Shabbos 74a: Zoreh, Borer, and Meraked—Three Melachos and the Definition of Bereirah

Transcript

You want to have dimping byer in Merake? He just like, Ma birati. Zeh means a peirush. Pi meraked, mano fel u'ma nishar. Good bishar, right? The good fall. No, the good fall. Hamraked. No, no. Hapsoles nishar. The ochel, the lef. The borer is the lef. Listen here. Let's see what he says. Mani d'manisakel. Namore. You know who he calls him? Moreh. Why does he call him Moreh? The teacher. The Moreh, here. The Moreh. Who's the Moreh? Rashi. Peirush haTamud Mishnah: haborer psoles b'yadav... v'eino nira li. Why, Baruch? Why don't nira li, Baruch? ... Eino nira li, d'hatam, you hear? Aminan ela l'Rabbi Yosef, borer v'ochel b'yad. Borer miniach beyad, uvikanon tavkulo yivror, v'im birer patur, aval asur. V'nafalu kivrah lo yivror, v'im birer chayav chatat. Aval, im heviu chatat lo hein? Ela. The kivrah. So how could it be, Rashi? He brings the pshat before, that's what he starts with. He says like this. What's the difference? Here. Hamaraked is what? Here. The borer haver bechitim, keshekibrin bkivra, lhashir derech hanikavim haafruriyut sheyesh sham, vnimtza psolet lemata, ochel lemala. Aval hamaraked, et hakemach, letir et hakemach derech hanikavim, vhaasuvim nisharim b... Vein bborer chitim shehapsolet lemata vlo ochel lemala, uvein hamaraked shelo lemala vlo lemata, shnehem nikraim psolet btoch ochel. Shnehem mekabel psolet bmakom echad, mashlicha, vochel miyad. That's the difference between the two. They're both called psolet mitoch ochel. What's bothering the Tosfos here? Again, you lost. No, no, you lost. You lost. Let's do it step. The kitzur Rashi's wrong. Why does he hold Rashi's wrong? Because it says, bkli. The Gemara. רבי יוסף says clearly in the little aleph pasuk that way, we'll see in the halacha that was, and if you do it bkli, you're chayav. And if you don't do it bkli, you're patur. How could Rashi say אחרת? Good question? טוב. He knew how to learn. Now, comes along the Tosfos and says, so why do I hold the difference is? I can't just, ... What do you have to have? Cool, you have to have an answer. I just asked kashas on Rashi, not the answer. I'm telling you the answer. What is it? By borer, what is it? ... the rest falls to the bottom. ... by menaked, ... falls to the bottom. You're asking—listen to what he asks. It says, ... ... This should be מוטב. This is bothering. But they're really the same. Well, this would be a set. If you think about it, it says half full is the same. But you look at a cup, you say it's half full and half empty. What's the answer? They're both true. It comes from one perspective. One of them has to be half full. Depends if you look at it. ... Do you know what you're talking about? It sounds like this. ... What's bothering the Tosafos? Ah, maybe one of them is. If you're telling me that what ... ... which is what? ... Let it be מוטב, because the whole issue is ... And what about ...?

No, he's questioning it. If you learn, if you learn that merakek is ... means the ... to the bottom. No, stop the ... floor, so we should say both of them ... Okay, sorry, ... is on the ... I'm sorry, ... it should be ... because the oichel ... The oichel you're taking away from the psoles, according to my shitah, according to my ... the good stuff, the nice flour, the stuff that you use for being an umbrella. What do they call that umbrella, that they make for the ...? So one of the Chinese people ... Okay, what's it called? ... Japanese. Okay, ... So what happens? That flour, you have to make special flours, ... Right? ... So ... the oichel ... the psoles. Well, ochel, he says, im ken, to come out. Beautiful, this is what he says. שדה מקברת הפסולת למקום אחד. הן הנקראים פסולת מתוך האוכל. Why? שדה מקברת הפסולת למקום אחד, ומשליכה, והאוכל מניח. Stop, stop, I throw it out, and I end up with the ochel. What is the... Yes. Why? ... The totza'ah is what? ... You have to go, you have to go. Okay, but you're with me? Are you following with me? Give me a rundown. ... מקברת פסולת למקום אחד, ומשליכה, זה אוכל מניח. Correct. Correct. What is different now? No, betzalel, it was ... she's a chiluk b'ma'aseh. He threw it out as a... ... zeh ha-psoles me'ochel, v'zeh ochel me'apsoles, lachein nifrad. Aval ha-totza'ah is, there's shneihem ochel me'apsoles. You don't need that. We make it our own melachah. We made it our own melachah. You understand the difference? Both of them are what? Both of them are that the ochel now is without psoles. ... sheyesh chiluk b'ma'aseh, chad zeh ha-psoles me'ochel, v'chad zeh ochel me'apsoles. We don't care about that. There is a psul on the ground. The statement is very simple. ... See, because what's fell on the ground is what? The food fell on the ground is mutar, because the psul on the ground is asur. The psul asur, that's the question now. But the Rav says that it should be, that's the question that we're asking. ... According to me, I'm very troubled. According to me, maraket should be mutar. Maraket technically should be a mutar thing. Why? Because what is coming out, the food is coming out, ochel min hapsoles, that's mutar. So how can maraket be asur? Ochel on the ground, though. So what went away? What did I distract? I distracted the food from the chaff. That's mutar on Shabbos. So how can maraket be asur? ... He says like, very simple. He's saying in simple terms, the bottom line is the food and the thing is not together. In both cases, the food is separate from the psoles. That's why. Why are we splitting them?

Because one is done through taking the food away, and one is done through taking those utensils. This is ... the same. Why? Same. Why are you arguing the Gemara? Because we hold ... utensils mutar. You have the same question. Now we're going to talk. Exactly what you're asking. According to this, ... now you're talking. This is very good, yeah? Indeed, every time I'm ... say, What? Every time. Sometimes. Same ... What's the difference? Why should ...? Why should we eat on Shabbos? I should never be allowed to eat on Shabbos according to this. Maybe not ... alone. You can say maybe ... alone. What is he saying? Why? ... one of them is taking off the ... Why? The answer is, we're looking at the ... Because ... ... is like ... and therefore ... because it's ... That's one way to look at it. That's the answer to your question. Or, or ... You have to say there's a special heter called borer b'yad l'alter, which is called achilah. That becomes not anymore what borer, then becomes a ochel, a kli. That called. Then there's a machlokes. Then there's a machlokes l'alter and l'ochlin l'achar. That already we have to do Gemara. Yes, what can I clarify? Yes. He's saying that the ... hold that— No, I'm saying this is the whole, what's happening. What you're doing, meraked. Aren't you really taking bad from good? I mean, the good is falling out. Your intention was to take the good, but what's really happening is you are taking the bad from the good, meraked. No, I'm taking the good from the bad. I mean, since it's the same. The bottom line is the food is not together with the junk, and that's what I wanted. The mashal is taking the bad from the good. Yes. Yes. No, no, the mashal is taking the good from the bad. No, because what are you left with? You're using this kli to take out bad. What are you doing? What are you left with? What became separated? You're left with the bad. Yeah, but what became separated? The food. The food broke down. That means the food got separated. He separated. Of course, separation. No matter what, which one. That's his question. So it comes out that the food was separated from—why isn't it aser? Because we don't look at how the melachah, what happened. It's separated. So far, so far it didn't happen. The melachah and the ochel are not together. Right? So we have a machlokes. What? The shitah of Rashi and the shitah of—how do we answer? What's the kashya? The kashya is—no, no—the shitah of Rashi is that one is b'keli, one is b'yad, one is biru. That's what the—those are the three melachos. That's actually the Gemara, right? You have to learn like this. If you look, the Ran on the Mishnah is a very nice pshat. And we'll see there, in the end, the first pashut. You have to learn like this, that the emes, Rashi is in the Mishnah. When Rashi spoke, d'ibur, boirer u'merakeid, teli, ruach, Rashi is telling you the pshat before the Gemara. Before the Gemara, if you want to translate d'ibur, explaining, you explain it this way. Says the Ran, where would the Rashi change in the Gemara's kasha? When the Gemara says, hainu zoreh, hainu borer, hainu merakeid. So the Gemara obviously didn't hold one is b'teili and one is b'ad, because otherwise why would the Gemara ask a kasha? What's the kasha of the Gemara? Meaning Rashi led us to the sugya already. Exactly. The Ran learned, the Ran in the Mishnah, the back learned. Just nehav amina. Rashi, when Rashi comes and says teili and all this, this is till the Gemara's kasha. Once you have the—

How do you boil? How do you boil? How do you...? If one is beruah, and one is b'keili, and one is b'yad, is the hainu hainu? Is it lo hainu? In masisi breira. Wait, wait a second. No, no. Rashi is telling you how to translate the... Rashi is telling you how to translate the word. Listen, the word zoreh. Zoreh is ruach. Borer is b'yad. You want to... Lahalach is not b'yad. We don't know that yet. The translation of borer, the translation of borer is b'yad. Borer, you know what? Translate to me in English, word if you want, bebreit, and if you want even go to... don't translate. Okay? What does it mean to be borer? Select. In English they call it select. Borer is called select. Borer al yedei kli. Let me say last... Wait, wait a second. Think a minute. Listen to me carefully, listen. Do me a favor. You ready? Listen to me carefully. If you had to translate the word borer, how would you translate the word? The answer is select. How would you translate the word zoreh? Zoreh is to winnow. Wind, melashon wind, winnowing. That's how they translate in English. If you had to translate that... you translate sifting. You translate dancing. It's sifting, yeah? And by the way, you think you're so poshut? There's a pshat emes. Pshat emes says, why is dancing called meraked? Do you know why? He says, because you're also sifting and separating the klipos. Now, a person meraked l'shem Shamayim and he dances, dances, takes away from, takes away all the klipos. He says that that's why it's the same word. Wow. You know what? I don't think he's taking from that. You know what bothers me? When I say this, wow, I get all excited, right? Make sure Tosfos read, everybody, everybody. This is, this is... Comes along here, bothers him. Then you have to translate it. Selecting, winnowing, and sifting. The word selecting, when you select, does not have to do with the... The translation of selecting, look at your hand. Geradah, geradah. What is a geradah? Yachoda. It happens to be that shayach breirah al yedei teful. Breirah atzmo. The mila breirah is בלי. Yeah. If you want to say it with a... you have to say the... That's right, you have to speak it out. It's breirah al yedei teful. The word breirah... Zoreh without wind is not zoreh. Zoreh means with the wind. The word borer. Now the question is the chiluk. How are you chayav for borer? You're only chayav for borer al yedei teful. You see the difference? That is the way I understand the Ramb. What the Ramb is saying like this: Rashi's the mistis was translating the words. You want to know what zoreh means? Zoreh means like ruach. You want to know borer means? Yad. You want to know what the word meraked means? I mean, when the Gemara has the kasha, what do you see from the Gemara's kasha? That true what, the words are what? Different meanings, but in halacha, does it have to be דווקא ביד ולא בכלי? No. היינו זורה היינו בורר היינו מרקד. That's a lashon. And what's the teretz of the Gemara? הא במנחתא. What kind of teretz is that? You're right, but the same is because—at that point, what do you see? That the saying of it and the issurei melacha, what the halacha is is kind of different. You see from the Gemara's teretz that it's different. Because what was the Gemara's teretz? The Gemara never gave a teretz. What did the Gemara say? You're right, the halacha is not maybe the same. אבא גם דמי, that they're all the same. Wait a minute, they're not dummy. They are dummy, but what? In halacha they're dummy. In words, they mean separate. That's why, since the hava amina, they mean different things, they're in the lamed-tes melachos. I think it means not melacha. I think it means dummy is melacha.

I always thought ... Why is there ... melachah? One is b'yad, completely different melachos. One is b'ruach, one is b'kli, same melachah, separating the bad from the good. Then the Gemara should come and say that the Tana is the same. Then the Gemara should say the Tana is the same. Why stop? We're not looking at the melachah. Then why should a person would go and make zoreh b'kli? Or if a person would be meraked b'yad, he wouldn't be chayav. He mamash wouldn't be chayav. How can I ask you, Gemara, is hainu zoreh and borer meraked? It's not true. Completely not true. What's the Gemara's teretz? What the Gemara means is words. Rashi, words could be different. Zoreh means al yedei ruach. This means b'yad, but the ... is the same. Whether you're chayav, you're chayav the same. It's all the same. You can't come and tell me if I did it b'kli or not b'yad, it's also b'kli. It's also b'kli. Meileh, where did the Gemara fall away from Rashi by the Gemara's kasha? Meileh, Rav Yosef is very simple. You can't be kasher if Yosef says if Rashi is only translating with the words, borer. Okay? Why is this very important? We'll soon see how important. Huh? The teretz of the Gemara is what? That the etzem in halachah may be they're not the same. Yeah, but what's different halachos? You can't come and tell me all have the same halachos. They can't come and tell me all the same halachos. So what was the Gemara's teretz? The Gemara's teretz is, סוף סוף, כיון שיש מציאות של זורה, ויש מציאות של בורר, ויש מציאות, וסוף סוף, כולן היו במשכן, and the translation of each word is different, so they made it as a separate melacha. In halacha we'll have to discuss whether they're more domeh. A lot is very much domeh, domeh, domeh, like you told me. The melacha itself is the same. The melacha itself. Where do you have the word? Where does the Gemara say the word melacha? And why would the Gemara ask the question? There's no question. Why not? One is berirah, one is birkli, and one is the same melacha. It's the same. The outcome is the same. The separating is the same. The maraked, if I did something which is—if I did it b'kli, would I be chayav? For what? You can't say b'kli I'm chayav for zoreh. You can't say that. It has to be derech ruach. It doesn't matter. It doesn't matter. It has to do with the same— it has the same yesod, separating. That's what it means, same yesod. By meraked, separating. By zoreh, separating. It's the same yesod. That's what the Gemara says. Yeah, but if one was done with a kli and one is done b'yad, it's a different story already. So you can't come and tell me it's all the same thing. There's three different halachos. So that's why the Rambam says that the Gemara falls away, that there's the ruach kli, because it's all b'kli. If borer is dafka b'yad, and meraked is dafka b'kli, then the Gemara is a kashya, not a kashya. That's how the Ran explains. From the Gemara's kashya, we see that what? The emes is, it's all b'kli. It's all b'kli. Meraked is b'kli, and borer b'kli, and zoreh is also b'kli. The Rashi says that borer is only b'yad. Using the kli, that שימוש. What? The Rashi says borer is only b'yad. Yes. That's what he's saying. Rashi is explaining the word borer. The word borer b'kli. The translation of borer is what? That's how I understood the Ran. The translation of borer means b'yad. The meilo, since the translations are different and the milim are different, therefore that's a good enough reason to make it into three different melachos. But the halachos can't be different, because then it would always be a kashya, not a kashya. Could the halachos be different if the Gemara makes it into a kashya? Hainu, hainu, hainu. It's not hainu; the halachos are different. If this is b'kli dafka, this is b'kli, and this is b'yad dafka, then what's more a kashya? This is the Ran. The Ran says. Let's look it up. You know what? Let's look it up.

Hasoreh b'leven ruach, here. Haborer psoles b'yad, the Rosh, for 62, 62 in the Rosh. Ha'mraked b'nafah. U'vigemara, parichinan: hainu zoreh, hainu borer, hainu meraked. D'kulhu, yeah, l'hafish psoles mitoch ochel mino. Wait, wait, wait, wait a sec, wait a sec. Amai palginu tana'u לתלת, u'meshaninan: d'chol milsa d'havi b'mishkan, af al gav d'ika achriti d'damya lah, chashiv, u'metarvayu b'avot, keivan she'ein ma'aseihem shavin, v'einan bizman echad, ela ze achar ze. What does he mean by that? Keivan she'ein ma'aseihem shavin, v'einan bizman echad, ela ze achar ze. Then he turns around and he says, zoreh b'teven, borer b'trorot, v'meraked b'shum. What I'm saying, I thought you said, kli yad. What I'm saying—did you see how he finishes off? That you didn't. Instead of saying the process, he's saying the material used in the process. He changes from the process to the material used. Says the Chazak. You see how he turns it around, meaning— I hope both Rashi. If you see the way the Rav learns, the Rav is learning like this: in the beginning he has to say one is Tzricha and one is Nafka, u'v'Gemara part. And I'm missing one as a kasha. From the kasha, what do we see? Obviously that it's not domeh, domeh the way you're saying it, right? I'm sorry, obviously it's not lo domeh the way you're saying it, because then the Gemara would have the kasha. So what does he have to say? She'ein maaseihen shavin, v'eino bizman echad, and therefore now I have a new pshat in zoreh. What is zoreh? Zoreh, you have to say it's the teven, borer, the tochen, and meraked is the sovev. I got גר"א, I saw the Rishonim ask, and why does Rashi say the kemach? It's not the kemach, it's the sovev, which is the Rav. No. Why does Rashi say the kemach? Rashi says the sovev. What's meraked? Meraked is to take the sovev out of the kemach. You know what I'm saying? Okay, not clear. Okay, it's not clear. Why does that have to be complicated? I'll tell you. It looks like this: if one goes after that, according to the way you learn, why does the Rav have to change the pshat? Zoreh, borer, meraked. What's wrong with learning zoreh the way he changes? Because of these words: ... bizman echad ... That's what you have to stick that in. What do you need that for? Why does he have to put in ... bizman echad? Who needs that? What's wrong with just saying, even though ... What's wrong with learning pshat like that? What's wrong with learning that one is the yad? What is the kli? What is the... This is the old shas, right? Because he said, That's why. He said, ... at the end of his ... Now he's explaining why is it ... We're pulling away from the old shas. That's what I'm trying to bring out, that the moment the Gemara asks this question, we fell away from the old shas. I ask you, all I'm telling you is that's why we're pulling away. All I'm telling you: Rashi, beautiful. Rashi, when he says teven, kash, the last Rashi, beautiful. And I ask you, ... Once you have this Rashi—what? He said Rashi, the Mishnah is one thing, and Rashi, the last Rashi before the Mishnah is another. One is explaining why we're splitting the melachos. One is saying what the melachos are, right? Then Rashi is telling me, ... This is the ... of the kli, correct? Yeah. You have a very big problem. If you look at the Rambam, the Rambam is very careful. What does the Rambam do? The Rambam starts off and he brings me the three cases. He learns like Rashi.

And he sticks in Ubi Gemara, parach. What does the rabbi want with the Gemara, parach? On this, that the Gemara asks a kasha, but mainly you see that the Gemara wasn't happy with this zeireh, boira, and merakeh. According to Rashi, the Gemara should have been happy. The Gemara should have been very happy with it. It's three different things. According to Rashi, Ubi Gemara, parach, and the Gemara's not happy. And what's the Gemara's teretz? Eino domeh b'maaseihen. A, they are domeh b'maaseihen; they're all taking the psoles out of the ochel. B, eino bizman echad, who cares? The teretz is, you're right. The nekudah is not the maaseh, but the nekudah is maaseihen, the totza'ah. And therefore, since the totza'ah is the main thing, so I have to come and say that the Gemara held that what the totza'ah is eino domeh. And what's the teretz, the last Rashi? Zeh b'teven, v'kach, zeh b'subin. Okay, we'll leave that for—we'll get back to this Rashi. You got it? Because sometimes zeh b'teven, I made different things. Here I made wheat, here I made flour, and here I made good flour. I made three different things. When I even talk about kli, they both have to be b'kli, like a—like a—like a... In other words, is a yotzei is not a kashya. In other words, no, because the Gemara fell away from Rashi. That's, you see, in this Rashi. If you say, like Rashi, it didn't fall away and say... Oh, that Rashi was a pillah. The Gemara fell away. The rat. You saw? You saw the rat? Read it, read it. He doesn't have it. ... So let's think. ... I'm talking about learning. He didn't get to the Gemara yet. He's just explaining. Yeah, once he explains. Say, say, say, I'm not gonna let you get away with it. Say it, say it. He's explaining the translation of the word before you learn the sugya. ... We'll get to that later. That we'll get to the Gemara. You don't understand the rat. You have another way how to explain it? You have another way how to explain it? Come on, that's what I want. I want you to tell me, ... I want it. Does it make sense to you? Does it make sense to you? What's the question? What's the question? Make sense to you? Have the shita. Have I showed this to ... to you already? The shita of melacha she'eina tzricha לגופה. We hold melachos have to be tzricha לגופה. Comes along the Baal HaMaor and says that two melachos do not have to be tzricha לגופה. Showed you, right? What is it? Even this melacha, you're still chayav. Here, let's read it inside. The Baal HaMaor ... לגופה. Maybe you're right. So it says ... On this ... we don't need it. But the ... says exactly similar to ... Remember we had ... Let me read. It says over here, over there, this ... ... Despite that you're doing it, it's considered ... ... Absolutely. Absolutely. ... That's ... The territory ... ... This is the two melachos to answer even though they're ... Good, read it. Kuvav, you have it? Kuvav. Kuvav. You ready? You have it? Kuvav. Katan. Baal hamaor. Me'or katan. Ze katan gadol. Who's gonna read it? Read it good. Amar... Go ahead. Amar. Yeah?

Oh, you thought he is mekalkel patur. Therefore, you need melacha shetzricha legufah, because otherwise you'd be mekalkel. So what do I need this for? If I don't need this, right, is it melachah? So, ter. Why are you telling me sira? Shabbos, somebody was selling... broke the port. Is this allowed? No. This is not mekalkel. This is by mistake. No, if you broke. ... There, you're a bitul. No, you are breaking hatchilah, of course not. He didn't think he'd break his teeth. I said, ... That's not the way. When you break... You're allowed to break. For what? ... in the stam of a keli. ... We pasken ... in the stam of a keli. ... If you just broke a keli, our melachah is ... The person breaks because of ... anger, patur. We need to see the Baal HaMaor. Says the Baal HaMaor, tell this guy instead of picking his teeth, he should learn Yalkut Yosef and he won't do it again. Listen carefully. ... Rabbi Yehuda, ... mekalkel bachaburah patur. Braisa, Rabbi Shimon, ... במקרקעי בחבורה חיה. ... לא אשכחן לה עיקר פירוש. ... אלא דאנו תולין ... ... רבי יהודה ... רבי שמעון פוטר. ... רבי יהודה מחייב, ורבי שמעון פוטר. ... מדאורייתא ... ... מילתא ... They all have to be ... Of course. Okay. One second. You threw the main part, no? Hey, main part. Of course the main part. Why it doesn't have to be melacha she'ein tzricha l'gufah? I take away the... How do I know this baal hamaor? This baal hamaor is probably the most famous baal hamaor in the whole Shas. What's the gufo l'shanachah? Any person that ever touched Meseches Shabbos, or any person that ever learned the Yalkut Yosef or Mishnah Berurah knows this baal hamaor. That's this baal hamaor. Baal hamaor is kuvak, kuvak. Tell me what page. Why? I took the... I need the good, and the melachos take the bad. Comes out the melacha she'ein tzricha l'gufah. Ah, you ask me kasha. Where is the... Well, sorry. Hear the baal hamaor? Comes from the Ramban. The baal hamaor is very simple. Even though there's a klal, melacha she'ein tzricha l'gufah is patur, in two melachos you don't need that. Which two melachos?

First melacha is zoreh, and the second melacha is borer. Comes along the Ramban and says, ‘Bal amar, what should I do? You make a big mistake. You make a big mistake. Why? We did it together in this shiur. Yeah, I remember this. I taught it to you already. What? Says the Ramban, even these two melachos are considered tzricha l’gufah. Why? If you didn’t need it, you wouldn’t have done it. A person needs to. No, he explains. He explains the... You’re taking the bad out of the good, right? They did the same thing. They took the wheat and they took the chaff out, right? Noting the bread, to make the dough. The bread is one sheet. We spoke about it. It’s a melacha, right? We spoke about the melachos. It’s to make the dough, right? They didn’t need the... and they took out the psoles, which is asur, but I thought there’s no issur taking out if you don’t need it. But they did need it, so they would have done it. They don’t need it. That’s the Ramban’s teretz. The Ramban’s teretz is that even the fact that you’re metaken the food, so he says... He says those words. He says those words. No, he brings it down. No, he does. He’s not quoting the Ramban properly. I know what he said. I know what he said. Why is he doing it? Because he’s writing fifty sefarim a year, and therefore he writes quick. This is a to’us. And let me tell you something: when you learn this sugya, you’re making it. I don’t see you making a mistake. It’s in my head. It’s in my head. I need to... in my head. You look at the Ramban. The Ramban did not... I know what he said. Everybody... it’s a problem with the Ramban. When you're going to read the Ramban, you'll see that's not what he says. Ramban is different. Should you call him, though? You know why? Because he's busy writing ten other sefarim, and you're wasting his time. Better he should write his sefarim than you should waste his time with questions. But for you to know how to learn good Gemara and Rishonim, you have to work on it. You have to see that this was written. You'll see after you read the Ramban, you'll see, Miher. Miher, he wrote it a little too quickly. I don't want to see mistakes. See who's gufa hi. דומיא דחופה גמורה צריך לה, לא כתב בזה, לא כתב בזה. Don't make this mistake. שהחבלה בכאן היא אדם עצמו שהוא צריך לו, וכבר דימיתי זה לגוזז ונוטל שערו בציפורניו, שבן לתקן גופו ולהיפות עצמו, ובין לצורך הסרת הגזיזה, כולם לאחר הצליחה לגופו, מפני שהכל דבר אחד, והנטילה עצמה המלאכה. What does he want with it? והנטילה עצמה היא המלאכה. ... Is that the same thing what he said? ... Thank you so much. They're gonna say I'm a liar. They're gonna say I'm... What did he say? Can you read the words? I'm the biggest chassid of the Alter Yisroel. Yalkut Yosef quoted you at the beginning of this thing: U'ven letaken gufo, u'leyachsoto, u'ven litzroch hasar vagizah. That's what he's doing it for. He didn't tell you why it's asur. He's not discussing why it's asur. You know when he says why it's asur? Melachah tzrichah l'gufo, kdei shehakol davar echad vanitzlach... It's not the outcome. Because the... Thank you so much. Is it what the Yalkut Yosef says? No. If you discuss the outcome, then you're right. The outcome is people. He's saying even not—forget about the outcome. He's saying no matter what you're doing it for, he borrowed the words of the Ramban, l'yapot, l'taken. The Ramban is not saying that's why it's asur. Asur is what you're doing. You're doing l'yapot or you're doing it ligzoz. Why is it asur? Because the Ramban, because ha'ikar hi hamelachah. That's the melachah of grizah. That's what it is.

The gufa melacha. He doesn't think about the outcome. He doesn't think about the תוצאה. Let me tell you something. What do you mean? He did this in my sleep, I'll tell you. When I learned this, I used to work on it. And there's beautiful things to work on here. Let me tell you something. What he did in Zara, what I showed you last week, half מלאכות. Half מלאכות is true. I told the מוסר. It's very important. Sometimes, sometimes the other beautiful, it just doesn't hit the ... because it's too much. Listen, אי אפשר לאדם ... Too much work. U'mimaher. That's what I meant by u'mimaher. When you read the words of the Ramban, it's not this. Did the Ramban come and say, we look at the תוצאה, and the תוצאה was תיקון? Did he say that? Now you're a beautiful person. Whatever, he's not a beautiful person. Whatever, he's an ugly person. Whatever, if he looks so ugly, even with a haircut, if it's better for him to have a beard and a haircut to cover his face. I think so. Here's why. Yes, yes, I will. Let's finish here. Yesod of Shabbos is that melacha tzricha legufo. Comes along the Ramban, the Baal HaMaor, and the Ramban, and he has dressed an interesting question. Every borer is not a melacha tzricha legufo. And the Mishnah Berurah ... big problem is the borer. What do you mean? Whenever you're borer, that's the answer of Baal HaMaor. Yes, yes. Whatever the melacha is, which is the pesik reisha, it's not tzricha legufo. No, the ochlos is not borer b'klal. Stop. Stop. The bottom or, that by lamed zayin thing, lamed zayin b'loch, right? Exactly. You need chilukim. Meaning, the sugya of the Gemara, the whole Maseches Shabbos, the whole Maseches Shabbos discusses melacha, tzricha l'gufa, says the Baal HaMaor, chidush: it's not by zoreh, it's not by... You need the outcome. You need it to be... You need it to have to be tzricha l'gufa. If not, it's tilkul. Shabbos, kilkul is mutar. If I walk over to something and I smash the piece, I understand, but it's not... okay? Melachet machsheves, it has to be a melachah. You know what melachah means? No, no, melachah means... Please, just give me one more second. I want you to understand it once and for all. Once and for all, once and for all, you should understand. Melachah means... it needs to be... melachah means it has to be constructive. If it's not constructive, it's not a melachah. It's stam shtusim, bilbulim, it's not ita. Constructive, אתה מבין? Kiyumi. Kiyumi. Kiyumi means... no, no, tikanti mashu, asiti mashu, stam לעשות... So לכן, melachah chashuvah, melachah machsheves. Now, therefore you need tzricha l'gufa. Says the Gemara, if not, it's a kilkul. Okay. Says the Baal HaMaor, wait a second. Says the Ramban, wait a second. What do you do by borer? By borer is a melachah shetzricha l'gufa? Oh, you don't need the pose. Oh, it's awesome. Every ... has to have ... mutar lahalacha. So why ...? Why ...? Wait, wait, you have a question? No. If all of ..., the first question you have to ask is: constructive or destructive? Now, what constitutes constructive? ... I need it. Otherwise, it becomes destructive. For example, here, give an example. I go and I destroy the house. I break up a house, okay? I demolish the house. Constructive or destructive? Destructive. But if ... I need it, what do I need? The bill. So then it becomes what? ... becomes ... You understand? Comes along ... and say, wait a second, so what are you doing by ...? I took away the ... There was nothing constructive about it. I don't need the bed. Why do I need the bed? I'm going to the toilet. It's the same question: where is the constructive in this taking away ...? Comes along ... and the ..., and they both address this question.

You're right. It only needs it by these excepts here. למה, מה, מה, ...? He's not interested in hezber. Why should this be different? I don't know. ... I don't know. It's fine the way it is. You don't say why. We don't know why. Exception. These are exceptions. Because every time you see chulgufa, this is an exception. Comes along the Ramban, and the Ramban addresses the question. He says, This is the melachah. You can't come and say tricha l'gufa, that's the melachah. What is that? First you have to know what the issur is, okay? Then you have to say, in the issur, is it tricha l'gufa or not tricha l'gufa? But what's assur is definitely assur. Borer itself is what the issur is. What does that mean? The way I understand this is... That's the... You need the borer itself because of Ramban. Are we going to say, do we need to clean? I mean... That's the next step. That's the issue of ... Ramban said. Okay. Where do we ask tricha l'gufa or not tricha l'gufa? That's only after the melachah. Meaning, this is a melachah which is assur on Shabbos. Now, is this melachah assur, tricha l'gufa or not? You understand? In other words, like this: zomer... Right? Zomer is chayiv. Where do I do the zomer with a tzricha l'gufa? But you don't have to ask in zomer itself, is maaseh zomer, zomer is a tzricha l'gufa or not. You don't look at the melacha and attack the melacha. You take the melacha and say, did the person do the melacha with a tzricha l'gufa or not. You understand? The action, the intent when you do the action which is asur. But you can't come and attack the actual action and say, Oh, it's not a tzricha l'gufa or not. I would actually do it like by ... He's saying a very beautiful ... By ... it's a real kilkul. Where there's real kilkul, where it's real destruction, so we have to come and say it's ... I'm not ... Where the melacha is what the melacha was, you can't say tzricha l'gufa or the melacha. You understand? Here, let me ask you a question. Did anybody ever say zomer? Listen good. Here, yikes, did anyone ever say zomer, l'tzorech l'zomer? Zomer because it's tzorech l'zomer. That's it. You don't need the ... How did the Rashi bring tzorech l'gufa, zomer, l'tzorech l'eitzim? What's wrong saying zomer l'tzorech l'zomer? And the answer is because the melacha is the melacha. We always have to say, now that you did zomer... Is this that you came out? Do you need it? What did you do the zomer for? Says ... right? You never ask, ... itself, .... That's what the Ramban is saying. Ramban is saying, don't come and ask me. ... take the ..., .... The ... is the .... It is what it is. This is what we're doing. We're doing .... Now the question is, can you do ...? ... And if a person ..., no intention of eating, it won't be that .... If a person does ..., .... ... because the answer is .... The secret is when you don't know something is going to happen, ... that's something else. That's after .... That's after .... That's a different sugya. I'm talking—let's not get away from the sugya. Let's not get away from the point. When you want to say something ..., does a person come and say, you know, ... because I need ...

The answer is that's not what tzarich l'gufo means. Tzarich l'gufo means the melacha is what it is. Now you want to know, did I do that melacha l'gufo or shelo l'gufo? If you came and asked me in the melacha itself, did I do it l'gufo or not? The melacha itself is what it is. It's borer psoles, and people are borer psoles. That's a normal thing for people to do. Now you want to know, is it l'tzorech or shelo l'tzorech? I mean, I want to eat food. I will do it. You see? The point is, the melacha is the melacha. You don't ask on the melacha, is it tzrichah l'gufo. You only ask where, after the melacha is what it is, did you do that melacha tzrichah l'gufo or not. That's the taich. Now you're chapping a pshat in the Ramban. That's what I'm telling you. If you read the Ramban, and you want to know something, yashar, tell melecha racha, you mechaven. You also chapped it right away. He never said that we look at the tikkun that comes from it. This is the melacha. You don't ask questions on the melacha, tzrichah l'gufo or not. The melacha is what it is. Now, did you do this melacha l'gufo or not? Of course you did it l'gufo. You did it to play baseball with it. You did it because you want to eat. There's no kashya. You did it because you want to look pretty. So what? But that's not the question here. This is pashut shitas haRamban. It's simple. Read it. You read the words of the Ramban. I'm not telling you. Read. All my life, I... Even the melachah itself is a pshicha l'gufo because you're mechadesh new thing. You're making ochel now. You don't need that. The Rabbanan don't need that. The melachah is what it is. A person does, he's cutting his hair because he cuts his hair, that's asur. You don't have to ask, would me cutting hair be grufo or not grufo. Cutting hair is asur. Now the question is, did you do that l'grufo or not? It's a separate issue. After the melachah is what it is, the question is, did you do it l'grufo or not? Separate issue. Separate from did you hold, and you don't need the whole; you need the hana'ah. That's right. Choresh is choresh, and the question is, did you do your choresh l'grufo? Could you give me one more minute? I just want to say when I'm addressing throughout the week. One more minute. Give me one more second, all right? Because we're holding now. Why we cannot? Give me one more second. We have one more second, because tomorrow I can talk to you until my ... The Gemara, the first line of the Gemara: Tanu Rabbanan, hayu mefanah minei ochlin, right? Hayu mefanah minei ochlin. Borer v'ochel, borer u'meniach. Rashi has the girsa the way we have in the Gemara: hayu mefanah minei ochlin. You see the Rashi? Hayu mefanah minei ochlin garsinan. The lo garsinan shnei. We're not gores the word shnei. Tosafos says no. When it comes to borer, I like the word shnei minei ochlin. Lots of difference if you gores minei ochlin or shnei minei ochlin. If you say p'soles me'ochel, then there is issur of borer. Let's just translate. You're right. What's the difference between minei and shnei minei ochlin? According to the Rosh Yosef, according to, which is the Pri Megadim, according to many, many Rishonim as well, there is no difference. There really is no difference. And why does Rashi and Tosafos argue? It's lav davka. Because for some reason Rashi had to give. We're talking about ta'am. But iglei ta'am, he proves it from different Rishonim that there is a very big difference. Now what is the difference? Rashi never held that there's a halacha of boirer of ochel me'ochel. There's no such thing. Boirer has to be—of course he said, of course he said. Anybody would say, yeah, I'm not teaching you from Mars, I'm teaching you what it says. Shnei minim ochlin is mashma shneihem kovin. Shnei minim avu ma? No psolet, but what? But since there's two minim, there's still צריך to say boirer. Rashi says iglei ta'am, it has to be minei ochlin, meaning not shnei; it's not just two different types, it's all the same type. Some is good and some is no good. It's different types of food, meaning what?

That's how you learn the pshat. What's the machlokes now? Rashi and Tosafos. Rashi, why does Rashi hold that there's only borer by what? S'loylos and oichel. While Tosafos learns that it can be even by ochel. That's how it comes. Where does that come from? Let's think into the lomdus of the chiluk. Let's think. Ma'aseh or ta'utzah. Let's think in this. If it has to be a ma'aseh, it has to be a ma'aseh... According to Rashi, says Rashi, you can only do it with a pesoles. I think, Tosafos, we're going to learn that we look at the, aksav ma yotzei, yesh li ha'psoles ani rotzeh. Who said you need pesoles b'chalal? Who talks about pesoles? Since the ikar is the tikun ha'ochel, since the ikar is what you want, right? Therefore, what's the halacha even? Ochel. You don't want it. It's because there's pesoles. Even your pesoles, even though it's not pesoles, right? But now, which means now you've got what you wanted. Boreir u'meniach. Translate the words boreir u'meniach. Put down where, and do what with it. Not just money. Money I believe in. What, where, who, when, why. There's a Tosafos over here. Boreir u'meniach, Tosafos right away. The makom sheRashi lo mefaresh, what's the next step? Well, quickly the Tosafos. You know that whenever you don't have a pshat in Rashi... You know that Tosafos becomes a mefaresh. You have to know that. But Tosafos is mucher. I know. But when he becomes a mefaresh, sometimes Tosafos, when you're missing a pshat Rashi, you'll know. It becomes a mefaresh. Here we have a Tosafos that was, Borer u'meniach, peirush. Tzarich acher. Here, what is it? It's tzarich. See, that's how, that's what I call learning. Tzarich acher, question: why? Why, why, why can't be l'tzarich atzmo? Why can't borer be what? L'tzarich atzmo. And you think that there's no sheet in the Rishonim that says that. Of course there's going to. Everybody take a look at the Mordechai in the back of the Gemara. What? See Gemara. Tanu Rabbanan: hayu lefanav minei ochlin, borer v'ochel, borer u'meniach. Says Tosafos, what is borer u'meniach? Borer u'meniach l'tzorech acherim. Okay? That the heter is l'tzorech acherim. Bigger than— I don't know, bigger than, because we don't know the what. Of course bigger than l'tzorech atzmo, but I know whenever it says l'tzorech atzmo, yes. So that's also the question. You see, this is what I'm talking about. You have to learn the Gemara. I'm not teaching you anything. Also good question. Let's take a look at the Ravanim back in the Gemara. Take a look at the Mordechai. So what do we do? We have to have— why can't we find Gemara? You're already ran away, starting the first words: borer u'meniach. You're ready right away. First line. Lauta. Lauta. Borer u'meniach. First, first, first line. Borer u'meniach. Right away. Borer u'meniach l'tzorech acher. Morechai, Rabban, borer u'meniach. That's all. Let it down. Look at it. Not me, the Morechai. Tryin', Ben Morechai. The beginning, the first. Read. Read. That's what I have. Everyone has the work right? Yeah, last line. Yes, that's what you want. Now what do you want? Somebody wants to become a... Here, you throw... I'll give you... Read the words like this. Go ahead, read. Borer...

That everybody understands. I'm sure you understand, right? Okay. Borer u'menier, that you don't know, right? That's affective; you never heard of such a thing, right? So let's go on. That's right. You know, borer is not; you just eat the whole thing, right? Tosfos comes and says, What's miniah? No? ... says the Mordechai, right? What does he translate? Let him read it, let him read it. No, no, no. Take, take, take, take, take. What is this? Lauter. The word miniah means for right away. Tosfos ... Mordechai, lauter. Miniah means right away. What does the Raban say? What does the Raban say? ... Anocht, that a person is going to put it in his mouth. That's lauter. That's how you translate lauter. Anocht means right away. Right now. The first pshat is for lauter, you. Tosfos ... That's enough that you're going to eat yourself, you know what I mean? Which means, Pirush Rabban, what does that mean, lauter? Because you have to ... lauter, huh? The Mordechai, lauter. And he says, because Pirush Rabban, the Rabban explains this ... Go ahead. Oh. Inami, inami. The first shita is saying what? The Rivas. The Rivas is tochsa a mouthful, and the second sheet is oto pshuta and sha'as time. I know. What's the machlokes? What's the machlokes? What's the alter? Tochsa. What's shet money? Yes. No, what's money? According to... if it's... what's the money? ... Put on the side. Beautiful. Couldn't said it better. Put on the side. How do we translate put on the side? מה שאני לא אוכל עכשיו אלא אחר כך, זה called put on the side. Oh. מה שאני מניח לאחר זמן בשביל עצמי, זה נחשב לאחר זמן, או מה שאני מניח... Lacharz mamshulachirim, ze nachshav miniach. It's a question: how do you translate the word miniach? Yes. Enough for his meal to finish, meaning it's this meal. I want to eat this meal. Enough to eat. Why is it called lahaniach? Lafukei right now, dessert. K'mo lipiv is a taich, it has to be my next bite, but it's not this bite. Ma she'ani ochel achshav, lafukei—I'm sorry—ma she'ani ochel bayis sheini, lafukei bayis rishon. Second pshat is, ma she'ani ochel achshav, lafukei ma she'ani ochel after chamah dakot, which is after. So, but l'achar is like, do we go by the food or do we go by the time? What are we translating? Again, if someone reads—see, I'm showing you—learn how to learn, meaning like this: borer miniach. What is the translation? Yes.

I think we worked on the word borer, and I showed you four shitos of Rishonim to translate the word borer. Now I'm showing you to translate the word meniach. Write a dictionary, right? Meniach translates. Meniach is to—you said it good, I like the word you used—to put aside. Meniach is to put aside. That's the best translation of meniach, is to put aside. Lehaniach is to place. Lehaniach is two place. Meniach is to put aside. That's the word to me. It's borer u'meniach, meaning when I'm eating now and I'm placing, that means I'm placing aside, lafukei now. That's what it is. When I eat and I place means I place aside. Huh? The question is, what is meniach? Is meniach lafukei achilah rishonah, ha—my first bite, v'ani meniach away from that first bite, that Rav Avan's first pshat, meaning my first bite, and I put down the next bite, my next bite. That's called meniach. I put it down for the next bite, okay? It doesn't have to be for one. You know what the word miniach means? Miniach is not so much, ‘miniach’ from what I just ate, but miniach is a time. It's placed away. It's put aside. Lizmanach. Leave it. Huh? Leave it for others. Leave it. The word to leave. Miniach is to leave something. That's the shaila. That's called— that's what I call place. Leave. I leave, so miniach, I'm leaving. What am I leaving? Lafuke habayis harishon. Lafuke zman zeh. Miniach means from something. I'm putting it not now, but placed. So the question is, miniach from what? Miniach mehabayis harishon, from the first bayis that— or miniach is mizman zeh, from a time. This time to next time. That's the question I translated. Rashi, the first pshat of miniach means, I'm putting aside this bite from this bite. Huh? The second pshat is, I'm putting it in time. How do I say it in Hebrew? No, no, no. Min— where does the shaah come from? Maybe an hour, maybe an hour and twenty minutes, maybe forty minutes. That's called toch shaah. And what— and how do I pay that time? I said, but how do I take that time? The word suda, gemar suda, which means that place. That'll be later. Okay. The type of word, meniach can be for me. And we don't say, he already... no, no, somebody else. Meniach has to be worked for somebody else. For me, in fact, called meniach. The translation of meniach, huh? More kula, of course more kula. This is the best kula. The biggest kula, because not only for me, it's for somebody else, meniach. Not for yourself, you're allowed to... chabila. More in time, we don't worry about all this. Why? There's no words l'ha'alter in ta'us. Ta'us should have put in the words l'ha'alter, and he doesn't. Why? Because he's learning the word meniach means lafuke me and you. Meniach means meniach l'acher. No, no, no, no. You take it, the word meniach is not lafuke... or ochel, but meniach lafuke ani. Ani ochel, and meniach...

Okay, I need... acher. Pasuk shah. I'm teaching how to read. Okay, now. Who wants to say it one more time? Good, somebody, somebody. Okay, say it again. Go ahead, say it again. One of these guys says, right? There's Rabba. There's Rabbi Yosef. There's Rav Hamnuna, and there's Abaye. There are five shitos in the Gemara, Borer. Again: Ula, Rabba, Rabbi Yosef, Rav Hamnuna, and Abaye. We're going to touch on each one today, and then we're going to see maybe how each one learns Borer a little bit, okay? Now, so now we have the first shita. The first shita was who? The Gemara, the braisa. This is the braisa, okay? Let's see how Ula learns the braisa. You have it? Ula. You have Ula? Ula. Amar Ula, hachi ka'amar. The first line. Says the Gemara, mai ka'amar? What's the pshat in the braisa? Amar Ula, hachi ka'amar. This is what it says: Borer v'ochel l'bo bayom. You can be borer v'ochel l'bo bayom. Borer miniach l'bo bayom. U'lemachar lo yivror, v'im birer chayav chatas. Keli o not keli? No, not keli. Don't say one word about keli. Comes along the Ritva. The Ritva says, you know, Borer v'ochel l'bo bayom, borer v'maniach l'bo bayom. I feelu b'kli. I feelu b'kli. Even with the kli. That's so simple. The Chazon Ish, in siman nun hei, se'if katan aleph, says not true. Not true. He says the kli, mashma, boreir. Yeah, boreir. Boreir is with kli. Says the Chazon Ish, no. Chazi says—only what the Chazon Ish says. Again, we're not over yet. Only yet. By the time we finish, you'll see why everybody says what they say. The Ritva. The Ritva says that when we come and we say Ula—Ula says, leba'ei yom, and after leba'ei yom, b'chiluk in Ula, says the Ritva is afilu b'kli. Leba'ei yom is mutar even b'kli. Say even b'kli is mutar as long as it's leba'ei yom, as long as it's leba'ei yom. Rabosai, if mashma in the Ritva, in the Ula, that the ma'aseh boreir makes no difference what it is, but for what—when it's for, right? In other words, we're not mechalek kli, yad; we will not. Ikar nekudah is bishvil matai. What is it for? Rabosai, what were the three pshatim I told you? In borer b'meniach. We’re going to discuss throughout the sugya: is borer because of the zman shebo, now and later? Is borer because of the maaseh? Or is borer because of your kavanah? You don’t know yet. You come over here and you start reading Ula, you start getting the feel that you could do all the borers you want — who cares, how, what, when — it’s all not nogea. It’s all about your zman. Nachon? We’re going to see a machlokes Rishonim as well. Borer ochel — it’s pashut. The chiddush is even borer u’meniach l’bo bayom. Even borer u’meniach l’bo bayom. Comes along the Ritva and he says, guess what? We never came and learned — now listen carefully, now listen carefully — we never came and said b’kli or not b’kli. I think a little b’kli. You know why, Baruch? Explain to me why.

We don't care. Borer is not a din in the maaseh. Borer is a din in the ... That's all borer. ... becomes asur. That's the difference. Comes along the Chazonish. The Chazonish says, Listen, you don't understand Ula. If you think Ula is letting you to be borer l'ba bayom b'kli, you don't understand Ula. Why? ... B'kli it's always asur. The whole heter is because it's what? B'yad. And there's a special heter b'yad that what? Sheze lo borer. The heter sheborer b'yad lo borer is afilu kol hayom. That's halacha. Again, when we come and say, when we come and say borer l'ba bayom, the heter is not the b'ba bayom; the heter is the b'yad. But it doesn't say that. Read me now the Gemara. Borer ... b'yad. ... l'ba bayom. Borer ... Oh, what's pshat? ... Ochel ... Borer ... l'ochel. Meaning, he's ochel, he's ochel l'ba bayom. He's ochel l'bo bayom, and even in this heter of ochel, it could be meniach l'bo bayom. It's the same thing. Meniach is this is l'bo bayom; it's heter sameh ochel. I don't mean b'yad, b'yad, b'hand. What I meant to say is the heter of it is ochel. When we come and say, borer v'ochel, right? Borer u'meniach, right? Borer v'ochel is mutar for what reason? What's the reason borer v'ochel? Because it's for ochel, if you're allowed to eat, right? Borer u'meniach is the same heter, because he doesn't make—what? You will eat l'bo bayom. You have to eat today. So the heter is not because there's no borer. The heter is because it's ochel l'bo bayom. So once there's a heter of ochel l'bo bayom, says the Chazon Ish, but real borer, who said you're allowed to do? No one's come to tell you you're allowed to do real borer. Real borer is b'kli. Pashut pshat, the pashut pshat in Ula is there's no such a thing as borer till tomorrow. That's the pashut pshat. That's what—play the Ritva. Borer is from now to later. So it doesn't make a difference what I did, because there's no borer now, and there's no borer one kaikov. What's called later? Tomorrow. In other words, according to the Ritva, the whole taich of boir has to be boir for a different day, okay? Kol zman it's not boir for a different day, then it's not boir, and therefore you can do it even with a kli. D'lo boir. D'lo boir. Of course a chiddush, that's what the Ritva is saying. The Chazon Ish is saying you're missing the point in the Ula. Ula never came and said that it has to do with today and tomorrow. Boir can be today also, but there's a heter of oichel. The heter of oichel is l'bai bayom. It doesn't have to be only now; it can be even l'bai bayom. It's not because machar is boir and today is not boir. That's the Ritva. So therefore, even if I did it b'kli, it's mutar. Boir could be also for l'bai bayom, but this is not boir because I have in mind to eat it, and there's no chiyuv to eat it right now; I can eat it later on. It's real boir. It's real boir. It's real boir.

If I don't want to eat it, it is. It is. It is. It is. But if you want to eat it today, right? Even b'li. No, because b'li is a regular borer. There's a heter called ochel. That's what we told you. Ochel is not the kli. You don't eat with a knife and a kivra. You eat with your hands. That's what we told you. Okay, there's something called a nafal v'kivra. Nafal v'kivra is a special utensil made for borer. When the Gemara says, Amar Ula—here, you know what, guys, it's very simple. Amar Ula says, borer v'ochel now, right? Borer v'ochel, by bayom. You can mamash do this for today. Just don't do it for tomorrow. Correct? Was there one word about keli, not keli, yet? Professional, not—there's not one word. It says in the Rif. The word keli has nothing to do with borer. Ula's yesod of borer is today and tomorrow. That's all. Right? Wait a second, wait a second. Borer is today and tomorrow. That's all. Im ani oseh bishvil hayom, afilu b'—, mutar. That's the Rif. How did I explain this to you? Very simple. You see that the word borer is not b'maaseh, but rather b'what? B'machshavah. Bishvil machar, bishvil machar. Comes along the Chazon Ish and says, No, you didn't understand the sugya. Ula means something completely different. You know what Ula means? Ula means like this. Avad, borer is asur afilu b'Yom. Le'echol is mutar kol hayom. Borer b'yad achshav is achilah and not berirah. Borer u'meniach l'bo bayom is called achilah, not berirah. L'yetzur, you did it b'nafal v'kiblo, then it's taka borer. Borer, according to Ula, according to the Ritva, means l'mshum achar, time. So anything which is today is already not borer; it's already not borer. Even if I do b'kli, who cares? As long as it's for today, yes? So this Chazon Ish, that's not what Ula means. Ula did not mean that borer is for tomorrow. Ula meant as a heter called l'echol hayom. Aval l'echol hayom, זה לא מתכוון עם nafal v'kiblo. L'echol is b'yad or b'matleg, not b'nafal v'kiblo sheborerim. No one comes to the table with a sifter, you hear? Bo ani omer l'echol, come, let's go. Here, bo. You have the... ... בוא, here, come, ... בוא, ... בוא. ... באים עם היד. Chasidim באים עם היד, right? Okay, I didn't want to say that, but באים עם היד, you hear? באים עם היד, you hear? ... I was once with a Gerer... Ger. Ger. My cousin's a Ger chassid, so they had a pidyon after. He's a chassid from Ger. Who are the Chassidim? Ger. They're very machmir. Kiss the hand. I came there, we came for kiddush. Nothing. And my father tells me, Chassid, why? Why by ...? Maybe in the kitchen, because it's a yeshiva. Don't forget, it's a yeshiva. I couldn't find a fork. I couldn't find a fork. Wait, no, it's not soup, it's a kiddush. Then the cholent came out, and I get sure, my cholent's sure they're gonna have to have it. No. Oh, look. You know, cracker. We take a cracker. I don't have to tell you that me and my father, we waited for a very kiddush in the house. No, not that far. Not that far. Somebody gave me sheita. Sheita like that. Oh, yeah.

Okay. He used to buy the Brisker bachur. Bachur from Brisk. He used to mekarev; he got a lot of them, you know. A lot of the Brisker bachurim that learned by Reb Baruch became close to the Gerer Rebbe, and they became Gerer Chassidim in the end. So he used to tell his rebbetzins, the Brisker bochurim came in. So he'd come to the Brisker bachurim and take out some folks and nice on them, you know what I mean? No, he knew that they can't eat any other way. So he'd tell his rebbetzins that they're coming tonight to take out some folks. Okay, let me tell you something. They have beautiful middos, and the truth, so much to learn from them. You have no idea how much. They have tremendous tznius and this and that. You're wrong. People, his people, they're not really... that's from Europe, yeah, they're not really. So if they're German, they're not Gerer. If they want to be Ger, they would shave their heads and marry women with this. They would have tznius. There's not... and Gerers, pam der pam b'shanah by Imo Gerer Rebbe, notim Gerer Chassidim. Yeah, okay, but it's not. They're not real Gerer Chassidim. Four months, that's all. Okay, now, kids, the Chazonish is learning like this. The Chazonish is learning here. The Chazonish learns that l'bad bayom and not bad bayom is not because borer is only davka pachar, because it's oichel. Eino cholim in klei nafa v'kivra, lo chlimka. Therefore, kol shezeh b'nafa v'kivra is shayach borer even. Elu amar Rav Chisda, elu amar Rav Chisda, boirer v'ochel pachos mi-keshiur, borer u'maniach pachos mi-keshiur. Says the Ritva, keili lo keili, oto davar. The next sheet, Rav Chisda. We just did, right? What does that mean, pachos mi-keshiur? Less than a shiur of grogeres. Shiur? Less than a shiur is mutar. Less than a shiur is mutar. Yeah, very less than a shiur is mutar. Separately less than a shiur? Your mom is bored. ... pachos mi-keshiur is mutar even—even what? Even ... Even b'kli. Slow, slow, slow. Wait, wait, let me just finish. Wait a second. Here, you have a shiur. Why is this—what? No. Boirer v'ochel pachos mi-keshiur, borer u'maniach pachos mi-keshiur. Okay? Now, what's the pshat? Comes from the Ritva, says, you know what the heter of borer u'maniach pachos mi-keshiur? Even with a kli. What's Chisda? The next ... Amar Rav Chisda. Yes. Yes. Yes. No, as long as it's oichel. Because that's the heter of oichel. Oichel, the heter is even the whole day. It's food all day. Chiddush, one is one thing. I would think only borer b'oichel is dafka oichel. That's the chiddush. Borer b'oichel is the heter. That's the heter. The heter is because that's the heter. The heter is borer b'oichel. And the meima borer miniah, because that's also called borer b'oichel. The heter is borer b'oichel. That's the heter. Kamashmalan, borer miniah is also mutar. Then he comes along and says, oh, but it has to be oichel. This is the Ritva. This is the Ritva. Now, what about pachos mi'keshiur? Comes along the Ritva, and the Ritva says, but if a person would say pachos mi'keshiur and he would do what? B'kli, it's also mutar. Because the Chazon Ish again, he says, no, you're wrong again. Again, you're wrong. Same machlokes. Because one is only for oichel, but if it's not for oichel and you're doing with a keli, pachos mi'shiur. Exactly. Same heter. What's the pshat? Pachos mi'keshiur, we thought, says the Ritva.

If the pachos mikeshiur is lo bo'er, bo'er yesh shiur. If afilu mani oseh kli, what happens? Afilu mani oseh kli is lo bo'er, it's a pachos mehashiur. So chazer shekein, you missed the point. Pachos mikeshiur, kach ani ochel. Kach ani ochel. אבל אני בורר. כשאני אוכל, אני בורר יותר מגרוגרת, אני בורר, בורר. It's a piece. Which part? You have chisaron. Which part? It's the first piece, meniach is from one bite to the other. One bite to the other becomes bo'er. Grogeres pachos mikeshiur is one bite. Yoter migrogeres is the second bite already. That's the shita of bo'er, bo'er u'meniach of one bite to the other. Pachos migrogeres is what? Because that's shot one bite. That's achilah. That's one bite. Bo'er u'meniach, according to one shita, is what I'm saying, and the chiddush is only pachos mikeshiur. That is—what is the yesod of bo'er? The yesod of bo'er is from one bite to the other. So if it's pachos mikeshiur, that's called heter of one bite, right? So do I care if I did it with kli or not with kli? No, because it's not bo'er anymore. I say, it's very simple. Chizkah comes along and says like this, listen: less than a shiur means no bo'er. Comes the response is, if it's no boirer less than a shiur, then who cares if I did it b'kli or not? Chazon Ish says no. Yeah. Correct. That's the smart kasha. Our Gemara says there's a chatzi shiur asur min haTorah. Why is this not a kasha according to this man d'amar? Chatzi shiur is asur min haTorah where each part is the issur. There's no issur because it's mutar l'echol; you're allowed to eat. Till there, the issur doesn't even start yet. Chatzi shiur, the pshat is each one — the Gemara says chatzi shiur is tarufei. I'm not going to eat on Yom Kippur, right? So if I eat a little bit, pshat, I ate a little bit of whole. Zeh chatzi shiur asur. This is pshat, zeh mutar; it's mutar to eat on Shabbos. Af al pi kein, says the Gemara, chatzi shiur is asur min haTorah. That's the first kasha. Chazon Ish says — exactly, it has to be beyond that. Why? So we explained. Again, first man d'amar says the reasonable words like this: chatzi shiur is not boirer at all. If it's not boirer at all, do I care if I did it b'kli or not? Here, am I allowed to look at him b'kli? Here. Boirer is boirer. Why is it boirer, right? What's the difference if it's kli or not? If it's not boirer, it's not boirer. There's no boirer. There can't be boirer b'kli. Pachos mi'keshiur is not boirer. O me'ayz mata, am I allowed to — am I allowed to hit him while I'm holding a kli? She'asu bishul byer, what's the teretz? This is not toar, so what's the difference by dina b'kli or not, right? Pachot mikeshiyah is not borer. Pachot borer at all. What's borer? Borer is neshiyah. Here you missed the point. Less than a shiur is not called borer. Less than a shiur is called ochel. ... with a kli is ochel. Again, again. If you're doing it with the knaf of the kevra, that's not—people don't eat with the knaf of the kevra. That's not what people do. Knaf of the kevra is in the kitchen, preparing, not eating. ... Yeah. Pachot mikishur, it has nothing to do with it's not borer. It's because it's called achilah. That's called achilah. When a person borer pachos mikeshiur, it's called eating. A person is borer, that's how he eats. He's borer a little bit and he eats it. V'im ken, zeh lo tash, lo b'nafal mikevra, not with a kli. It's called achilah. But so therefore, if it's achilah, it has to be dafka shelo b'kli. With a kli, it's not called achilah.

That's miderech achilah. It's not called derech achilah. One of my explaining you this: Borei miniach, the first ma'amar was learning it has to do with times, like the Ravan's second pshat, and that's why the Ritva understood, ula, today and tomorrow, time. Second pshat, the Ravan. The yesod of the Ravan's second pshat is ula, the way the Ritva understood. No, it's time to time, ula, ula. Ula, time to time. I'm telling you, time. Ula, ula, not Rav Chisda. Not Rav Chisda. What is Rav Chisda? Rav Chisda is miniach one bite to the other, and that's borer. No, no, no, no, no, no. It's miniach in the... That's right, that's right. And that's why pachot mishiur is mutar, because it's now, it's now, it's now, it's bite now. That's why. Borei miniach is also mutar pachot, because here, yeah. Also mutar, because it's also called bite next bite. Borei miniach, my next bite is mutar. You catch, huh? It's all clear in the Rishonim. By the time you finish, you'll say, ah, like it's ברור. Like a second bite. Is this an official...? Yeah, like this, all the Ritva, all the second pshat of Rava. Exactly. But Rav Chisda is the first pshat of Rava, explaining bite to bite, one bite, and that's mutar. Exactly. According to... it's a machlokes in the second pshat of Rava, between the Chachamim... Exactly. It's a machlokes in the first pshat. Exactly. It's a machlokes in the time of ula. It's like of the Ravan. It's the same thing, right? Rav Chisda...