim danim paga מצד basis לדבר האסור. What's going to become the basis לדבר האסור? The paga, which is a davar hamutar, should become what? A basis for the teven on top. That's the question. Why? How? It did. It became. It is. The teven is—the paga is underneath it. Let it become a basis לדבר האסור. That's this Tosafos. That's the Baal HaMaor's question. That's the Ritva. Simply, you understand the question? Simple question: a small divarno paga מצד what? מצד tiltul min הצד. Hayom danim paga מצד which halacha? Basis לדבר האסור. What's Tosafos' teretz to this kushya? Answer Tosafos: מתכוון, it was meniach sheicheiach. All the klalim that didn't become a basis. Comes along the Baal HaMaor and the Ritva and says, כבוד הרב, Rabbeinu Tam, it has nothing to do with that sugya. Nothing. It has nothing to do with that sugya. You know what that sugya is? That sugya of basis, of sheicheiach, is where it could become a basis. Here it can never become a basis because the paga is the ikar. Huh? I have a problem. A busis ... about a moritza? Right. ... when the ... is not ikar. What's ikar is something that's ... But over here, ... Therefore something that's ikar cannot be on something that's not ... This is the machlokes Rishonim. Fine? This is the baal. This is the baal. Since the paga is the ikar. Therefore the teven won't become pshat, the ikar at the paga, the busis. The opposite. The paga is the ikar and the teven is the busis, even though it's on top. Even though it's on top, technically it's on top. This is the machlokes Rishonim. Then I come along and I show you an interesting Rashi. This sugya, all the Rishonim bring you this sugya. No, that's separate. We're going l'chumra ... Now, ... That's pshat. That's what I'm showing you. I'm surprised ... didn't speak about ... That's pshat. The first ... Okay, listen to what I want. Listen here. There's an interesting Rashi, and you know what's so interesting about the Rashi? Halacha l'maaseh. This Rashi, halacha l'maaseh. Halacha is, whenever I make hatmanah, hatmanah is, let's say I have a pot. I want it to be warmer. So what do I cover? I cover it with metal or things shemosi hevel. Yep. Now, the question is like this. There's a whole sugya, muktzah, have, eino muktzah, have, you're allowed, you're not allowed. Let's say by hatmanah that you are allowed. The Mishnah has a different problem. You know what the Mishnah's problem is? How do you ever get to the pot if this—what are you muktzah? What muktzah? Things that are muktzah. Because it's metal. Some you cover it with. It's not a kli; it's muktzah. Let's say it's something that it is. It's metal. The Mishnah is talking about the thing you put on top is a case because of hatmanah. You try to be machmir. You put something to keep it—to keep it. If it turns out rabbosai, the question is how do you do it? Therefore you do till from hatzad. I don't know how to do it. You want to warm the food. You need the— you need the— you need the— these things are not muktzah. There's no issur on Shabbos.

That's metal. That's the case. ... On the case, on the ... On the case, on the ... Okay, even if it's ... Even if it's metal, ... right here, I was made for ... You use it. It's just there. Even if it's metal, it's made on top, but not to move it. ... But not to move it. ... You made it, you had in mind to move it one day, though. It's meant for something else. You took wool that's meant for ariga. It was meant for ariga, and you took it to make that spot. Of course, if you were to make a rug before Shabbos, before Shabbos, and you had that in your mind already, that's ... No, I mean ... The case ... No, I mean, ask me a simple kasha: how come you can't make this into another ...? Why can you take ... and turn it and say, you know, I need that for ...? I'm not sure. Let's say now that it's moved. This is simple. The Shilah is how do you have to move it? It says you move the ... the ... you move the kisui, and the me'ilah is ... You move the cover, and the me'ilah the muktzah falls off. Well, Rashi, but it's a basul davar asur, so tiltul a tapshil works. So you're actually ... all the basul davar, so why not? Because the cover is not made to the things of a tachtona. It's made for what? What's it made for? It's made to cover the pot. That's what it says. It's made to cover the pot. I'm saying, but here, the cover, the cover, it doesn't make sense. That was made for—before it's made for this, so now it's made for the cover, the cover the pot, not the ... Yes. You can't move the cover of the pot because the muktzah is on top. The Shaila is like this: the shaila is, since you're not allowed to move the cover of the pot—you're not allowed to move the cover of the pot because it's a basis davar asur, Rashi's not called a basis davar asur, because the pot is made—the cover is not made to be the basis. It's not meant to be a basis for the— the whole basis there, but the cover, because the cover is part of the pot. ... You're not moving the pot. You're not moving the pot. You're moving the cover. Let's, let's... So what's the pshat, Rashi? It's about... According to this Reb Kiveiger, it's mashma in Rashi that you can have a basul davar asur over here. Comes לומר that Yosef says, no, that's not the pshat. There's a whole pshat: אמית, it could be a basul davar asur, okay, but you never made it to a basul davar. Why? Because you never meant to put this doctor on the cover. You wanted, l'tznius l'ochel. The only way to do it is to put it here. The best way to get the kavana—your kavana was to cover the part, not to put it in; to put it on the kisui. And then it became a basul davar. ... Same like this: when do we come and say, when do we come and say basul davar ... when you meant to put it here because you wanted to put it here. But where you put it here only because you needed it for a ... reason, it's not, right? ... Reb Kiveiger, it's not saying the same as the ... Reb Kiveiger is learning Rashi ... Now I want to show you the ...

How can it be like the Balamar? Omar says a svara: if this is ikur, this is tafel. He's not saying ikur v'tafel. He's saying, I never made the boxes of ... in the first place. ... then it will become a ... Ultimately, yoytzei this. Only he explains Rashi that way. It's not a kasha on Gemara, because he wants like Rashi. Everything is like that. What is everything like that? ... I wanted on this thing. I meant to put it on the cup. I meant to place it on the table. Good, so that's it. He didn't mean to put it there. I don't want it ... on the kedeirah. I just want to be ... Okay, read the ... right. ... ... לעשות אותה במקומה, שיכול להגביה, להגביה כמו שהיא עם העפר. זה מקום אחר לעשותה שם כדי שייפול מעליה. ... אסור לעשות לנער, זה נעשה החבית והקר פתית. היינו כן, הוא מקום מוצף. ... כן, זה ... המוקצה שעליה, והם גופו מוקצה. ... ... נו. ... ... How can you move it then? ... Louis, will you be able to put it ...? ... Why not? Why not? Because you didn't need to put it on the map. Let's put it on the ... ... The fact, did I make it too? That's not a pasuk. ... Shulchan is not a pasuk. Not only ... Shulchan, ... Just want to be high. ... Keep on reading, my boys. Keep on reading. ... You know what Rashi means by the kedeirah? This is the pot. What should I do? Tell me what you want. So what should I do? ... What should I tell ...? ... It does what I should do. It doesn't mean ...

Afilu what, what, what, what? Right. The end. Comes along here, Magen Avraham, and he says, ... there's no basis like the Baal HaMaor, because it always is. What's the question on ...? Why didn't he see the ...? Yeah, means a big problem. What kind of ...? Why didn't he see ...? You should know, we poshut take a move of this shiur. It's unbelievable. You notice that there's six questions about different things at the same moment: why ..., why ..., why ..., why ... No, I don't למה you're just saying, like, I'm sitting here. ... Yeah, listen good. Who's קודם, who's first? Okay. ... simple. All I'm showing you is that the Mishnah Berurah also says this svara. He says it got me mako. Basis has to be—I meant to put it there. Comes along the Rambam and brings a case of oichlin and batel. Says the Rambam, the oichlin and the batel, the oichlin can become a batel to what? To the davar asur, right? Read the mechaber and the Rambam. Let them see it inside. Go ahead, Nu. Read the Shulchan Aruch, סעיף ח'. Read the Mechaber, read the Rambam. ... אסור מן התורה, דבר המותר מותר. Ah, tilta b'atal l'davar mutar? It's mutar. Here's a case. ... Familiar? Yes. ... Paka, we're cooked! Go ahead, Nu. ... פוגל. ... ולא הִשְׁרִישׁ, וגם לא נִתְכַּוֵּן לזריעה, נוטלו. He can take it, yes. אף על פי שבנטילתו ... אף על מקומו, אף על פי שעושה מחמת מלאכת הקרקע. Even though he's moving, ... it's mutar. Tilta b'atal. Comes the Rambam. אפילו הניחו שם מיום ליום, שם כל שבת, והיה יכול ... בשדה דבר האסור. What he means. So comes the Rambam, he said, you know what he means, the baal ha'maor. It can topple. Tagra, same sugya, tagra, same sugya, Nu. Comes from ... says, but you know what you're missing? You didn't read the Rambam properly. He says, Ein bas b'oichel. What's that? ... It's ... If someone's a tashmish ikar, it's tafel. Ein bas b'oichel. It's like ... says, We can't ... That there's another thing. There's ... the Baal HaMaor, and as on the Beis Yosef, there's a new sugya called ein bas b'oichel. Wow. And now when you use the ... you know where it comes from, the sugya. That's where it comes. You'll see in the ... ein bas b'oichel. The ... You think it's the Baal HaMaor says ... because there's nothing to do with the Baal HaMaor. The Baal HaMaor is saying that here the whole ... Here he's saying in yesod there's no such a thing that oichel can ever turn into a basis. He's saying it can be tafel. He's saying yesod. Says ... if you read the Rama, you missed the nekudah in the Rama. There's a sevara called ein basis b'oichel. But if it became basis, you can use it for ... You became basis for the bread. And ... would say ein basis b'oichel. That's what you would say. So we would say ein basis b'oichel. What if you have an egg ... the bread? You could.

Hey, you can hold up an egg. ... Not regular egg. Not regular egg. If you put it on the bed, it doesn't become batel. ... Now, rabosai, what do I want from this? What's the he? Why there's no sugya of batel? He's actually ... He learned it from the sugya. You see in the sugya there's no batel. Why not? ... There's no sugya. ... What's the he? ... Shabbos halacha says. What's the he? There's machlokes. Now let's talk. What makes a batel? What's the ...? What's the ... of the muktsa? Why is something which is batel? Why? You didn't explain to me why it's batel. There are two ways to look at batel. If it becomes batel to the thing, that's one way to look at it. One way to look at it, it becomes batel. No, I'm explaining to you, from here we see a big yesod here. Batel ... has a yesod. What's the yesod? Why? You got to know why now. Why, why? There's many shitos. I'm explaining to you what's the ... machlokes. What are they arguing? What's the reason why something becomes a bus? Either something becomes a bus is because it becomes batel to the thing itself. And therefore we look at it like an extension of the thing. Here, regel shel menorah. A menorah and regel is a menorah. So therefore a bus becomes part of the muktzah. That's one way to look at it. Why is... I'd like to explain what a busl davar asur is. All I'm saying is... The next thing is, now we have to understand why is there a muktzah called busl davar asur? Why is it... Yes. Why are they asur, a busl davar asur? I mean, davar mutar. And the answer is because it becomes batel to the muktzah. That's one thing. Another way we can look at it: since you are meyached it under a davar shemuktzah, so you are maktzeh daas minei. You didn't plan on moving it. Since you put it under a muktzah, which you can't move, so you are meyached it, you're not going to use it. Now it's... Simcha, I learned this when I was a kid, don't you get this? Years I've been learning. Beautiful. What makes it asur? Why is it asur? Is it asur because it becomes a chelek of the muktzah, or it's asur because... what? Slowly, slowly, slowly. Or because you are meyached it. Or because you are meyached it. Even if pshat is it becomes batel, it becomes a part... Since I put this on top of this, since it becomes part of the... What pshat? I didn't plan on using it. I put it on the muktsa, so obviously I didn't plan on using it anymore. I kidding. Because he knows he can't move it; there's muktzah there. I'm not... I'm not... It's pashut, it's pashut. And then... you should say it. You should. Now let's go back to the Shailos of Rishonim. I'm telling you, very pashut. Look at Tosfos. Tosfos comes along and says, ... kivanti, lo kivanti, ken kivanti, ... This explains svara. Did I plan on leaving it there? I didn't plan on leaving it there. Comes Tosfos, even if I meniach, but I had in mind litla. I planned on putting it there, but I planned on taking it away if that wasn't matzui. Tosfos. The other Rishonim learn, you know what the other Rishonim learn? That it becomes a chelek. The muktzah, the basis becomes a chelek of the muktzah.

Bottle to the food. What's the what to what? The teven becomes batel to the food, or the food becomes batel to the teven? You tell me. Food becomes batel to the... Explain to me. Then it becomes. And the dude, that was last. Second side. The baal hamaor is the second side. It became a chelek of the muktsa. The water becomes a chelek of water. The teven becomes a chelek of the muktsa. The muktsa becomes a chelek of the teven. Let's say both sides. If it's like that, if what? If both sides. If it becomes batel to the food, it's mutar. It's mutar. It's mutar. Even to use it? Right using, not... Yes or no? Only... allowed to use or not? Or it's... Baal hamaor, what? Baal hamaor thinks... If I'm doing... however you have. Even Tosafos learns after with your daas. Baal hamaor doesn't do your daas. Shaila is, the metzius: did this become batel, a chelek of the muktsa? He says, how could the teven become a chelek of the ochlin? Forget. How could the ochlin become a chelek of the teven? Teven becomes a part of the ochlin; ochlin become a part of the teven. Yeah? If buses would over aser a new muktzah, or it takes on the muktzah that it became a bus for. Takes the muktzah of the chefetz on top of it. So how do we understand that? Because, bottles. If you learn—I'm not going to explain to you—if you learn there's a new muktzah called buses. I'm trying, it's nichlal in the old muktzah, because this muktzah is muktzah. There's a new muktzah called buses. There's a muktzah, muktzah. There's a muktzah. How can— Just when a vessel becomes, if Shabbos becomes bottle. Remember this for a bottle, we had originally the circuit bottle. Remember we talked about bottle, agav plate, remember? Bottle to the food. Is it pshat that the food becomes bottle to the muktzah now? So then the taiches, we could say muktzah even on—if there's a new muktzah, because it is a bus, there's a new muktzah called bus. How could oichel ever turn to muktzah? What are you talking about? I'm not making this stuff up. You think I make this stuff up? You look at the ... you'll bring over what I make. I'm not going to bring you this. Look again. What we did was the two types of sin. ... That's the mashal. You want the homework? This here is the mashal. Look at the mashal. Mashal. Let's go. The mashal. Mashal. ... Rabba. You hear? The son of Rabba sends for Reb Yosef. ילמדנו רבינו. He sends him—you know what he sends him? He sends him this boy. All right, Reb Yosef, when he starts, ילמדנו רבינו, teach us. ... שניטל חררה. You hear? Why wasn't this one? This חררה and this חררה. ... שניטל חררה. ... חור של עכבר. You hear? חור של עכבר. חור של עכבר, okay? Why? חור של עכבר.

I don't know, I don't know. Go ahead. It's hole, or uktza, or it's pin. It's this sharp part. The question is, mahu. What's the halacha? What's the she'eilah? The she'eilah is, it was once a kli, and now it became nishbar, it broke. So the question is, are you allowed to move it? Is it still considered a kli, and there's no muktzah? Rashi says, Rashi like this: Chor shelah, uktza, funita, okay? Mahu. Let's see Rashi. Mahu. The question is, are you allowed to move it? Mi batel Toras kli minei or lo? Did it become batel its shem kli? Toras kli. I don't know, you know what? Toras kli. Let's not say shem kli, but Toras kli, okay? Status. Yeah. Ah, we'll show you. Very important, Rashi. What does Rashi say? Rashi says, Mi batel Toras kli. Does it become batel from its Toras kli? Now, is there a difference between shem kli and Toras kli? We shall soon see. Maybe. Different words, but it also can mean different things also. We'll soon see. Says the Gemara, says the Gemara like this: Amalei, tani tu, we learned this, machat shel yad, a pin of shel yad. Now what's shel yad? What's the machat, a machat shel yad? That you can sew. And what's a regular machat? And what's the other machat? Because you explained it. Machat cut. Without the hole. No, small needle. Machat stam. Machat shel yad. Begmar machat shel yad. So how can we express machat shel yad, at least machat stam? Our Gemara starts off, machat stam. This is me, machat shel yad. Yes, so how can the Gemara says machat shel yad then? My dear boy, when we have the question machat, the Gemara has a question: machat shenital chararah, which machat are we referring to? I mean, it doesn't say, right? It doesn't say. So we are being medayek, right? Where is for the stam? Machat. Can you explain the Gemara? Machat. Teni, we learned it. What did we learn? Machat shel yad, a pin that's made for sewing, litol bo et hakot. You're allowed to move it to take away a pin, to take away a splinter, okay? Says the Gemara, vechi ma ichpis lei likot bein hakuva ulevein hakuv, she'eina kevuah. So what's the difference if it has a hole or doesn't have a hole, as long as it's sharp point. David, why does stam shel yad doesn't matter? Let me ask you a question. I could come and say like this: could be a machat shel sakayim, a machat which is very, very big, okay, for what? It's made to... closing. No, Sakayin. You use normally to saw. The peshi, the sakin, the sakin. So let me ask, so this is my question. Is this—what's the question? Now you. It's the question like this. Let me tell you what I—again, all I do is use, I read the Gemara with you. That's all I do. Exactly. That's the question. It's not next question. It's an important she'eilah, because why is it an important she'eilah? What's the matter? My friend, I'll tell you very, very simple. Because it could be possible a machlokes of Tannaim, the Gemara never had a she'eilah about, because no one's going to take it lifnei bais haknesses. Ah, right. You see, it's a whole different sugya now, right? All I'm telling you is like this: when the Gemara says machat... the Mishnah tells us two machat. The Mishnah tells us one machat is machat shel sakayin, and one machat is machat shel yad, okay? Now the question is, obviously there's no machatzta in the Mishnah. It's either machat this or machat that. So why is it, when the Gemara asks the question, doesn't the Gemara say what machat it's talking about?

Let the Gemara say, machatz shel yad shenitlu charoro. Let it say, machatz shel sakoim shenitlu charoro. Aren't we being medayek that it makes no difference, that both machat the Gemara has a question on, which is mashma in the Gemara, but it doesn't make sense though. Right? Because what's the Gemara's teretz? The Gemara's teretz is, is because I can take a kli. With a machatz shel sakoim, I can't take a kli. Again, that's the shaylah. Again, when the Gemara says machatz, right, when the Gemara says machatz, the Mishnah says two types of machatz. The Mishnah is machatz shel sakoim, the Mishnah is machatz shel yad. So let the Gemara say which machatz are you asking on. So what do you have to learn when you read it, lo shna, it really makes no difference, that the question of the Gemara was on both machatz. But it makes—of course, because the Gemara's teretz doesn't make sense by machatz shel sakoim. But the problem is, why the Gemara say it? Why the Gemara has the question, unless you say that it's self-understood because it's going back on the dibrei hamaschil, machatz shel yad shenitlu charoro. But it can't be. I'm asking that it's not true, because what's the teretz of the Gemara? I can take a splinter. I can't take a splinter with a machatz shel sakoim. So it has to be machatz. So the teretz is maybe because it's going back on the dibrei hamaschil of the Gemara, where the Gemara brings a part of the Mishnah. No, no, but look at the part of the Mishnah: machatz shel yad. I understand. Maybe. I'm just saying maybe, maybe, maybe. Machatz shel yad, litlu bo et hakotz. The chulya is going on the litlu bo et hakotz. Maybe, but could be not, and therefore that's why he calls it machatz. I'm just learning with you the Gemara. I'm speaking how you have to read the Gemara. So obviously he told me. Yeah, I'm saying, but the teretz is going back on the Mishnah, that's all. Yeah. Can you say that machatz is even though it's also broken, you can still open the door? So let the Gemara say. Let's take a Gemara talk like that. You know what the Gemara should have said? You're not going to take two cases, taking one case from one... No, let the Gemara say, machat shenishbar and it's going on both. Let's say, what's the tzracha Gemara? I mean, why are we discussing one machat over the other machat? Usually you're taking the kot, you're not opening the door. More shechiach. Yeah. You're saying things that are not... Again, I'm just pointing to the Gemara, okay? I don't know. I'm saying either the pshat is that the Gemara thought that we'll understand by ourselves going back on machat shel yad, and like the din by machat, the Gemara is machat shel yad. But it's funny that the Gemara doesn't speak it out. The Gemara should have said machat shel yad, just pointing it out. Okay. Let's see further, okay? So let's see the Gemara further. Says the Gemara, no, no, no, no, no. Says the Gemara, eifach, machat, machat. Okay, so this is now Gemara nun beis amud beis, okay? Mashma from the Gemara. In fact, I want to tell you, mashma from the Gemara, chararu. So let the uka tutake taken away. That's not a kli. Mashma from here that it's not a kli. It's not a kli. You cannot use it. Exactly. So what's pshat, what's pshat? So the Gemara, the question was on the chararah and the oiketz, and the koitz is teretz both. That's what's mashma from the Gemara. It's not really true, because without a koitz, without the pin, you can't take the koitz. Yes, of course. How are you going to take it away? Tell you. Yes. That's what I'm saying. Because I'm telling you, when the Gemara had a question, machat, that it was taken away, it's ukkus and it's chararah, right? So when the Gemara answers, it's mashma it's answering both already, that whatever it is, it's not a problem, because you can always take away for the koach. Yes. Yes, so what about if you took away the sharp part? No, it's not a kli. Only on the... What does the Gemara say then? The Gemara should answer that. The Gemara should have said, it depends between char... The Gemara should have said, it depends if you took the char or the ukkus. The Gemara doesn't say that. All the Gemara says is, תניא, we learned this... We only learned part of the... That's right. He emphasized what was the question. The Gemara... That's right. He said that the question was, right? So, ... but he said good. He did not ask if you are able to do something or you're not able to do something. He actually...

How to wear or no? Rabbi, Rabbi, if it's true, then the question... Rabbi, it's clear. Even if you do something about... So what is the Gemara's teretz? What was the Gemara's teretz? Just I could use it for a kli, the melachah one. It's not ... right? Yeah, but what if I took away the... If the utensil is taken off, you can take out a kli. How do you take out a kli? You do it. Okay, but let's say... ...broken. Can I do it? Kli, right? Why is that not...? I'm telling you that if you carry it, you're carrying it into the whole... No, if part of the sheim... ...litzo chararah. What difference does the ...? Thank you. Who cares if it has a hole? We care if it has utensils, right? Who cares if it's sharp part? I mean, the ... is broken. Even one is broken. If the neck is broken, the utensil is broken. So what's the teretz of the Gemara? Since I can take a kli with it. No, no, that's not the answer. What's that? ... the kli. ... the kli, right? I can take a kli. But if the whole ... is broken, ... Even one is broken. If the neck is broken or the utensil is broken. So what's the teretz of the Gemara? The Gemara is explaining: once the whole thing is ... kli. Oh, yeah. ... Kaiguf? ... We don't care if it's the kuvah she'eina kru, which means even if the whole part is gone, it's still a kli. So why think ...? Explain me, explain. Seriously, ... it's a kli. No, not the kli. Kli. ... You answer with my question. Kli. That's mashma Gemara, so that's I don't understand. Is that true? I'm scared, I'm scared. When I read the Gemara, I say, and a chanami, if let's say the kli part, if the sharp part was taken away, I would say that the Gemara is not answering that, or אידך, or maybe I have to read the Gemara כפשוטו, that somehow this already answers what, even the question of the sharp part. Yeah, but how can you take the kli to it? Right. We'll get back. This is called reading the Gemara. Machat shenitl chararah, o uklah, tahorah. Where, where? Machat. Eitzei. Machat. ... Eitzei. Okay, you with me? Eitzei. We're learning, we're learning the words. Eitzei. Machat shenitl char... Yeah. So in a way, ... only לגבי אוכל. Tahorah. If it is okay, it's good. Right. If it is okay, it's good. Right. That's ... We have an answer. Forget, we have an answer. Why the answer is? We don't care about the char. We have an answer. We got the chorin. Clearly the fact that it can take out a kli, that's all. So why does the Gemara stress in the nekudah of who cares that there's a hole or not? Just say that there's an ukitz. As long as it's an ukitz, it's a kli. Okay, let's see first. Let's see the pashut shaila. Now, says the Gemara further, a question: Machat shenitlu chararah uvtzah, tahorah. It becomes what? It becomes tahor. All kelim that become bread, that break, the tumah goes away. Tumah goes away. Okay. Let's say there was tamei, this machat was tamei, a mace, a mace. They sewed up a mace with it, yeah? Sewed up a mace, okay? They sewed up a met. Okay? What happens? Then this becomes tamei. It breaks, it becomes tahor. Any kli that breaks becomes tahor. Says the Gemara, let's bring a question: Eisvei, machat shenitlu chararah uvtzah, tahorah, it's tahor. So what do we see? That it's not a kli. Why do we try to say that it is a kli? It's not a kli. It's tahor. It's not a kli. It's tahor. It said the exact same thing: machat shenitlu chararah is a kli still. But he's saying it still looks up. Telling you, you see that nitlu looks up. Say, but nitlu chararah—what's the Gemara saying? It's a kli. But here it's machat, here it's nitlu chararah, it's tahor. Oy, if either/or. Oy, oy, oy, oy uvtzah, tahorah. Amar Abaye: tumah Shabbos karamis? What do you bring me from tumah to Shabbos? Why? Tumah kli ma'aseh tehina. In order for a kli to become tahor, you need its kli, its ma'aseh.

It shimush, a kli that you made, huh? Yeah. Because the b'yais, you came and said once it breaks, what happens is it's still called a kli because it happens ukitz. Here we see that even though it has ukitz, once you take away the chararah, it's still considered not a kli anymore. It's tahor. I thought you said it's still a kli. Amar Abaye: tumah. Shabbos, tumah, l'shavach, ... Why? What's the problem? Tumah kli ma'aseh בעינן. Now look at Rashi. What's kli ma'aseh? Shema'aseh shelo kayam. You need that if function. What's tumah kli ma'aseh? Tumah, by tumah, kli ma'aseh בעינן. You need it to still have its own shem kli for what it's used for. How do you connect tumah kli ma'aseh? It rewards. Tumah kama. Kli ma'aseh בעינן. You need it to be kli ma'aseh, means it should still have its original shimush. Okay? Shabbos, by Shabbos you don't need kli ma'aseh. What do you need? Mi'di d'chazi b'inan, as long as it fits for something. So therefore, true by a machat when it breaks, it's not made for a koit, so therefore it becomes tahor. But still it'll be mutar on Shabbos because I can do use for something else. For Shabbos, as long as it's chazi, as long as it fits. Okay? So let's see the Gemara further. V'ha nami chazi ... yeah. V'ha nami chazi mishum koit. And l'maaseh, Rabbi Yosef is right. You could use it for what? You could use it to take out a koit. Mishkala, to take out. Which call? Which call is the take? Go ahead. Amar Rava, that's why they call the Israeli money shekalim, because you always take and you don't give. Amar Rava, man d'ka meisiv, saper kamei. Amar Rava said, man d'ka meisiv, saper kamei. Whoever answers, yes. Good. Take, good. Yes. Why did the Gemara knock it off? That Shabbos and Tumah have nothing to do with each other. Hasho'el adam mashu'el, lama? Midli tumah lav manahu, then li Shabbos nami lav manahu. It's not true. Once we say safek called a kli l'gabei tumah, then it has to be not a kli l'gabei Shabbos. Oh, says the Gemara. What's your question? What's your question? Where does Rava come from? No, but the question is, where does he know it from? What's the hechrech? What's the hechrech? Why should it be that way? No, he's asking why it should be that way. He's saying good. He asks good. Your question is asking why. You have to say, you have to say, you have to say, you have to say, that he's saying a svara in tumah. You're chiddush of tumah ma'aseh shelo kayam. You don't need for tumah ma'aseh shelo kayam. Why not? Why not? I understand the question. Where do we do it again? What's the hechrech? How do you know the hilchos tumah? Where does it say in the Torah? He wants the svara behind it. Where does it come from? Maybe he's saying a svara that has to have his ma'aseh. He's saying no, any ma'aseh. Not the question telling us the amora. You're working with the logistics of it. He wants to know where the Tanna got it from. What's the ...? It says in the Torah one. It says in the Torah, tumas kli. So Chazal tell us, tumas kli, if the thing breaks, it's not tamei anymore. So one man damar says it means ma'aseh shelo kayam, and the other man damar says as long as it's ra'ui for something. No, Abaye says, I understand, because he's asking back, man d'ka meisiv shapir ka meisiv. No, I mean, l'heicha teisei? What was the hava amina? What was the maskana? He's right, he's asking. So why did this Tanna ... I mean, he's asking good. Yeah, he's good. Okay. In Shas, the Gemara, he's right. The Gemara is saying the one who asked the question, he was talking about. Maybe not. I mean, maybe he holds differently. From what caused him to say that the kasha has to be a good kasha? I hold differently. I hold that it is a good kasha. I mean, what's wrong with the guy who asked? I mean, what's ... he's knocking the guy who asked. You asked. I'm sorry, the guy who answered didn't answer good, because the one who asked asked good. Maybe not. Maybe he holds it means ma'aseh shelo kayam. What's your question, Talmud? Which words? Amar Rava. Man d'ka meisiv, the one that asked. Man d'ka mativ, the one that asked. Shapir ka meisiv, the one he asked good. The one that asked asked good. Kaif, you with me? Asked good, right?

What I just asked is good. The one that just asked, that's good. Achaikov, are you with me? I'm asking good, huh? Says the Gemara, why? Because, sof sof, once it's not a kli l'gabei tumah, מידי לענין טומאה לאו מינהו. Since for the inyan of tumah, מידי לענין. The sheilah inyan של טומאה לאו כלי הוא, lav manhu, lav manhu, it's a kli. And Shabbos nami lav manhu, it has to be not a kli for Shabbos also. So it seems that the machlokes here is Shabbos to kli, Shabbos to yisur Torah, or no, Shabbos you can't do it. That's what he's saying. That's the Gemara. We'll see in Tosafos a little bit more about this. He's not off. We'll see in Tosafos. Let's see the Gemara further. Next, we ask the question: machat bein nekuvah, bein she'eina nekuvah. A machat, whether it has a hole or whether it doesn't have a hole. Huh? Yes, meisiv. Machat bein nekuvah bein she'eina nekuvah. Now here it doesn't say that nitel ukatz. The lashon of the Gemara is not that its ukatz was taken away, but it does have a hole, meaning in the first place. No. See, the Gemara till now was talking about a machat that was— that had a broken. Now we're talking about, let's talk about a case, because the lashon of the Gemara says nitel. It ain't nekuvah; it just doesn't have its neck. Machat bein nekuvah bein she'eina nekuvah, mutar לטלטלה בשבת. Now, ואמרו: נקובה, אין; שאינה נקובה, לא. And l'maaseh, where do we say that it must have a nekev? Only l'gabei the halachah of tumah. Where's the difference? What is the question? Exactly. Rabbi Yosef's teretz is good. Tumah is one thing, and Shabbos is another. That's what you see. Blue asked me kashas: Tumah and Shabbos are the same. I'm showing you Tumah and Shabbos is not the same. Because you see that halacha is, l'gabei two prutos, it doesn't have a hole, you're allowed to move it, and it won't become tamei, though. You see that Tumah and Shabbos are not the same. What did you say, that the one who asked was right? The teretz was not right. We answered him that Shabbos and Tumah are two different things. That's the teretz. That was the answer. The answer was, you can't prove me from Tumah to Shabbos. That's the Gemara's teretz. We want to say, just like by Tumah it's not a kli, so too here it's not a kli. The Gemara, you can't prove one from the other. The second mahalach says, no, we could prove it, because Shabbos and Tumah have the same halacha. Eisah, asking kashas is not true. Shabbos and Tumah don't have the same halacha. Machat she'ein nekuvah for Shabbos is mutar, and for Tumah tohorah, she becomes not tamei. It's not called a kli. You see, it's not called a kli for Tumah? No. Let's see inside Rashi now. Here. Now listen to the lashon of Rashi. Liha Toras kli aleha. You should say tumah. Liha Toras kli aleha, yoter mish'ein nekuvah. We don't care hole or not hole. It makes no difference l'gabei Toras kli. It's not more Toras kli with a hole, without a hole, ela l'inyan tumah. Ho, u'kesalka da'itch, d'benatal... Look in the lashon, because salka da'itchach, the hava amina of the Gemara was, is tumah natal chur shelo ka'amar. That the case was a case of natal churshula, d'le'inyan tumah batel shem, pniminei, and still from tumah shari. We saw it's a case where it was natal, that it was taken away. We thought it was a case of natal, that it was taken away. This case of she'eino nekuvah, upshat never had, but it was taken away. And for tumah, what happens? It becomes tahor, which is not a kli. After Shabbos, it is a kli and you can move it. No, we don't care. It doesn't make a difference; you're tahor. Only in tumah, right? Only in tumah. Now, I want to make an interesting diyuk over here. If actually the Rashi comes and says—I'm ready to think, listen to the lashon of Rashi. Listen to a diyuk in Rashi here. Something that you—Rayon, the Hevzer Rayon.

Notice that Rashi did not say that the half a mina was that l'gabei tumah, d'loi havei kli, here, aval l'gabei Shabbos havei kli. Even if it's not a kli, it's tumah. Tumah. Shabbos. It's not a kli. Meaning on Shabbos it's not a kli. Like tumah, what I say, tumah is not a kli. Yeah. Rashi comes and says like this. What do we see from this sugya? This Rashi we just read, the one you just read. Read it again. Read the Rashi again. Read the Rashi. I'll say it over again. Go. Got it? No? No, no, no. We don't care about a hole. There's no difference between a hole and not a hole. Meaning any teirut is there. Who cares? It has a hole, it doesn't have a hole, same thing. What's the only l'gabei tumah? What? That either it has a hole or it doesn't have a hole, what's the halacha? Batel. Yeah. Go ahead. Shela. Shela. Shela. Shela. That means tumah batel shem kli, that l'gabei shem kli, the shem kli becomes batel. Another Rashi uses over here the word shem kli, good. And what does he say? That the shem kli becomes batel, batel l'tiltul, shari. But for Tiltul, it will become blat mutar, right? For Shabbos it's mutar; for Tumas, it will become tahor. Notice that Rashi used the word shem, which is the first time he introduced us to the word shem. Till here we were talking, koiras kli; all of a sudden it became shem kli. Second of all, notice that Rashi didn't say, oh, but for Shabbos it's a kli. Did Rashi say, for Tumas it's not a kli; for Shabbos it's a kli? Or did Rashi say, for Tumas it's not a kli; for Shabbos you can carry it anyway? See? Very important diyuk. That's called learning the Rashi. Slow, slow. Let's see, let's learn it together. Notice Rashi. Did Rashi come and say, for Tumah it doesn't have a shem kli, but for Shabbos it does? What does he say? It doesn't have a shem kli, but for Shabbos... Good. Very important. First of all, Rashi goes now with shem. All of a sudden we have a new word. Till now the word was koiras kli, you hear? And now all of a sudden we have something called shem kli. Then Rashi, then the Gemara, then Rashi says that for Tumah it's not called a kli, but for Shabbos he should have said, Rashi, it's a kli. He doesn't say it. He says it's raui, it fits for something, and therefore you're allowed to move it. Are we coming to say that it's a kli? Maybe not. He says it's not a kli. So what Rashi should have continued, but for Shabbos it is a kli. He doesn't say it, Rashi. What does he say? Since it's raui l'kais, you're allowed to move it. But for Shabbos... Let's be further. Huh? It's raui for l'kais, therefore you're allowed to move it. Let's see now the next Rashi. Here. Now, Tirguma Abaye. Comes along Abaye and he says, I want to tell you pshat. Tirguma, he translates it. You know what he's talking about? Even aliba d'Rav. Even Rav, who said that Shabbos and tumah is the same, is talking about different cases. It's talking about b'goylmi, askinan. You know what a goylim is? The goylim from Prague.