Hilchos Shabbos: Shinui Begadim, Special Shabbos Clothing, and the Kavod of a Talmid Chacham

Transcript

Let me, Rav Shimon Klug, I think he asked it at the end. I think at the end he asked it. What? Pirush Rashi says it's Sfat Emes, פירוש רשי, לרפואה. Do you have פירוש Rashi? No. I don't know. I don't know where he got the Rashi from, Sfat Emes. But I mean, מאי הוה לך על דמה בשבת, huh? What's the Rashi? There you go. Okay. That's why they call him Sfat— Oh, the reason why he's Sfat Rashi? No, no. You have in the bottom of Sif Rashi brings down משום רפואה? Yeah, mine. He brings משום רפואה? Doesn't say anything about it, right? No, no. He says Sfat Emes. Who says לרפואה? I don't agree it's לרפואה. No. ... No. No. He's saying outside. I understand, but the question is, where does Rashi say לרפואה? No, Rashi— Yeah, but that's the ... one second. That's the question, why he's taking it. So he's asking is, where does Rashi say פירוש לרפואה? Rashi doesn't say it. The לשון לא משמע הכי, and the lashon is not mashma this. Why is the lashon not mashma this? Let's see if the Gemara say it. What do you mean? I know that sounds— לשון לא משמע הכי means the Gemara is not mashma. No, Rashi— That's a shaila. It's awesome. I don't know why the guy takes— You know what? Let me tell you why I'm telling you this. My question to you is, let's say a guy takes this thing, but he didn't have in mind before. Who said he had in mind? Is the shaila the Gemara, מאי הוה לך? Maybe the Meiri learns the case that they take it for a— eilu shochlim את זה לרפואה. Rashi never said that he'd take it l'refuah. He made it up. It never said it. And then he says, v'lishlei mashmachi. And I know why v'lishlei mashmachi, because the lashon of the Gemara is, mahu lechol. It never said that, oy elu sheochlin, mahu lecha? Are you allowed to eat it? Who says what the guy's eating it for? Either it's made to eat, and the question is, should we aser it also for shechikas samemanim, because it has in it samemanim, it has in it refuah, or it's not made to eat and he wants to eat it. Again, mahu lechol adama b'Shabbos. The Meiri says clearly, elu sheochlin mitzei for refuah. Says the Sfat Emes in Rashi, l'refuah. Who said? Where did Rashi say one word? And then he says, v'lishlei mashmachi. The lashon of the Gemara is not mashma this way. You know why? Because the Gemara never said, mahu lechol l'refuah adama. It's lechol adama b'Shabbos. And the funniest thing of all it is, the stama, that's a Rashi, didn't say l'refuah, because that's not who says it's l'refuah. He says Rashi says it, v'lishlei mashmachi. Moneinu Sfat Emes, that's why Rashi never said it, because it's not true. V'gam kasher lepirusho, ma shehivlo b'chibuchoel mihutra. He asks another kasha, which is the kasha I asked you. So what was the shakla v'tarya of the Gemara? Hu she'eil refuah, who on earth was that poisoned? He asks this question. Kama, right, l'refuah, איכא. There's so many different types of refuah. The kashya l'hai u'man l'hai, that many medicines that it's good for one thing and bad for another thing. So he's not asking something you say. He doesn't understand, how can it be that it's bad? Every medicine is that way. V'hayanu lefaresh, d'loy mairis ochlin l'refuah. אפילו אוכל שלא לרפואה, רצה רבי לעזר משום גזירה דשמא ישחק את האפר ויכתשנו. Interesting svara. Either you learn the pshat according to the way the Sfas Emes learns the Gemara, that the shakla v'tarya of the Gemara was like this: this is not a medicine. This is either food or non-food. The person who ate it didn't even take it for refuah, and still it should be asur. Why he took it? Why he took it? He likes the taste of it. He likes the taste of it. Yeah. Yeah. Maybe. Maybe. Maybe. Either you learn the kashya of the Gemara—listen carefully, listen good, listen good, listen to this—either you learn like this, that according to the Sfas Emes, the way he learns up the Gemara, the guy never took it for refuah. He never took it for refuah. It's something that people could have refuah from.

For example, a coffee. Sound familiar? Coffee, coffee. Yeah? It gives you— a person like me, it gives relief. It wakes you up. It wakes you up. It takes away headaches. It takes away headaches. It's on the krabai. It's not only a headache. You want to know something? Truthfully, that's tremendous things in medicine. Not metaretes hasechel. Not only— it's a drug. Coffee is officially a drug, by the way. It's officially a narcotic. You know that? It's one of the narcotics. You know this. Any— caffeine. Caffeine is a narcotic. This is the green tea. The green tea. They say it, but it isn't true. Maybe green tea, but it's not true. They say it. People walk around saying it. Go and you look, you see it's not true. Look how much caffeine each tea has. How many grams of caffeine each tea has. You take out a book, you'll have— you'll see it. People think tea has more than coffee. It's— I know, but it's talk. It's talk. It's not true. It's garbage. You look today, the science, they don't believe. That's not the point. Let's move on. L'maaseh, you want to know what other koiches it has? That's tremendous koach. It speeds the heart. It speeds the heart, coffee. It's a diuretic. It takes away water from the body. People that get— mayim, malin mayim, that they fill up water in their legs and their hands, like diabetes, coffee takes care of that. Coffee is a diuretic. D-U-I-R, and that's why it dehydrates you. That's why you feel thirsty after coffee. It's heretic. It has koach of the medicine. Don't, don't, don't. It has a shem of narcotic. In today's drugs, officially, it's one of the drugs. They sell it in the stores as a drug. Because it's a heretic. It takes away the drink. It takes away the water. It has koach to refuah. I don't even want to get into it. The bottom line is, I can think of other foods also. Certain foods, they say, has vitamin C, unbelievable amounts of vitamin C, and you eat it because it has vitamin C, right? Again, I'm not going to come and tell you, I'm not going to come and tell you, I'm not going to come and tell you that oranges, people don't eat fruits of oranges. People eat oranges just because it has vitamin C, and vitamins are not necessarily medicine. But caffeine, caffeine, it's very uncommon. Most people take coffee. Most people take a coffee. Coffee b'derech klal is in the morning to wake you up, huh? To wake you up. Can I finish my mitzvah? You want to go? You have to go? You have to go. Whatever you want. You enjoy? Beautiful. You know what I'm telling you like this: no fatim, no teshuvot, no... Read. ... Just the last bit of Gemara. Here? Now listen carefully. Listen, listen good, listen good. Now, learning... this guy's not doing a refuah before. Then you can... What's the issur then? The teretz is, just because you're not doing it for refuah. Now, now listen carefully. I don't believe for a minute that if it's an aspirin or a medicine and you personally not doing it for refuah makes a difference. Imza yarefuah bzuka, milusav refuah. Ma shetalo lokeach zeh l'refuah, zeh mutar. But the guy's taking aspirin because he likes the taste of it. It can't be, right? It can't be shehu lokeach trufah v'hu lo choshev trufah, right? No, I'm saying it can't be a case where the thing itself is a trufah, v'hu lo choshev al trufah, because that's a safek shelo Gemara. Hakavanah tzarich lihyot, ze lo trufah, right? V'hu lokeach, v'yesh b'zeh inyan refu'i, v'hu gadol lo mechaven l'zeh, right? That's how I understand the Sfas Emes. I don't believe the Sfas Emes is telling me that if a guy takes the aspirin—some people, candy, yeah, a guy comes, takes the aspirin because it's candy, it has a sweet, a sour taste to it. No, I don't mean crazy. For example, let's say you have aspirin that has some flavor in it. That's right. A chewable tablet. Mishochel a chewable tablet, v'hu lo mechaven l'refuah, lo mutar b'Shabbat, right? Cooked tablet, cooked.

The candy, something like that. The strong cough candies, the ones that mamash not candy, right? Any way you pass it, because it's not asur on Shabbos, only mishum some minhagim. So that's what I'm telling you. You can't come and say that the Sfas Emes means like this. Reminds me of the old days when I used to give shiur and they used to scream on top of my—remember those days? Never. You hear, the Sha'agas Aryeh was never—even according to the Sfas Emes, the Sha'agas Aryeh, oh, ... The Sha'agas Aryeh was never— The Sha'agas Aryeh, even according to the Sfas Emes, was never medicine that he's not mechaven l'refuah. It's food, or whatever, most food, yeah. She'ein b'zeh refuah, v'yachol lihyos shezeh marpeh v'hu lo mechaven l'refuah. Oh, that's the shaila. That's the shaila. That's the shaila. Do we say since it has refuah in it also, like a coffee, maybe sheikasananim? Oh, do we say? Idealma maybe we'll say another side. It's food. It's food. Idealma maybe we could say a homo pshat, meaning, and I believe it's ... the Sfas Emes. Since the way to eat this adamah is through kisa—look at the lashon: אפילו ויאדי להפרש, לא מיירי שאוכל לרפואה, אלא אפילו לאכול שלא לרפואה, רצה רבי לאסור. משום גזירה, דשמא ישכח, עבר ויתכשרו. Is that refuah? What's the Chachamim saying? Heretz is moridik. You hear the... since l'maaseh there's a little bit refuah in it, and l'maaseh the gezeirah of shichchasamanim could apply, so let's put it together and say it's asur. And tell me something: in the chesroni Gemara, did anybody ever argue on Rebbe? No. The only Rebbe that came and said differently is because of? Sakana. According to the ... you have a chiddush in the Gemara, l'halachah l'maaseh. Rebbe wants to asser, you hear? Achilas ochel sheyesh bo refuah v'yesh bo inyan shichchasamanim, and together we'll put it and what? And say it's asur. Again, either according to the ... the chesroni Gemara was ... it's kavana. The person wants to mechaven l'refuah. I ask you a bit: so what, is he being matir medicine when a guy wasn't mechaven l'refuah? Avad. You're not talking about medicine ... You're talking about ochel. Ochel is a stam ... stam shtusim. Okay. Aval mah, keivan sheyesh b'zeh gam inyan refuah, aval ... ... ochel, lo ne'esor ochel because shema yavo lachtosh. We're not going to forbid you to eat food on Shabbos shema yavo l'katesh. But since it has in it refuah, so we'll put two and two together, zeh v'zeh gorem, and we'll come and say asur. And l'maaseh, what do we have from this? That Rebbe was ... So I think this is a different case. So, wait, wait, wait, wait, wait. The second way is that it's not because it has its own stam refuah. But it has in it gzeirah also. The gzeirah is taka roi over here. So you put it together. You might say you have refuah, so we ask it all refuah. No, no, no, no, no. Either the pshat like this: this was not eaten l'refuah. So what's the two צדדים? The ma'aseh it's refuah; it has in it refuah. Who cares? So it comes out according to Kofi, for example, Kofi be'asur. According to this, if nesoresa, Kofi would be asur. The other side is, no, no, you missed the point. Since the ma'aseh didn't need to teach you here too, so the same gezeirah shegzar chachamim applies here. So why don't we say by all foods? We don't say by all foods, because food. Mashenkein here that has in it medicine too, but an example shem sheyachol. First side is since it has in food in it, so we have to come and aser, even if it's only food. Right. Even though there's no pshita nothing, since it has in it malocho refuah, nesores. I hu mashu lo keil, keivan d'shustiya. Second side is, no, no, no, you can't stam because sheyesh bo refuah, lama chameir l'refuah? Aval keivan shegzeirah sheyachol.

Peshita, ... because you might be kotesh. Iru mights all foods is that way; yet all foods is food. This has a heter. This is medicine. That's for some ... That's not real medicine. It's vitamins, minerals, not medicine. Cheese is not medicine. Coffee, caffeine, ... It's good. ... But what's the heter? You don't have to be koteshes. You don't have to be koteshes. That's regular katush; it's a teeb. You don't have to be koteshes. By the adama, you might have to be koteshes. This, rabosai, is the shakla v'tarya of this. This is the shakla v'tarya of this. Oh, what? Who? Sorry, one second again. ... No, she's the same thing. It's not that; it's the same thing. She can ... is asur mishum ... I want to write a teshuva, l'maaseh. You ready? Vitamins on Shabbos. Asur, mutar? After today's shiur, vitamins on Shabbos, asur, mutar? Vitamins on Shabbos. Good. Let's say it's food. Does it have the food in it also? Yes. Is it ... something ...? Yes. So ... it might be asur. Ay, yay, yay, yay. Asur, mutar, rabosai. Good. Let's say it's food. Does it have the food in it also? Yes. When it's mutar, rabai. Max, a highly concentrated vitamin C. Vitamin C. Big red. ... I know you're patur. It's not a de'oraisa. It's mutar. You want... Mutar means patur. Patur means patur. Mutar. I'm telling you, if you learn oichel, fine, but this according to ... isn't helping me anything. Because even if it's an oichel, if it has in it that it could be refuah and ... there, it could apply. This ... is the next Gemara. I just want to tell you one more thing, and I'll say bye-bye to you. It was once a she'eilah. You learn the next piece of Gemara. The Gemara comes down that the special clothing for Shabbos, how do we know from Ruth? Ruth, right? So she dressed up for Boaz. So you see that the special clothing, right, so she dressed up, so you see the special clothing. ... Mutar. I'm telling you, if you learn oichel, fine, but according to ... isn't helping me anything. Because even if it's an oichel, if it has in it that it could be refuah and ... there, it could apply. This ... is the next Gemara. I just want to tell you one more thing, and I'll say bye-bye to you. It was once a she'eilah. You learn the next piece of Gemara. The Gemara comes down that the special clothing for Shabbos, how do we know from Ruth? Ruth, right? So she dressed up for Boaz. So you see that the special clothing, right, so she dressed up, so you see the special clothing. Now you put on your clothing, you see, special clothing for Shabbos. Let me tell you an interesting yesod. That's special clothing for Shabbos. You're asking good kashas on pshat. I just want to tell you, you say a lot of ... I learned from Gemara. When you have special clothing for Shabbos, is the taich the mikvot Shabbos shelo yilbash bigdei chol, kemo hilucha b'Shabbos, ki hilucha b'chol, birchah b'Shabbos ki birchah b'chol? Or it's melucha nice clothing for Shabbos? Again, is it shelo yilbash bigdei chol machlif, or the pshat is you have to have nice clothing for Shabbos because Shabbos. You know, Shabbos, wear nice clothing. You know, if they gave l'maaseh, years ago, when I was in yeshiva, ... the Shabbos clothing, wait a second, to wedding, to wedding. If the taich is you need special clothing for Shabbos, you won't be able to wear a beautiful suit that you have, that you wear maybe sometimes on the weekdays, you won't be able to wear it for Shabbos. Let's say a guy has a very nice suit when he visits, when he meets people, right? He's a businessman. Could he wear this suit on Shabbos? If it's a special ...

to wear nice clothing on Shabbos, mutar. And if the ta'itz is, you have to change from rusa d'raya, which way? You just have to change. Because if the pshat is, you need— No. I'm saying Shabbos, not the opposite, not change. No, you have to have nice clothing for Shabbos, because you see she wasn't wearing special for Shabbos; she was her clothing to Boyatz. She wore the clothing to Boyatz. So what do we see from here? That if Shabbos clothing, if it's Shabbos, then why is she wearing to Boyatz? If it's supposed to be special for Shabbos, so why is she wearing its clothing to Boyatz for? You see the pshat is it's nice clothing for Shabbos. The only thing is, in this mirror, I was medayek that it's mashma not like that. Do you say—do you say the beginning, ... Adon Olamim? Yeah. That's the beginning. What do we say? ... malachei hashareis, ... birachamim, ki hichlafti simlosai. No, we didn't say this. ... v'hitbati mitasi ... Shabbos. You don't have it? Bring it to me. Let's see. Before Kiddush. It says, ... hichlafti simlosai, ... yom haShabbos. Does it say I put on nice clothing, or does it say— Changed. Hichlafti simlosai. No, it doesn't mean ... Shabbos. Hichlafti. No, it's saying if you want to come and see ... I did, ma she'asiti, ma asiti, put on nice clothing for Shabbos. What's hichlafti simlosai? Because of this reason. There you go. Oh, you're special. ... bigdei ... Shabbos. ... Don't say, 'I changed my clothing for Yom HaShabbos,' or 'bigdei yafeh b'Shul Shabbos.' ... I changed my clothing. It's not the same clothing of the weekday. ... Halacha l'maaseh. ... Look at ... bigdei yafeh b'Shul Shabbos. No, no, no. ... She was allowed to wear ... to go to ... The Gemara says in Shabbos. That's the Gemara. ... That's ... Shabbos clothing, but you wear to ... You see that, halacha l'maaseh, are you allowed to wear your Shabbos suit to chasunahs during the week? A guy has a chasunah every night: Sunday, Monday, Tuesday, Wednesday, like we had. We had this recently, right? Every other night there was a chasunah. So comes on wearing the same clothing as Shabbos the whole week. ... What do we see? ... Stop, stop. ... It has to be nice. I'm saying this, from the Gemara you see not that way. That's what I'm showing you. From Rus, from Rus, ... have a raya that the Shabbos clothing, as long as it's nice, I can wear it on the weekdays too. Let me throw something. Minayin l'shinui begadim min haTorah? Amar Rabbi Yochanan. Minayin l'shinui begadim min haTorah? Shenemar, u'fashat es begadav v'lavash begadim acherim. The Kohen, Yom Kippur, when he goes in lifnai v'lifnim, he wears one clothing, and when he comes out he wears different clothing. So my question to you is, okay, slow, slow, slow, slow. Minayin l'shinui begadim min haTorah? Says Rashi, shehu derech kavod lifnei hamakom. Now, is the Gemara's question about Yom Kippur? That's the Gemara's, minayin l'shinui begadim min haTorah on Yom Kippur? Ignore that. Ignore that. Then what would the question answer be? I mean, that's a pasuk. U'minayin shecholechalel Shabbat, shene'emar, Tishmor Shabbat. You ever see such a Gemara? U'minayin l'shinui begadim min haTorah? The Gemara says, how do I know shinui begadim min haTorah? Says Rashi, shehu derech kavod lifnei hamakom. It's a derech...

Kavod before the Rabbeinu Shalom. So, chaver, the question is like this. The question, I mean, pashtus, what are we talking about, Shabbos, I guess, no? Chaver, how do you learn the Gemara? Minayin shelashina begadim mitzvah Shabbos. So why does Rashi say, shehu derech kavod lifnei hamakom? Shabbos. Say it's kavod of Shabbos. Shabbos then. So I'm saying the kavod is kavod Shabbos. Who? So lashina begadim, so you're saying the Gemara doesn't mean... Lav dafka. Lav dafka. What's Kuf Yud Tes? Tes here. It brings on the side, the Gemara, Kuf Yud Tes, right? This again is, this again is Beis HaMikdash. If I want to know what Kuf Yud Tes is going on, it has to be a mashal. It has to be a mashal. Let's take... Okay, let's see what the mashal says. Oida, oida la'el. Am I teaching you how to learn? You saw, I opened up the Gemara first time, Minayin shelashina begadim... Shabbos, what, when? Right away there's a problem. Right away there was a problem. And what's my problem? What's the case? What's the case? Pashut, you're learning Shabbos. If it's Shabbos, you know what the problem is? What's Rashi talking about? What is Rashi talking about? Shehu derech kavod... Lifnei hamakom. Kavod is Shabbos, no? When you wear nice clothing on Shabbos, you're wearing nice clothing lichvod hayom, to honor the day. Unless you learn, unless you learn, the kavod hayom has to do with kavod hamakom, maybe. Maybe it has to do with kavod hamakom. For example, for example, you're supposed to clean the house, yeah, as if a big guest is coming. You know who the big guest is? The Ribono Shel Olam. When we come and we say, Boi kallah, right? What do we say Friday night? We meet the Shechinah, maybe. Boi, boi, Shabbos malkeisa. Either it's the matronisa, the queen, the king, Shabbos, or it's the Eibishter, the Ribono Shel Olam. You're coming and you're bringing in the Ribono Shel Olam. It's not the Shabbos, it's Hashem. There's an Aruch HaShulchan. There's an Aruch HaShulchan about the reason why we have to clean the house ערב שבת. You have an Aruch HaShulchan? Aruch Chaim... yeah. Again, it's very simple, huh? Nice, we're not holding here. I'll get there, I'll get there with you. Just give me a minute. Again, the Gemara starts off, מניין לשינוי בגדים מן התורה? If I asked you right away, שינוי בגדים, when? When? What are you talking about? So you start telling me, on every occasion, on every good occasion, on every... I told you, something's wrong here. Sounds like it's Shabbos we're talking about. Says the Maharsha, what are we talking about? Shabbat. Now, for those that are Rishonim-minded, they brought down from Rabbeinu Perachya, the same thing. That's referring to what? It's referring to Shabbos. Rabbeinu Perachya, Rishon. Yeah? My question to you is, if that's true, why does Rashi say, Shehu derech kavod lifnei hamakom? Rashi shouldn't have said it's kavod Shabbos. It's the kavod of Shabbos. You hear the question? Before you hear, let me hear the question. The Gemara brings down, Minayin l'shinui begadim min haTorah? How do you know the changing of clothing? So the question is, when? For what? For holy occasions? For special occasions? Or particularly for Shabbos? Pashut, you mean for Shabbos. The problem with that is Rashi says, Shehu derech kavod lifnei hamakom. In Shabbos, its pshat is it's for Shabbos. It's a kavod haShabbos, not lichvod hamakom. Rashi, shehu derech...

Anyways, what do we learn out from? Shene'emar, u'pasat es begadav, v'lavash begadim acherim. So therefore, we see that kavod lifnei hamakom has levels also. A person works in the Beis HaMikdash, it's lifnei hamakom. When a person works lifnai ulifnim, it's even more lifnei hamakom, and that is ta'un what? Even more pasat es begadav, v'lavash begadim acherim. The Talmidei Rabbi Yishmael, kavod hamakom. Talmidei Rabbi Yishmael, limdecha Torah derech eretz. The Torah is teaching us derech eretz. Now, pashut, derech eretz is a din in the you, or it's a din in the person you're doing it for? You. Derech eretz is you. That's the metzius. What do you mean? Hilchos derech eretz. No, derech eretz, when you have to behave with an oifen of derech eretz, right, it's not because of somebody. Here, let's say I have to treat you with derech eretz. It's not only because of you, it's because of me too. Because of derech eretz. Limdecha Torah derech eretz. You know what I'm saying? Now it's pashut even more. Limdecha Torah derech eretz, begadim shebishaldahem kedei l'raboi, al yimtzu bahem kais l'raboi. That the same clothing that you are what, mevashel for the rav, al yimtzu bahem kais l'raboi. So so too—over here it's like, what? The opposite. You. Why do I need all the speech? No, for example, that you should understand the derech eretz between the two different. In other words, like this: when you bring to a rav one thing, right, and you're cooking for him, you yourself wouldn't go out with the same cooking clothing because you have derech eretz for the rav. But your derech eretz for the rav, it's not the rav halacha. That's what I'm trying to tell you. In other words, a person who's a cook, right, let's say a person wears an apron. She wouldn't come to the chasan with an apron, right? The pshat is, she shouldn't go with that apron, l'rav. Meaning, it's not the Rabbeinu Shalom that's makpid on it. It's not the Rabbeinu Shalom's problem. She, she has no derech eretz for the Eibishter. What's the shaychus to Shabbos then? Why, you would say, Who cares? You would say, Who cares? You would say, Who cares? What do you mean? And I'll tell you the truth, and you'll soon see why I'm getting back into all this. I usually call it gribbling. Did you call me? I usually call it gribbling. Gribbling means I'm scratching for you for a reason. I have a reason to tell you this. We'll soon see halacha l'maaseh about telling the chacham. We'll soon see how it applies halacha l'maaseh to the chacham. But before we get to it, it seems that by Shabbos there is a p'sak kavod hamakom. And it's yud din of derech eretz, k'ilu on a Shabbos not to dress like on a weekday. So let's see the Gemara. Amar Rav Chiya bar Abba, amar Rav Yochanan: Genai hu l'talmid chacham sheyeitzei b'mena'alim hametula'im l'shuk. It's a genai for a talmid chacham that he should go out with mena'alim. Mena'alim? No, no, no. Mena'alim means it has a latches. Usually called latches, some Russian word, no? It has patches. Latches, latches. Patches. This in this. I mean, obviously this Gemara led us right into talmid chacham. How? How do you see? How do you see? How? How do you see? No, what I'm saying is, how did talmid chacham come in? Talmid chacham has nothing to do with this, huh? Who? Why are you seeing that's you dressing in front of the talmid chacham. Now the question is about the talmid chacham himself. That's right.

No, it could be anybody, any person. That's the Rav. Mishamesh the Rav. Listen to the diyuk over here, very important diyuk. When he takes out the deshen, they made him what? They made him different clothes, cheaper clothes. They made him wear cheaper clothes, right? ... כדי שלא ימאסו בגדים החשובים, שעובד בהם עבודת אכילה ושתייה כגון קטורת וניסוך. Rashi there is moisif a lamdanekudos that you don't have in the Gemara. Pashut pshat in the Gemara is that you're supposed to not wear the same clothing from avodah to avodah, and more avodah, less avodah, right? More lifnei hamakom and less lifnei hamakom. Rashi learns completely different pshat in the Gemara, completely. Pashut pshat in the Gemara is like this: when you lifnei hamakom, when you're in front of the Ribono Shel Olam, you have to what? Change your clothing. Shinui begadim. Change. What does changing clothing mean? The more you're lifnei hamakom, the more better clothing it needs, right? Rashi is learning an interesting thing. Terumas hadeshen is less of an avodah than other avodos. It's much more lower. I mean, it's taking out the junk. It's being the garbage man of the Beis Hamikdash, right? What happens? You have special clothing which are cheaper than regular. So what do we see from this? A, that you have to wear cheaper clothing. B, that there's more expensive clothing, and listen to the catch of Rashi. And the reason why you wear the cheaper clothing, so you shouldn't make the better clothing dirty. So we see from here that it's important to wear good clothing. Big jump. That's not pshat in the Gemara. Right. So what's the reason he has to change his clothing? Because clothing that you're cutting diamonds is not nice for the clothing that you are. Rashi doesn't say that. Rashi talks about getting dirty. Rashi's not even talking about that. That's dirty. Rashi says you shouldn't come with dirty clothing. It's not the shinui. It's not the shinui. It's the fact that now you have dirty clothing. Technically it'll be allowed, exactly. That's why he talks about pchusin and less pchus. Otherwise, what—where does pchusin come into the shinui? I'll talk about it. We'll talk. We'll assume. Yeah, what's the answer? I agree with you. There's only one problem. Rashi sticks in not to make the good ones dirty. What's that? He should have said simple, that for less avodah there's less clothing, and for more avodah there's nicer clothing. Does Rashi say that? Rashi says—this is a kasha asked by many Acharonim. This is one of my favorite kashas. I never understood the Gemara, huh? Again, it's somewhere here. Very simple. If you want to discuss, it's good. Chat. Bring me a picture of the ... put it right here. That's how you learn the Rashi. If you think—if you, you know, hang up. You ought to put it. This picture is ... And he did more, which are shinui. Just the ... not the ... How do you ever take this into the shishiva? How do you take this ... It has all the picture of ... Yeah, but how do you bring it into the yeshiva? The other begadim will get dirty. The other begadim will get dirty. So then the whole ... will start then. So how dare does Rashi say she'ein avodah chashuvah? How dare Rashi say that? How dare Rashi say that hotzaas hadeshen einah avodah chashuvah?

One clothing to next, or one avodah to next? Rashi says that. I understand that. But how do you run away from the Rashi? I don't want you to run away from the Rashi. Rashi says that this is less and this is more, and this is better and this is worse. And for some reason Rashi wasn't happy with that. Why not? And the answer is, why couldn't he just simple say that cheaper clothing, ... that's mevazeh k'deiru l'rabos? He doesn't. He says, she'ein avodah chashuvah. He says, shelo yim'atzu b'gadav hachashuvim. He doesn't. So you don't need, you don't need shelo yim'atzu b'gadav hachashuvim. What do you need that for? Just say pshutah, that's why it's less. So again, let's read Rashi. Kasuv, lilbosh begadim pchutim b'shaas hatzaas hadeshen. Now, why? She'ein avodah chashuvah, is that the reason why? Or we say, no, that should be the reason, right? But it's not. How do you know? Because he says k'dei. The reason comes later, right? So he just explains that it's not an avodah chashuvah, which I don't know why he has to bring that. He just writes, l'maaseh it might get dirty, and that's the end of the story. No, Rashi has to say she'ein avodah chashuvah, k'dei shelo yim'atzu b'gadav hachashuvim, she'oved bahem avodas achilah u'shtiyah, k'gon kitonis. Nachnu b'yeshivah lo chakarnu על זה, לא בגמרא, הלכה למעשה. If a person has a suit, you hear, and he wears it on the weekdays, and he takes that suit and he gives it to the cleaners, it depends. Depends if it's a good. If you learn this sugya, it's no good. Why? Because you can't have the same clothing on Shabbos and weekdays. If you learn the— One of the problems is what? Shinu begadim, that it should be clean for Shabbos. It should be special. My wife has to make sedurim. She needs special clothing, to wear. I can give it to the cleaners, there's no problem. Give me a second. I couldn't catch both at the same time. That's right. In shinu begadim, there's two צדדים. That's exactly what I'm telling you. Exactly. Rashi ... Change, and from this Gemara we say the inyan is clean, and the nafkamina between the two is this case. Now let's go to Talmud Chacham. Why do we have to Talmud Chacham? All of a sudden, from this, somehow we bring more to Talmud Chacham. Tanei d'bei Rabbi Yishmael, midrasha d'hai kra. What? Not yet. What's the pshat in this Rashi, midrasha d'hai kra? What does Rashi want? Next Rashi. Tanei d'bei Rabbi Yishmael... No, no, no. Midrasha d'hai kra. A little bit better. Say a little bit better. Tanei d'bei Rabbi Yishmael is not adding or arguing. That's what Rashi is trying to say. It's just giving a mashal for the pasuk. Right, yeah. The tanei d'bei... this tanei d'bei Rabbi Yishmael usually would mean—Rabbi Yishmael said, he said over the same Gemara. No. What? The tanei d'bei Rabbi Yishmael meaning what? An example. That's all Rashi is trying to say. The tanei d'bei Rabbi Yishmael is not adding. He's not giving you a new halachos. He's explaining midrasha d'hai kra. He spoke a meaning, a mashal, in this pasuk. That's all he's saying. Okay. Now, why is that important in Rashi? Why is it so important in Rashi? What's the pshat in this Gemara? There's machalokes going on in the Gemara. You see that he's not adding anything. So what is Rashi? He's not. Rashi says, lomaisi, he's not. This tana should be adding, but he's not, right? Midrasha d'hai kra. No, he's explaining the drasha, that's all. So what don't you—you wouldn't know from Rashi himself that he's explaining the drasha? What does he explain? It says in the pasuk, v'hoti es hadeshen, right? Comes the tanei d'bei Rabbi Yishmael. Rabbi Yishmael says, this שאתה מבשל כדירה, right? This שאתה מבשל כדירה, you shouldn't go... Kois for rabbi. ...matzah, matzah, matzah. Can't say better, say. Google, what, what? How can you see a matzah Shabbos with kois?

The Tanna d'bei Shmuel asks me on a machlokes Shabbos? Where do you see Shabbos in Tanna d'bei Shmuel? So before, makor in the Rabbeinu Shmuel. Again, listen here. You know what it is? It's reading a Gemara. Let's say you have to rewrite this Gemara. The Tanna d'bei Rabbi Yishmael, usually this Tanna would be, Hosafa lacha, raya, mashal. Omer Rashi, pasul lo. Pasul shum davar, d'Rashi b'drusha d'hai kra. In the drasha he explained the drasha like this, okay? Why does Rashi need that? Obviously he's not adding anything. What's the chiddush? And the answer is very simple. I'll tell you what the answer is. When you learn u'pasas begadav, lavan begadav acherim, you could come and say that it has nothing to do with dirt and not dirt, clean and not clean. It has to do with a shinui, right? The mashal of Rabbi Yishmael was kedeira, mevashel kedeira, and mozi kois is dirty. Mevashel kedeira means you're cooking in the kitchen. Why does he give—that's why Rashi is saying b'drusha d'hai kra. Rashi got his piece of Torah, clean and not clean, from the mashal of Rabbi Yishmael. And he learned Rabbi Yishmael is the pshat in the pasuk. Rabbi Yishmael, when he talked about, he is hosafa. B'drusha d'hai kra, mameila Rashi learned that the case was clean and not clean. Yes, one second, one second. Begadim shebisah mekedeira, Rabba, you know how I know this? Look at the next Rashi. Dumya—one more minute, one minute—dumya d'hotzaas hadeshen. And what does he want with dumya d'hotzaas hadeshen? What does Rashi want? Dirty. Rashi warns that this is not the ... I'll say it over again. Give me one more second. I'll say it over again, huh? ... Why not? But that's not his drashah. That's something else. That could be a different drashah. That could be a different problem. He's saying the nekudah: in order for you to have clothing, she'll be shalta b'zeirah, and it'll be dirty, and then you'll come in front of the melech with it, that you can't. The raya that the Kohen Gadol switches the clothing between Kodesh Kodashim and outside, the answer is because could be Kodesh Kodashim is because you couldn't wear gold. It's ein קטגור נעשה סנגור. No, it's ein קטגור נעשה סנגור. It's not. If you learn that it's because the Ribbono Shel Olam doesn't want to have sanegoria, it's ein קטגור נעשה סנגור, that you're changing the clothing. Okay. Comes along Rashi and explains like this: reishis kor, when you do avodah pesulah to avodah chashuvah, what happens? You have to switch. Haitah hadeshen to what? To achilah u'shtiyah. That should have been the Gemara. Rashi says it's more. You have to do more. What? That's sure. ... Now, comes along Rashi, here comes along Rashi, and he explains more. It's not stam what, it's not stam avodah chashuvah and not chashuvah. It's also because of the inyan of dirty and not dirty. So then I asked you, what's limud l'chatchilah derech eretz? It's not derech eretz then. If the taich is that a person should not wear the same clothing Shabbos and weekday, and a person should wear before the melech one clothing and the same clothing shaloi lifnei hamelech, then I understand limud Torah derech eretz. I understand the lashon, huh? You know what's derech eretz? I mean, pashut, you don't go in front of the king with dirty clothing. What's the shaylah? Pashut like that. That's a limud. Yeah. Why is pashut? There wouldn't be limud Chater d'cheres. You're right. Even with Reb Chaim, but it's not limud cha. Not limudcha. It's not a limud. It's a פשוט understood thing. Once the Torah was given. Yeah, but you don't need the word limudcha. Limudcha is mashma it's a special limud that we learned here. Not a limud Chater d'cheres. I'm saying, yeah, it's not a limud Chater d'cheres, it's a special limud. Okay, you hear? Listen good. I told you that's why Rashi, even though pashut pshat in the Gemara is zilcha d'cheres,

Rashi learns that the chiddush is, a chiddush of what? Not to have dirty clothing. So I ask you, where does Rashi get it from? And the answer is very pashut. What is Rabbi Shmuel's mashal? Who needs the mashal? What's the mashal kedeira? And the answer is, it's not a shinui between one avodah and another avodah. It's kedeira to kois. That's the diyuk. Dirty. The chiluk is not one avodah to another avodah; kedeira to maaseh kois. And what's the difference between dirty and not dirty? That's why Rashi says Rabbi Shmuel is drasha d'hai kra. Rabbi Shmuel's not adding, or Shmuel's not giving another insight into it. Rabbi Shmuel is the drasha. And that's why the next Rashi comes along and says here that the pshat is, tanu Rabbanan, Rabbi Shmuel, drasha d'hai kra. Rabbi Shmuel is the mashal of the drasha, and also Rashi explains, begadim shebishmukdei l'rabboi, dumya d'hotzaas hadeshen. What is Rashi? What, dumya d'hotzaas hadeshen? The kedeira. Rashi is being medayek kedeira in hotzaas hadeshen. The nekudah is not you're going to another avodah, a more chashuv avodah. The dirtiness, the dumya. That's why Rashi, kedeira is dumya d'hotzaas hadeshen, meaning Rabbi Shmuel's mashal of kedeira was because of what? Daftka. And it was the ikar nekudah of the diyuk is kedeira. Okay. Now, what does this have to do l'maaseh? Very big nafka mina l'maaseh. If you have, like I explained to you, Shabbos clothing, which is perfectly clean, but l'maaseh I wore it in the weekdays, it depends. According to this Gemara, it's mashma you need separate clothing. Mashenkein over here, it's mashma what? Every week, a person could every week go to the cleaners, mechayrik. Mashenkein according to the Gemara over here, that a person has to have special clothing on Shabbos. You have to know how to, I mean, this two Gemaras. Okay, now let's see the next Gemara about Talmud chacham. Comes along the Gemara and says, ... Talmud chacham sheyeitzei min ha'am ... l'shuk. It's a g'nai l'reshus. Now, where does—how does this Gemara come in? Where did this Gemara come in? So first of all, like this. No, I'm saying, how did we—how does it— Yeah, but derech eretz is when you do it in front of a rav. Now, how does the Talmud chacham come into the picture? And where do we— Yeah, but that's you in front of a rav. Now the question is the rav himself. Yeah, but the Gemara says, the Gemara says it's a g'nai for the rav. How does it come in over here? I know, say a whole different sugya. I mean, how did this story come in? The emes is I want to be medayek in the Gemara, a very important diyuk. Why did the Gemara come and say asur? The Gemara should come and say asur for a Talmud chacham to go out with his shoes. Why does the Gemara say g'nai? What's the lashon g'nai? So say asur. The chiddush is that it's not nice, or the chiddush is that it's asur? Right? That's the lashon of the Gemara. So let's see how the Rambam brings down the halacha. The Rambam says like this: Hilchos De'os, malbush talmid chacham, malbush na'eh v'naki. Malbush of a talmid chacham has to be what? Na'eh v'naki. Asur. You hear the lashon? Asur. We'll see the Gemara in a few minutes. Now, v'lo yinal min olim metulayim, tzloi al gabei tzloi. You're not supposed to wear metulayim, patch on a patch. How come when it says kesem, the Rambam uses the loshon asur, by ketem al begadah, says the Rambam, asur, yeah? When it came to nalayim, the Rambam says lo yinal. I thought the pshat in the Rambam is because the Rambam never used the loshon asur by metulayim. Again, it goes like this. The Gemara says, I know, but it's okay, come. The Gemara says, genai, it's a genai, right? So I ask you, what is the translation of genai? It's not nice, and the chiddush of the Gemara is that it's not nice? Or the chiddush of the Gemara is because it's not nice, therefore you're not allowed. What does the Gemara mean, genai? Genai lachein asur? No, it's not nice. I didn't see it. So the chiddush of the Gemara is that—

So, proof, huh? So he doesn't... I'm trying to see something else. The word genai. Genai is coming to tell me that it's not nice, or genai is telling me genai is asur. Why use the lashon of genai? Opposite. Genai means it's a genai, therefore it's asur. Or genai means it's a bizayon. What do I have from this? I have a very big yesod. Why does the Gemara just say asur? It's asur for talmidei chachamim to go, what, bimenalayim uplayim. Slow, slow. That's what I'm asking. From the lashon of the Gemara, I'm asking: should we be metzayen even if it's not asur? Why am I being medayek this? Because the Gemara, because that's how the Rambam paskens. By ketem al bigdo, the Rambam uses the lashon asur. And therefore, later on when it comes to the layin, what does the Rambam say? Velo yinah. Genai. That's what I want to say, pashut pshat in the Gemara. By ketem, the Gemara uses the lashon, yechayev mita for it. The next line in the Gemara: Talmid chacham shenimtza revav al bigdo, chayav mita. Chayav mita. Genai is obviously saying on the... When you say chayav mita means you over on something. You shouldn't have done it. But here, genai just means it's not nice. The Gemara's lashon should have been asur. Could be that's why the Rambam... the chiluk between asur... Asur and velo yina'eh. Okay. O dilma, o dilma. You have to deal with pashut pshat in lashon. O dilma, maybe, or maybe. The Gemara says, darshin genai. Meaning, genai is not what's asur, but rather genai is that it's not nice. I believe that the pshat in the Gemara is it's not nice, and now I understand how this Gemara comes from the Gemara before. What does the Gemara before learn? That you have clothing, you hear? Yeah, you have clothing from otzar hadeshen. They got dirty. It's not nice to what? To go and use them. Why? Because you clean them. If it gets dirty, you'll clean it. What do you mean, they didn't know how to clean things in the Beis HaMikdash? You think it always got dirty? It could have gotten dirty. Many times it didn't get dirty. What do you see from this? The genai is that since this is something that could get dirty, when you come to the melech, you use clothing that never got dirty. You use clothing. The pshat is that it wasn't dirty and fixed. You have special clothing for the melech, which doesn't have to be. The kavod of the melech is I have special clothes. What's the special clothes? What makes it special? I care for it shouldn't get dirty. Again, listen to the kushya. Listen carefully. If I have a nice suit, right, what's the kavod of the melech? That the suit is nice and clean. For the taiches that it's miyuched for the melech, I make it. What's pshat miyuched for the melech? I'm careful it shouldn't get dirty. Listen carefully. Again, when I have special clothing, and I asked you this, what happens if my Shabbos suit is the exact same thing as my weekday suit? And guess what? That's what I have, right? I can't get it any different, right? This is the way it comes. This is the way it comes, and this is the way it is. You know, it's not a different company; it's the same company. It's the same everything. It's not this, no such thing. This comes one quality, one standard. I cannot get any different. It's impossible for me to get it different, because this is what it comes. It's not fitting me. This is the same. Then the pshat is he went to three different stores and got three different... No, if I would walk into the store, right, the place I go, there is nothing I can do. This is it. This is it. This is the one they make, and this is it. I can't get a blue one or a black...

One, or brown one, with whistle line, without a line, those are good. Here, you're a lamb. Listen carefully. Here. You see, Rav Ovadia says to go to the store and buy 50 different colored clothes. I can't. I'm saying, with green and brown, by me, this is it. It's the same style, the same size, the same everything, okay? So then what's the difference between this and the Shabbos one? And the answer is, because it's different, right? What's the chiluk between different and not? What's the chiluk between a special for Shabbos? The answer is because the Shabbos one I'm more careful about. You're getting the point. I'm more careful with my Shabbos clothing. For example, this one I would throw into the car. When I go to a wedding, you got it. You fold it nicely. So what is it? It's miyuchad, and therefore I'm careful it shouldn't get dirty and creased. The people that do that, I know certain people that do that, but that's only the big chassidish, the big chassidish. Why? Because they want—yeah, so why do they do that? Because they want, besides it should be different, it should also look a little nice. The Rebbe's maise. Now listen good, listen good. Now listen good, let's not mix this train of thought. Comes out like, I don't believe that the kohen was such a shlemazel that every time he took out his clothing—like, I'll tell you, there's, I don't want to say a name of a person that I know—he has a thousand ties. You know why? He only wears it once. He comes to the Shabbos meal, he wears his tie, he can never wear it again. Dirty, finished. Every Shabbos he gets his tie dirty. No. The person that lives in this neighborhood, in Tudor Hills, he's a gvir adir. It's just not worth it to him, the— Stress, to have to be careful about how he eats and how he takes care of his tie, which we'll get to later, by the way, in Hilchos Talmud Torah, we'll soon see. So what does he do? He gets it dirty and he throws it away. Next, he gives it to the yeshiva guy, you go wash it. You go, you have yourself a free tie, go, next. And every week he buys himself another tie. Good. For a dollar? It's not for a dollar. What do you mean? All my ties are one of his ties. Now listen carefully. Now listen carefully. Spoiled, obviously spoiled. Now, but here's my question. What's the nekudah here in the Gemara? The Gemara is saying like this: the kohen was not such a shlemazel that every time he took out the terumas hadeshen, he got dirty. Terumas hadeshen could get dirty, right? So the shinui of having special clothing, because these clothing might get dirty, and these clothing I set aside so they should never get dirty, is the kavod of Shabbos. So, memeila, I understand the pshat in the Talmud Chacham. A Talmud Chacham has to be what? Clean. G'nai to put a machlit on it. Why is it a g'nai to put a machlit? Machlit means to put a patch on. What's wrong with putting a patch on the shoe? No, no, no, no, no, no. So it comes out, it's what's not kavod haTorah, because now you have a shoe, you hear? What's wrong with the machlit? The machlit means it got dirty, hear? It got ruined, and now I keep on fixing it, right? It's no different than the case of the terumas hadeshen with the clothing. The terumas hadeshen, the clothing gets dirty, so go clean it. The answer is, so that's already not for the king. So the limud of g'nai is a direct limud from otzar hadeshen. That's what the Gemara means. G'nai, now we understand that this is a g'nai. What's the g'nai? Nice shoe, I patched it up. It's not dirty. Dirty, the Rambam says, is asur. This is not chasam dirty. It's not stupid. Hey, you go to the circus, you have a clown, he has a shoe. You ever see the clown's shoe? It has fifty patches on it. You think the Talmud Chacham is walking around like that? Chas v'shalom. It's dirty, yeah? So what's the pshat in the matlit of the Talmud Chacham? It's already not a matlit that's miyuchad without a patch for a king. It's dirty. The next case is he's wearing, he has rabbinic, he's dirty. This is the Gemara directly from the Gemara before.

Genai hu l'talmid chacham. It's a genai for talmid chacham that he's supposed to represent the Ribbono Shel Olam, he should can't have a shoe which is, which, k'ilu it got dirty and then now he put a patch on it. No. What's Rashi talking in the Gemara? From the case of trumas hadeshen, that I see it's not enough to clean the clothing. So what do we see from this? One's clothing is clothing that could get dirty, and it's not miyuchad that you're careful not to get it dirty, that's already not kavod ha-melech. A talmid chacham, since he has to have kavod ha-melech because he represents the Eibishter, so genai — the limud is that it's a genai to have such a shoe. It's much less, and that's why the Rambam says asur in hilchos Yom Kippur. But that we'll talk about. Exactly what we're going to speak about as we learn the Gemara. Certain ... the steipler. The steipler looked terrible. Steipler's pashut wore clothing that was green and then messy. We'll talk about it. We'll talk about it as we learn the Gemara. Huh? That's right. That's why teretz to the kasha, since it comes out that when Rashi talks about dirty and not dirty, it's another way of saying shinui or not shinui. It has to be special for Shabbos. No, he's coming from a different angle. The shinui is here are clothing that I don't want to get dirty, and here are clothing that I don't care to get dirty. So it comes out that the case of dirty that Rashi was saying wasn't dirty and not clean. What was it? Special for Shabbos. The emes, Rashi really means — and that's why it's a genai, that's why — even if it's clean. So the genai is even if it's clean, even if it's not dirty, it's clean. Maaseh's not miyuchad anymore. It's a regular shoe that I put a patch on. Regular shoe I put a patch on is taka asur on Yom Kippur. You got it? So comes, I make a chiddush, make a chiddush. Let's say I have a Shabbos suit, you hear, and I put a patch in a Shabbos suit. Put a patch in a Shabbos suit, but it's miyuchad to Shabbos. The reisha, that's already not called Shabbos. Any clothing, I have to put a patch on already, huh? Any clothing, you know, here, I'll give an example. You know how many times people come and take their Shabbos clothing, you hear, and it's already so worn out that they don't care to take it and, you know, put it underneath the bed, right? Now, it's special Shabbos clothing? Maybe not. Maybe not. It lacks in the miyuchad for Shabbos. The word miyuchad doesn't have to be—listen to the taich—the word miyuchad doesn't have to be designated for Shabbos. Miyuchad gam ki milashon what? The miyuchad, it's special for Shabbos, not designated for Shabbos, but it's special for Shabbos. I'll give you another example. You ready? I'll give you another example. Give you another example. Let's say a person wants to eat— a person wants to eat special cake for Shabbos, right? So there's two things. He can come and say like this: the whole week I don't eat cake; for Shabbos I eat a piece of cake. It's special for Shabbos. Then there's another nekudah: I have a special cake for Shabbos. It's a cream cake. What is the— so the question is, what is the kavod of Shabbos? The kavod Shabbos is that I have special, or the thing itself is a miyuchaddike cake. So this Gemara is mashma that miyuchad, and that's the ganai of a talmid chacham. He's not dirty, it's not ripped, it's not miyuchad, it's nothing special. It's a shoe that has a patch on it. Let's say he's really careful, must be the whole— he needs a whole day, he will do rikah, but he's not going to become dirty. That's what I'm telling you, that's the nafka mina. But it's lacking the other din, so that's the question, that's the question, but it lacks the other din. You didn't set it aside for Shabbos. There's either designated for Shabbos, or this is how you have to say it: there's two halachos of Shabbos clothing: designated for Shabbos. And special. These are my special clothing for Shabbos. When somebody says, These are my special clothing for Shabbos, now you're a posek. You're a posek, right? You're a posek. You know what posek, the two, if you put the two words together? Peh sak. Peh sak. Right? Peh sak. Your mouth doesn't stop running, so we call you a posek.

Now, yeah, listen good, you hear? No, no, he knows, he knows, he knows. My whole heart. I would lay on the— if he would tell me, you know what I'm telling you, that he's staying on the condition that I have to lay on the floor and he could step on top of me, I would let him do it. Yeah? When you say, These clothing, these are my Shabbos, they're special for Shabbos, what do you mean by that? A, they're designated for Shabbos. I don't wear them in the weekdays, but they themselves are special for Shabbos. Where do you put the comma? Special for Shabbos, or special, comma, for Shabbos? That's the nafka mina. It's special for Shabbos, miyuchad l'Shabbos, or miyuchad l'Shabbos. You see the difference? You don't see the difference? Special for Shabbos. It means it's designated, designated for Shabbos. Or it's special. These clothing are special for Shabbos. No, I have special, miyuchadim, mashu mashu, l'Shabbos. The Gemara's sugya is, from before we only learned designated for Shabbos, comes along the sugya in the Sfat Emet, what's pshat designated for Shabbos? They have to be such clothing that I'm careful not to make dirty. These are such clothing that I wouldn't take for Yetzas hadeshen. Mimeila I learned ginai hu l'Shabbos, ginai hu l'talmid chacham. There's a new sugya now, that any clothing which has a patch, the kvar lavashti etzeh, I throw it underneath the— that's not for a talmid chacham to wear. And that's why the Rambam never uses the lashon asur. It's talking about asur. It's not dirty. Dirty is asur, chayav misah. A patch is clean. It's wearable, but lo yinal, because he has to wear what? I'll tell you the truth. You ready? I have to be modeh al emes. Taiti. Taiti. Lefi hashiur, that's a taiti. There's a special store in Borough Park called Frank Footers. Store? A store called Frank Footers. That's the name of the store. They sell... special made, custom made. They come... each one costs five times what I pay for this. I pay for this less than you pay for the suit. Less. No, a hundred percent less. Two hundred fifty thousand a suit? I pay a lot. How much you pay for a suit? A hundred fifty. So we're almost in the same ballpark. No, a hundred fifty, same ballpark, exactly. Yeah, but I'm not talking about the candy machine that you bought it from. I'm talking about the store. You're buying a candy machine, you buy this. So maybe you're buying the quarter machine. You put in a quarter and you buy the suit. My brother always says, I would have bought the same suit, but my quarter got stuck in the candy machine. With the pin. Good. So there are certain Rosh Yeshivas that go there to buy. Many Rosh Yeshivas go there to buy, and it always bothered me. Always bothered me. Why can't you...? I see a... in a... There's no... Not only is there a din that Talmud Chacham has to wear good and clean, he has to wear something special. Kedai hu Talmud Chacham is that it's not special. It's clean, it has its... No one's gonna... If a regular guy would walk out with this shoe that has a patch, nobody would say a word. Nice shoe. Nice shoe. But... But it's lacking in special clothing. When you look at Talmud Chacham, when you say, that's a hundred, three hundred, three hundred-dollar pair of glasses, or a three hundred-dollar suit, maybe according to this Gemara, it's right. He should be wearing taka, miyuchad miyuchad. Now we're going to assume, see the rest of the Gemara, but not for this. We're going to talk exactly, we're going to talk. ... Rishonim, Mitz Hashem, next year. Sunday, Mitz Hashem, Sunday yeshiva, right? When's Rosh Hashanah? That clothing I didn't wear in the weekdays. No, tacka, tacka, what's tacka? Clothing that I didn't wear in the weekdays. Clothing that—what tacka, what's tacka? Clothing that I wear for Shabbos. And then now we're learning a special chiddush: clothing that I wouldn't wear in the weekdays. See the difference? Special. Yes, yes. Is the type special clothing that I don't wear in the weekdays? Yeah. Clothing.

Oh, that's what it was. That's what I'm looking for. Clothing that I don't wear in the weekdays, or is it clothing I didn't wear in the weekdays, or it's clothing that I wouldn't wear in the weekdays? What's the difference between? If you understand the difference between these three, you understood the shiur. Again, clothing. Again, clothing is a type Shabbos clothing means special for Shabbos. What does it mean? Clothing I don't wear in the weekdays, clothing I didn't wear in the weekdays, or clothing that I wouldn't wear in the weekdays. Don't didn't and wouldn't. That's right. Don't didn't and wouldn't. From this sugya is mashma it's clothing I wouldn't wear in the weekdays. Special clothing means I'm so careful. How about wedding? Just like in the... I wouldn't wear it for a... I don't know, I don't know. That's... Special. Finish the Gemara in shinui begadim. What do you mean shinui begadim? It has to be clothing that I'm careful. I wouldn't wear. I wouldn't wear. That's why the Rambam says by...