Shabbos 74a: Borer La’alter, Derech Achilah, and the Views of Rashi and the Ritva

Transcript

He's not being boirer, he's eating. Leave the guy alone. You understand? All your questions of how to show someone not toira, it doesn't apply here. This is how the Ritva understands it. When a person does a bi'ah, you know what the heter of bi'ah is? Because it's a shinui in the melachah. Because the guy wants to eat. The guy's not being boirer; you see from him. The only time you see he wants to eat is from when it's done l'ha'alter. That's the chiddush. The Tosafos reads, comes along and says, No, it's because the etzem bi'ah is not the form, it's not the act of the melachah. Tosafos discusses the melachah, the Ritva discusses. And I explained to you from the Ritva. Where do I know this from? He says it himself. He says that when a person takes the bi'ah, nireh, you see what is he doing, meaning the act. They usually say, patai, the act is perfectly what's going through his head. If it's going through his head eating and not being boirer, then it becomes mutar. That's the pshat in the Ritva. But it's not the act. You don't have to prove that in the act. Rashi says, I look at the act. I look at the act. Give me one more. With this, I think I can understand something very important. Remember we said all the melachos need tzrichah l'gufah, besides two. Remember the Baal HaMaor? Borer u'merakeid is not tzrichah l'gufah. And I asked you then why. Remember I asked you? Mema נפשך. Tricha l'gufa, not tricha l'gufa, right? Remember the Baal HaMaor. Baal HaMaor says all of them are melachos. The Baal HaMaor says all the melachos of Shabbos is melacha she'eina tzricha l'gufa, except for two of them, and we don't care. These two don't have tzricha l'gufa. Why not? Because the issur is Shabbos. Exactly. Exactly. The issur is not the etzem ma'aseh. The kading, the kading. The pshat is the ikar is what you wanted to do. The question is what you wanted to do. So that itself is what's asur. It's not there's a melacha and the melacha has to be tzricha l'gufa. Now, Tosfos Rashi, exactly Rashi. We look at the act. The act could be yad is not asur. One more point and I'll let you guys go. It's very simple. Listen to what I want. Let me say what I want. The Baal HaMaor says that by borer you don't need melacha tzricha l'gufa. Why not? No, because it's impossible to have. No, because it's not possible to have tzricha l'gufa over here. Because there's no such metzius. There's no melacha which is tzricha l'gufa. The whole thing is what I want to do. That itself is what I want. Borer, that means the borer is the issur, not the ma'aseh. When the ma'aseh is the issur, you could say, was this ma'aseh tzricha l'gufa or not. In the ma'aseh is asur. If the ma'aseh is asur, you can ask, is the ma'aseh tzricha l'gufa or not. Where the ma'aseh is not the issur anyway, what's the issur? Shebirarti. I mean, what's pshat tricha l'gufa? Birarti. That's what it was. That's the melacha. You can't have, you can't, let's say, zoreh v'tzarich l'eitz, right? The ma'aseh and the ratzon have to be, I need it. There's no ma'aseh here. There's no act of borer over here, because like I explained to you, the fact that it's nivrar is the issur. So you don't have to clarify tricha l'gufa or not tricha l'gufa. There's no such thing. Yeah? I said, now listen carefully. One more point. With this we understand the question: how come it's not asur mid'rabbanan? Every time, every time, let's say it's not there borer, where, you with me? It's gone. Okay, it's gone. Do you remember the question that we asked? Let's say it's not there borer, not there borer, so what's the...

What will such a ...? Cool. Telacha yad. Yes. So once it's telacha, it's ... the ...? Yeah. Remember the question? The question of magen Avraham. ... Simple question: should be asur in the ... The answer is very simple. Where you have an act, and there's a shinui in the act, then you say the shinui makes the ... When there's no kavanah at all. When there's no act. Ah, but here has to do with kavanah. There's no act. Has to do with ma'aseh. Yeah, there's no act. There's no act. What are you going to come and say? Basic ... what act? Huh? There's no act. No, I'm telling you, that's what I'm trying to explain to you. The issur is not the ma'aseh. The issur is the ... to you. It's not the ma'aseh. It's ... going to become ... There's no ... Let's say you have a ma'aseh, and then you did the ma'aseh with a shinui. You come and say the ... in the ... But there's no ma'aseh here, boy. What is a ma'aseh? The ma'aseh you don't need for the ... itself. You need ... You just explained to me what I was doing. If I do it ... so I didn't do ... That's it, finished. Because there's no issur to do ... I'm telling you, that's the ... Now, what do we do, Rashi? Truth is, there's not enough time. I'm going to prove to you ... I don't want ... Are you with me? Once you establish that boirer is not the act, the boirer is the result. I'm explaining to you, but once you learn like this Ritva, if you learn like the Ritva, this is Tosafos. What is the maaseh? The maaseh is only to explain to me what was going through my head, right? Okay. So therefore you can't come and ask me questions now with this Ritva. You may not understand why you can't come along and say, what? Sheloi the maaseh, what are you talking about? There's no maaseh, there's no issur to do maaseh. The issur is to select. So did you do it? Lo asisa. That's it. Now, what is Rashi? What is Rashi? Listen carefully, listen good. What is Rashi? If you go by—knockdown—the yad is not, no matter when you're going to be. Okay, now listen to Rashi. Okay, you're talking about Rashi, what he does. Okay, so listen to Rashi. Rashi is like this. Rashi seems to say, once a person is boirer ochel miyad, the problem is not so much what he wanted, what he didn't want. Rashi is looking at the maaseh. I want to know what he did with my—comes along Rashi, Rashi says like this: if osa midrabbanan, if osa midrabbanan, why is it osa midrabbanan? The teretz is, it's domeh, but it's not completely domeh. It's domeh, and it's not completely domeh. Meaning, the maaseh itself, the maaseh itself, was a maaseh which was not domeh, something yet domeh, but something was domeh and something was not domeh, right? Meaning, Rashi's not saying that the problem is this gezeirah here. What Rashi's saying is that the act itself, yesh bo breirah gamur. That's what Rashi is saying. Rashi says there is chalakim of what this person is doing that has in it breirah. No, no, no, no, no, אין בו... Rashi holds the maaseh. We look at the maaseh itself. The maaseh itself, it all depends on what we do with the yad that's mamash lo domeh. That's the last part of Rashi, lo domeh bichlal l'breirah, because we look at the maaseh. What Rashi is doing is we look at the actual maaseh, and yad is not mamash lo domeh. Ma she'ein kein b'koneh l'tamchui.

Is yad domeh. Still, ... but it has ... It has ... Comes along Rashi, he says like this: Once it's domeh libreirah, right? Once it's dimeh libreirah, once decides what breirah is. That's the shaylah according to Rashi. Once you're deciding what is breirah. ... The ... the ... the ... breirah. It's not ... that ... makes it ... because it's ... Meaning what? The siman itself that is domeh libreirah is breirah. What makes ... We don't go after the kafan anymore. According to Rashi, we have to look at the maaseh without the kavanah. The Yiddish they would call it the truk in the maaseh. You know, the truk, the dry act for what it is. Forget about what you thought. Forget about what's going through your head. You got to know what the guy did. What was this an act of? The Rabbanan came along and said it's domeh libreirah. What do we mean by domeh libreirah? It has in it breirah also. That's what it means, it has breirah. Domeh libreirah means the maaseh itself, for what it is, has the dimyon to breirah. Wait a second. But since it's not domeh legamrei libreirah, Rashi calls that klach yad. Rashi is mechadesh that. What is the yesod of klach yad? It's a maaseh with a shinui in the maaseh. It is the maaseh, I understand, but it's a shinui in the maaseh. That's the Rashi. But this is how I understood. I didn't say no in the beginning. I never said no. What I said was, since there's ... that makes the dimyon... That makes what? That makes the ... Now, since it's domeh, since it's domeh, it's k'lacharyad. Since it's domeh—wait, wait a second. Since it's domeh, what he's trying to say is you're not chayav korban because the Rabbanan said it's a k'lacharyad. The k'lacharyad is the Rabbanan. The k'lacharyad is the Rabbanan. Okay, then. And the taiches, the taiches, because it's not like every other thing that you have kavana and ma'aseh. Over here we're talking about the ma'aseh alone. There's a ma'aseh. You got to know what exactly—what is this ma'aseh? What makes an act important, you see? In other words, what the Ritva's problem is, the ikur is in the machshavah, and the ma'aseh has to translate the machshavah. It's exact opposite of Rashi. Rashi learns it's all in the ma'aseh, so where does the kavana come from? But l'maaseh, the word borer is select. In other words, each actual ma'aseh—the Rambam, you know how the Rambam answers this? Very simple: hafrada ochel me'ano. Nice and easy, beautiful, very nice. It's beautiful, the ma'aseh, hafrada. But how could you have selection not kavana, ma'aseh? How does that work? It's not selection. You see, that's what was bothering Rashi. How do you have a ma'aseh that's a selection? How does that work? The word select is in the brain, right? Your mind, you select, you pick something, bacharta. So Rashi, don't do that. No, no, no, no. I looked at the ma'aseh. So that's kashya. No. ... Rashi will still be asked. How does this add to find ... Rashi? According to Rashi, ... According to ... No, that's ... We don't care about ... The ma'aseh. The what is it? The what is it? You can't say that. That's why ... This ... yad, mimeila it's not a breirah. The only— no, every time you have a melachah, ... yad comes along and says what? You ... in the melachah.

Why is this kolacher yad? The meimus not called a breirah. There's no middle. There's no in the middle. Mightsfei well, not mightsfei. Huh? You got what I wanted? The ma'aseh itself has to be a ma'aseh breirah. The moment it's kolacher yad, it's already not breirah. Normally, the pshat is the ma'aseh is what it is. The ma'aseh is what it is, right? So therefore, kolacher yad is a shinui in that ma'aseh. Over here, it has to be a breirah. It has to be a selection one from another, right? How do you have a selection one from another in a ma'aseh? How could you have in an act that it's—who's selecting? Mi amar lach I selected? Comes along the Gemara and says, it took the pesoles from the oichel, the ma'aseh, the ma'aseh of selecting. You see? How do you have a ma'aseh without your brain, without the person, that the ma'aseh itself is a ma'aseh breirah? The answer is, when you take the pesoles from the oichel, that's a ma'aseh breirah, forgetting about the person. You understand? So once I do the opposite, I do the kolacher yad, the taich is it's a melachah out of breirah. That's one shita. That's one shita. Or b'kli. All these shitos are that it should remain breirah. In the mais itself, the mais itself has to be mochiach the borer. That's the pshat. The Ritva learns the maaseh is mochiach, that's the oden that he wants to be borer, because according to him it's selecting. When he says selecting, it's not possible to have maaseh. That's right. Therefore, the maaseh just translates what's going on in the head of the person. Rashi learns the opposite. The maaseh itself has to translate borer. How? To see that I take the salad, or I did it b'kli, or I did it yad, or I used a big kli. So meileh, once it's kelachar yad, what you're saying is ein derech berirah. That's why— that's what he means. Pagam sheyesh bo berirah, af al פי ein derech berirah. That's what he means by kelachar yad, and that's shat kelachar yad is not even asur mid'rabbanan. Rashi, again, I'm being very honest with you, it should take you a good six, seven hours of chazarah. And once you understand, you'll understand what it means, the Rishonim, the words. I'm not doing more than what the words are saying. Again, if you look inside, look inside clearly. The Ritva learns that the act will be nira to what you wanted to do. Hamaaseh mochiach al daas ha'adam. And what's the ikar of the melachah? The daas ha'adam, the borer that he selected. Mimeila, that's why the Baal HaMaor says there's no problem of melachah she'ein tzrichah לגופה, because it's no melachah here. It's the daas adam that you want to select, and the daas is coming on. Rashi comes along and says, No, no, ... is what ma'aseh. But it's a different type of ma'aseh, because you need a ma'aseh. The ma'aseh is mechayach the selection. It's not some ma'aseh of hafrada, which is what the Rambam sheetah is, is what the Biur Halacha explains in the Rambam. So what's the pshat? Pshat is very poshut, that Rashi needs that the ma'aseh itself. There is what he needs, that the ma'aseh should be mechayach the daas adam. Rashi needs the one that the ma'aseh should be mechayach halachah. It could be called a telda. You know, when the melachah is there, and then it's called a telda becomes av ha-tolda. Here the problem is, once there's a shinui, then the ma'aseh is not mechayach anymore what it is. You need a ma'aseh which is mechayach a breirah. Once it's a shinui, then the ma'aseh is not mechayach breirah.

That's פשוט, this is doimeh. Since it's maisah, we doimeh. Any domeh to tolda, right? What? In the halachah, it's aser, then it's doimeh, we'll say it's tolda. Any tolda that of, has to be a doimeh. Here the problem with doimeh, it's a shinui in the maaseh, not a chibur anymore; it's not a breirah. What's the difference between yad according to who? In what? In Rabbi Yosi. Rabbi Yosi wants it to be clean yad, because yad is klal not doimeh. No. Yeah, but the Rabbanan came and were gozer on it, because it looks. That's right. What does doimeh mean? Doimeh means bad? Doimeh means it looks like. Doimeh looks like, that's all. No, it's nothing. It's not a breirah. You say the Rashi is not a breirah bichlal. Why do you use the word eino doimeh klal? That's not what they're asking. The only reason why I use the word eino doimeh klal is because the Rabbanan. Huh? For the Yisrael. Boreir u'meniach la'alter. Boreir ochel la'alter, boreir u'meniach la'alter, huh? Matkif lei Abaye: midi ochel v'tokef psolet קתני? It doesn't say ochel מתוך פסולת. Never says anywhere that borer is דווקא ochel from פסולת mutar and the opposite is aser. It's mashma what? Ochel מתוך פסולת and פסולת מתוך אוכל is the same thing. Comes along the Gemara, and the Gemara says what? No. למאן אביי, borer means borer אוכל, l'alter, or borer מניח is also l'alter, but לבו ביום, even borer נסקא בורר לאלתר וחייב חטאת. So l'choira, from the way the Gemara goes, it's mashma that from Abaye's question, that he didn't see the difference between פסולת and אוכל and אוכל and פסולת. It's a kasha, right? First, our Gemara says אוכל from פסולת is mutar, and פסולת from אוכל is aser. So Abaye comes along and says, What do you mean? It says אוכל from פסולת, anyway, is either mutar or aser, right? Comes along Abaye and he says, therefore it has to be what? Borer from פסולת. Now, if so, then Abaye shouldn't be mechalek between אוכל from פסולת and פסולת from אוכל, right? Because still from his question. Comes along the Ritva and he brings a shita and says, No. Abaye holds that the only time borer l'alter is mutar, it's only mutar when אוכל מתוך פסולת. So what's the question? What do you do with the Gemara? I mean, Abaye is... Rosh, what happened over here? What happened? Abaye turns around and asks the question. What's his question? He turns around, he says, l'alter, and comes R'vina and says, and you know what? Oichlu b'psulos, mutarim themselves from achilas. That's the whole kashya. Wasn't his whole question that, you know, doesn't say oichlu b'psulos mutar? No. But what about what he did with his kashya, though? Kashya means that don't learn that only ... And why should we learn like that? Because the Gemara was never mechalek. So that means there's no chiluk, right? From the way that he asked the question, what do you see from here? That he holds lo mechalkin bein oichlu b'psulos. That's the question. Because what's his answer? You're right, it's l'baa bayom, and we're gonna make the chiluk. Why should we make—what's the question? Lama osim es hachiluk? Guess what? We're gonna say it's l'baa bayom, and I'll make the chiluk anyway. Now you like that? What are you talking about? Then you shouldn't even argue when they say, what do you mean, the cheshbon of the Gemara, mashma, dafka what, dafka...

The whole thing with Abaye, who says that he's... The one before Abaye, the man d'amar before Abaye, Rav Hamnuna, says that ba'er is mutar ochel mipsoles. Says Abaye, you're wrong. Why? Because it never said ochel mipsoles. The Gemara was never mechalek ochel and psoles. So meaning what? אין מחלק between ochel and psoles, psoles and ochel. So when the Gemara comes along and says, Ela amar Abaye, so Abaye can't come and say, Ah yes, there's a chiluk between ochel and psoles, psoles and ochel. It says those words, those words. ... Right, Abaye doesn't hold of this chiluk. So what does he do? He turns around and he says it's l'ba bayom, l'alter, and what? And this chiluk. What's the question though? What's the question? Why? Why? Because the Gemara was never mechalek. I mean, midi katani, katani. What does katani mean? The Gemara was never mechalek, which means there should be no chiluk. So therefore now that I come and say l'ba bayom, now there will be a chiluk. Yeah, but the Gemara's—what was the question? The Gemara's question is, l'maaseh, according to you, the Gemara was never mechalek. Huh? Shelo lealtar, miduvar. אני מסכים. So let him ask that question. Instead of asking on midi, does it say, oichel psoles psoles from oichel, let him talk about altar and not altar. You see, what is he attacking? He's attacking on the la'alter, not the la'alter, or he's attacking on the lashon of the Gemara. You, Abaye, how could you come and say there's a—you, Rav Hamnuna, say there's a difference between oichel u'psoles, psoles u'ma'ochel? It's not true. There's no difference. The Gemara never made a chiluk. Then he turns around and says, guess what? It's l'boi bayom and I'll make the chiluk. Problem. It's a very big problem. And there's one itself. There's one self-speaker. He's moired this shaila. He's moired—I mean, what do you do with the kasha of Abaye? Abaye, of course, many Rishonim disagree and say that when Abaye said, la'alter is mutar, la'alter is mutar, it makes no chiluk between the psoles and oichel, psoles. The Rishonim disagree, right, on the Ritva. What's the hesber of the machlokes? What are they arguing? Right? What's the next step? I want to teach you how to learn. What's the next step after this? Why, right? You learn a piece of Gemara. A, there's a question; it doesn't flow in the Gemara. B, why should there be such a machlokes? Why? Why should l'boi bayom should they argue if you also need the oichel u'psoles, psoles u'ma'ochel? Why is there such a machlokes? Who? No, no, no. In Abaye gufa, there's a machlokes Rishonim. The Ritva says that it's only oichel u'psoles that's mutar la'alter. Not—other Rishonim, no. Everything's mutar. What's the difference? Once it's l'altar, a buyer holds everything mutar. We talk—what's the heter? Yes. Let's talk and see what's the heter from the machlokes. The machlokes is very simple. When we say l'altar is a heter, Abaye—when Abaye says l'altar is a heter, yeah? Comes along Rashi, says like this: U'borer u'meniach l'altar, le'echol l'altar, she'ein ze derech borer. Rashi again says the what? Done l'altar, it's not called derech borer. Now, did Rashi go on the fact that he's borer v'ochel or borer u'meniach? He's going back on the borer u'meniach. You notice? It says those words, borer u'meniach l'altar. Where should this Rashi be? Right at the beginning. I'm saying, Rashi says, borer u'meniach l'altar, u'le'echol l'altar she'ein ze derech borer. But why is he going on the word borer u'meniach? Write down, not the—

Whatever now, whatever, five minutes now. What's the question? My question is like this: when Rashi comes along and says, Lecha l'alter she'ein ze derech borer, why does Rashi not come and say it on the lecha l'alter that's mutar? Rashi like this: borer v'ochel. You know why? She'ein ze derech borer. You understand like this? Yeah, I know. From Rashi's mashma that... Go on the beginning. Go on the beginning. What's wrong? Start off right away the Gemara. Gemara, you can kasha, no? Look how Rashi sets it up. Ein ze derech borer. What's the teretz? The teretz is like this. You have a question: borer v'ochel, borer u'meniach. They both mean l'alter. So what's the heter? Because it's not derech borer. Meaning, every l'alter is not called derech borer. So then why doesn't Rashi bring it down in the beginning right away? Borer v'ochel l'alter, you know why? She'ein ze derech borer. Why does he wait to bring it down by the borer u'meniach? You see, this is how I'm teaching you how to learn. Just, you see, now that I asked you this, it's a question, something's wrong here, right? You see the Rashi. Just read the Rashi. Read the Tosfos. When I learn, I forget. This I forget, that hurts me. You see from here that obviously that's not even a question. That's not a question. There's no... No, just pause the deal. What do you see from this diyuk? The meileh, mayotzei mehadiyuk hazeh, that Rashi never thought that bor v'oichel was an issue. Abaye is ikar chiddush. This is how you have to say it, l'fi ha'halacha. That diyuk — it's mashma yotzei mehadiyuk. We still don't know why. We don't know why, but this is what it's mashma, yeah? That the diyuk of Abaye is not on the bor v'oichel, but the chiddush of Abaye is on what? And the bor v'oichel. What do you mean? What is what? That's what. That's not even Abaye. Abaye doesn't even have to come on to this. You're saying Abaye's chiddush — you're saying Abaye's chiddush is bor b'meniach. Yes, pashut, b'meniach. The ikar chiddush of Abaye — I think he's trying to say that it's the chiddush, but even b'meniach it's לאל דבר מותר. There it's pashut, Rashi brought the whole thing. I don't know the whole thing. So what do you think? The whole thing is pashut. That's what I'm telling you. If he doesn't say the chiddush by here, by there it's pashut, meaning even b'meniach is mutar, because it's ein derech ba'irim. And Kol shekein, Rashi should have said in both halachos, ein derech ba'irim. If you put it in one... something, I don't know, but don't only work on this nekudah. Sounds like this — I mean, he's not wrong. Right, like he said. From Rashi's mashma that the ikar chiddush of Abaye is on bor b'meniach. Hakam, hakam, I agree with what he said because it was going through my mind. You could come and say that Rashi took the bigger of the two chidushim and said that the chiddush over there, and kol shekein by bor v'ochel it's not derech borer. He doesn't say it, though. Something, it doesn't... The diyuk, sharper, the sharper way of saying it is that Rashi is medayek here, and bor v'ochel was not an issue. It was not an issue at all. And another thing, again, from this Rashi, that she'ein derech borerin, that poteres ma shene'emar lifneichem, which is mashma the borer v'ochel le'alta. According to she'ein derech borerin, lachen ze mutar, and so צריך להיות בורר ואוכל, שזו דרך בוררין, צריך להיות אסור. What are you saying? Derech borerim? Again, say it again. If it's not derech borerim, it's mutar. If it's not derech borerim, that's mutar, right? It's mutar, you know? No. Shelo derech borerin זה מותר. No. Shelo derech borerin, ken derech borerin. Right. אבל בורר ואוכל לאלתר זה דרך בוררין. No, borer is only l'alter. La'alter is never borer. La'alter is never borer. That's what it is. The word la'alter.

Abaye is chiddush l'alter means never there borer. So why does Rashi say it on the second case? So, k'neged is not wrong. He's right. Maybe because that's the bigger chiddush, that even b'meniach is called eino derech borer. Or maybe we could say, no, that a borer b'ochel was the bigger chiddush of Abaye. You know what the bigger chiddush of Abaye is? Borer u'meniach also l'alter. What's the difference between the two? What's the difference? What's the difference if you learn that borer b'ochel is pashut because it's mutar, and borer u'meniach is the chiddush of eino derech borer? I'll tell you very simple. Let's ask you a question. You notice, he says, l'bo bayom is becomes what? Asur. Why? Naaseh k'borer l'otzar. Pay attention, please. You have to see the diyuk in the Gemara. If someone asks you, what's wrong with borer? Abaye comes with an interesting thing, the lotzar. You see? It's not pshat there's borer here. Borer is never a problem. Borer l'otzar is a problem, and every borer which is not l'alter, you know what the problem is? It becomes borer l'otzar. You know, it's not the simple pshat in the Gemara. Now the simple pshat in the Gemara is there's a heter of l'alter. You understand? Everything that's not l'alter is considered... No, it's borer. It's like this: l'alter is a heter, the issur. Is laalter heter in the issur. Yeah, that's it. That's it. The answer is the heter. If there's no ... Why do you need liftof by yom when it's not laalter? Come and say it's not ... It's not laalter, it's not mutar. Why? It's not laalter. What's not laalter? I know, I know. Wait, wait, wait, stop, stop. Very simple. Listen carefully. Take a bayis. A bayis is like this: laalter is mutar, ליבוא ביום, assur mutar, ... ליבוא ביום, assur. Why? It's not ... What's wrong if you just don't say not ... but say it's not mutar of laalter? It's not laalter. Why does ... have to be asur? Because it's not ... because it's like issur. You know why ... should be asur? Because it's not laalter. You know what he's trying to tell you? No, he's trying to be ... the chiddush before. Maybe trying to say ... also, ... but he's trying to be ... Listen, ... what? He says that ... will be mutar. Why? Why? ... is going to be assur because ... Which means what? Which means, listen carefully, which means what? That that's not the reason for the issur. Lois l'oitzer is not the reason. It's just expression to explain why ... I question is like, there's two ways how I learn the Gemara. Either I learn the Gemara that the issur is loitzer, and boi bayom becomes like oitzer. Meaning, boi bayom makes it... it becomes like oitzer. That's one way to learn. Or the issur is, you understand that way how to learn the Gemara, the issur is not the loitzer. Any borer which is oitzer is no good. Why is boi bayom asur? Not because borer loitzer; it's not loitzer. That's one way to learn the Gemara. There's another way to learn the Gemara. The issur is kol she'eino l'alter. Boi bayom makes it. Why is boi bayom not called l'alter? Because it's not the k'veia l'alter; it's not l'alter. Oh, fine. It's completely... Is the issur not the loitzer? Borer l'oitzer is asur? Ah, just boi bayom becomes l'oitzer. It's telling you what's the oitzer.

What constitutes? By bayim is already called oitzer. The second way to learn is, the issur is not borer l'oitzer. The issur is not l'alter. The only thing is, what do we call alter and not alter? The Gemara uses the lashon of not to k'borer l'oitzer, l'afukei l'alter. Anything which is by bayom is not l'alter. How do I say lo l'alter? I say it's l'alter. This doesn't have to be dafka l'alter. Not to say l'alter, not to say l'alter, like this. Or say, im eini matzah, lo bayom. The meilah, you'd say it's more miduyak, the first one. Let's see now Rashi. There's one word here in Rashi. Rashi says, le'otzar. You see the two ways of learning? Not really. It goes like this: is the taich of borer... that's right, I want to know if it starts—it goes like this—I want to know, what is the issur? Is the issur anything which is not l'alter is real borer, and when it's l'alter it's eino derech borerim? Or the taich is there's no issur of borer, only when it's l'alter. Say, listen carefully. You're missing my point completely. There's no thing as boirer selecting. There's no issur to select. The issur of boirer is to select it, pirush, to make an oitzer out of something, to put something away for later. The problem is not the selecting. The problem is the oitzer; it has to be put away for later. Okay? That's the first way. Vehu what? L'boi bayom is only asur. You know why? Because we can say it's not l'alter. La'alter is never asur anyway. The second way is, la'alter is a heter in the issur. Boirer is right now. There's a heter la'alter, she'ein derech boirerim. Now that you have a heter la'alter, what is boi bayom? Boi bayom we don't want to look at as a la'alter. We don't look at it as an alter. How are we going to look at it? Not that boi means, meaning for later, not for now. Alter just means later and not now. Yeah? What's the difference between these two pshatim? Yeah? Watch how it's not the same. You ready? What happens if a person is boirer v'ochel right now? Not boirer miniach right now, but boirer v'ochel right now. If there's no issur of boirer la'alter ever, and the whole issur is boirer for what? Motzaei, and you need boirer l'boi bayom to be like boirer la'alter. So there's never a chiddush in borer b'ochel. There's no chiddush. You know why borer b'ochel is mutar? Borer b'ochel. That's not borer. No, it's not borer at all. When you need—when you— I want everybody to think, you ready? If the issur of borer can select, if that's true, then the issur of borer is, you know when? Now. To eat now, to leave it for now, l'boi bayom, l'oitzar—it's always asur. Why is it mutar? L'boi bayom. Why is it mutar lecha? It's a heter in borer. Even though the ma'aseh borer is there, you have a heter she'ein ze derech ha-borer, which we understood. If the issur of borer is to select.

Then you have boirer now. You have boirer b'meniach. You have boirer l'boirer bayom, and you have boirer for oitzer. It's all boirer, full boirer, full. So why would we let you be boirer of oichel? Why would we let you be boirer oichel? The answer is, you have to have a heter. Or maybe what? Really, boirer is not to select. Boirer is to be matznia something for later. You know that, Rashi. Now listen, and that's why I'm telling you. That's why I'm telling you what I'm telling you. If that's true, that to eat right now is never a problem, there's no svara of borer. La'alter — which, which is la'alter? Le'echol, le'echol. That's not boirer, because boirer has to be boirer l'hatznia. So where do you have a safek? Only by boirer b'meniach. Once you only have by boirer b'meniach, only by boirer b'meniach you have to come with a heter and say that that's boirer. And that's why Rashi says it's dafka over here. What about the boirer bayom? The boirer bayom, he says that's not going to be called la'alter. That's going to be called what? Oitzer. And that's not. But over Rashi, he learns that it's second. But really there's no sort of boirer. Meaning, the oichel makes it that you call it boirer. You got it? So therefore, according to Rashi, the heter is only by b'meniach. But by oichel, it's not boirer. The whole boirer is b'meniach. That's it. You could explain it better. There's more... There's a way to explain it better. If you do it, I'll give you a hundred dollars. Explain it better. Now we can answer the riddle. You ready? The riddle. Now we're holding now that there's two ways to learn. Either ochel is what a heter. It's not a... Good, let's go. Okay, listen carefully. The Ritva says like this. The Ritva is saying, by the way... Just learn. Let me say. ...listen carefully, yeah? The Ritva learned... All this makes no difference. And if they...

Why, why? Wait a second. Why? If you learn that the emes when a person is boirer oichel now, it's not a heter. It's because there's just no borer. Abaye is mechadesh. You know what Abaye is mechadesh? Abaye is mechadesh that when a person is boirer pesoles, yeah, l'alter, that's not even called borer. If it's not borer, it makes no difference if it's ... or ... According to the Rishonim that learn ... that it's a heter. That b'emes borer is always asur, and we have to have a heter. What's the heter? Derech achilah, or ein ze derech borerim. Alter is a heter. So the only time we're matir it if it's ... like derech borerim, or it's not done k'derech ochel. So meileh, therefore oichel itself, mutar b'atzmo. That's the question: how to learn Abaye's ... Abaye says ... you know, explain it, explain it, explain it. Just this Ritva and the pshat. What's the Ritva hold? Abaye holds ... mutar, only oichel. Not ... Meaning, what did you learn? He's trying to say that really borer is asur, but there has to be a heter to be matir. What's the heter? Meaning l'alter is the derech borer, same thing. If you do lavin, is it then borer automatically, right? But according to—so what is he learning? According to him, he learns that according to him, borer is the issur always. What's the heter only if you do derech borer. And derech borer. What's the heter only if you do derech borer. If you do it ein ze derech borer. Whatever the heter is, it's a heter. But once it's a heter, it has to be heter meuchal, it has to be ein derech. So how do we do it? But can I ask a question? Why can't you say that really the issur is ... and what's the heter? The ...? I consider it. Why? Why does the rabbi have to learn? The whole heter is you're not being borer. No, but the whole heter is you're eating. Isn't the whole heter because of ...? What's the heter of ...? It's derech achilah or derech borer. You're eating, you're not being borer. So why? So it has to be eating, though. Unless you learn that the whole borer is not for now anyway. Which first shot? Both ... Yeah, both ... Who's the first one? Rashi says really, it's not—it's always a ... Rashi. In Rashi. Where? Rashi, because he never said it. When he speaks about the inyan of ... he always says ... Now, shoch, you ready? I don't know. This is a chidush, but if you hold ... it's mutar to ... So why is this chidush? So I will think to say, borer u'meniach, it's like le'oiser. Why? Because oiser makes it assur. Kamashmalan, it's the same. Borer u'meniach, this is a chidush. Watch Shatnikmar's kasha. What are you doing? It's a question that the Gemara's—how do you learn Abaye? Abaye's svara saying what? That there's no difference between borer v'ochel, tzorech l'ochel, and then he turns around and says what? There is a difference. It's a teretz, a different teretz completely, a whole different teretz. What's the heter of borer from pesoles? It's a heter, you know what it is? That it's not breirah. Then what is it? It's a heter called derech achilah. Abaye is coming and saying that from the lashon of the Gemara, borer v'ochel, you see from here that we're talking about a heter in borer, not a heter in ochel. Borer v'ochel. What is the translation of the word borer v'ochel? Meaning what? There's a heter of borer when it's borer v'ochel.

Achilah, oichel mit tzloilos is a baayah. That's not a heter. That's called eating. That's not called being mevatel. That's what his kashya is. His question is—yeah, I'll give you an example. I'll give you an example. Listen to me, I'll give you an example. If, let's say, a person comes—yeah, beautiful example. Let's say a person comes and he says he wants a kulah from the Rav. Wants a kulah from the Rav. Such a story happened with the Beis Halevi. The maskilim came to the Beis Halevi and they said to him, yeah, if you call and make a few kulot, and the rabbanim will accept all your chumrot also. Everything is a machmir, asur, asur, asur. No one's going to want to listen to your chumrot. Make a few kulot, and meila, this is what they came to tell the Beis Halevi. The Beis Halevi said, you know, let me think about what you're saying. Let me think about it. It makes sense. He says, come back to me tomorrow. He came back tomorrow with a pen and paper, waiting to write down all the kulot that the Beis Halevi has. The Beis Halevi begins like this. He says, there's a whole question if a person is allowed to fast two days Yom Kippur because of sfeika d'yoma. We say—one second, d'yoma—a person, what, could be machmir, yeah, al sakanat nefashot, yeah, and he should not fast two days. I'll be meikil. I'll be meikil, you'll be able to fast two days. There's a topic, Erev Tisha B'Av Shabbat, it falls out, if you're allowed to learn or not. A lot of poskim are machmir; I'll be meikil that you can learn. There's a question if a person is allowed to meharehr b'divrei Torah the bed shimush. Machlokes Beis Yosef and the Gra. Look, I'll be meikil that you could do it. And this is how he gave him a list, yeah? A list, kulot, and they're sitting there going, I need to say kulot? I have to come on to here? I don't need your kulot for this, yeah? Same thing over here too. Abaye is telling Rav Hamnuna, Rav Hamnuna, it's a kula in borer. It's a heter b'feirush. So don't come and tell me oichel mitoch psoles, because that's not borer at all. Midi—this is what he's trying to say—midi, does it say in the Gemara, oichel mitoch psoles? The Gemara talks about borer, the Gemara talks about. The meileh, the Gemara's kashya is you need a special heter in borer. Grada, what is the heter of borer? Lauter. Eino derech. Rav Hamnuna's heter of borer is not a heter of borer. You know what it is? It's just that it's not borer. So why does he use it? Ah, but he gives a heter. A heter—he's trying to say, midi. Does it say in the Gemara, does it ever say in the Gemara oichel mitoch psoles? The Gemara never said that the heter is a heter called oichel mitoch psoles. What the Gemara said is it's not a borer. What do you want? He's not using—he's using a different heter. You want to know what the heter of the Gemara is? Lauter. Why does he use it again? How are you? He's not using it again. He's using l'alter now. It's called borer, but it's a heter of borer. The heter of borer is l'alter. What? Borer miniach. Borer miniach. What was the question? What was the question? What was the question on the Ritva? The question is, Abaye himself comes and asks, you can't make a chiluk between ochel from psoles and psoles from ochel. You can't make such a chiluk, because the Gemara obviously never said it, right? So then how can he himself turn around and make that same chiluk? Teretz. And the truth is, you said it before. Abaye is trying to say, don't put the emphasis on the chiluk between borer ochel from psoles, psoles from ochel. Ah, l'alter. The emphasis is l'alter. What does that mean? What is that? Because l'alter is a heter in borer. But you have a case where there is borer according to Abaye, because every...

Miniach becomes a boir, so miniach becomes a boir. Even though it's a p'soles? Avada. Once it's a miniach, then it becomes a boir. Once you're meniach, then according to me it becomes a boir, so the heter is out. But there's no, never borer everything. Once borer from p'soles, never borer. That's only when it's right now. But in case it's left miniach. Once you say left miniach, then oichlin themselves, left miniach is also boir. And there's a heter saying that they're a boir. Understanding, Gemara? Abaye... if you hold like the Ritva, then Abaye is... If you hold like the Ritva, because Abaye is mechalek between oichlin themselves and oichlin according to the Ritva. Yeah, but the Ritva—what does the Ritva say? He says this dafke. I'm explaining to you where does it come from. It's very simple, because once it's oichlin from p'soles, then you have a heter called derech achilah, right? Mashekei p'soles u'moichlin. And what is that? P'soles u'moichlin is a what? That's regular borer. But he doesn't agree to that. Abaye doesn't—he just holds one regular... The answer is very pashut. He never disagreed with Rav Hamnuna. He's just saying that when the braisa comes and says there's a heter of borer of oichlin or borer u'meniach, the emphasis can't be because it's oichlin from p'soles. You know why? Because that's not borer. You need a borer that's mutar for a certain reason. What's borer? The same way the Beis Halevi, the people do not need a heter from the Beis Halevi to learn on Erev Shabbos, right? I don't need to have a heter, says Abaye, ochel from solet. What do I need a heter for? I need a heter. It has to be a heter in borer, because what's the ikar nekudah, and that's what I want to show you from the Rach. The Rach learns that each man d'amar is not cholek on the yesodos of the man d'amar before him. What's shitas mosif? What's shitas mosif? Explain what mosif means. It's another kula in borer, that's all he's saying. So what Abaye is saying is, I need a kula in borer. I don't have that kula in borer. Why don't I have that kula in borer? Because it's not borer. Your kula is—what's your kula? Say it's not borer. I want it to be borer, a kula in borer. And what is it, a borer? Only it's—it's a borer, right? The minyan. So what makes the minyan a borer? But the heter... You see from this Rach, and that's what you see from the Rambam. Now what? What do you see from the Rach? Do we pasken like all the shitos above? Yes, yes we do. We pasken like every shita, actually pasken every shita. The Rach says we pasken like everyone. Go read the Rach, go read the Rach. Read the Rach, read it, read it. Question one or the other. You can't make now for sure Chadash sheini, you know why? Because they all hold the same thing. They all hold the same thing. They're all maskim one to the other. He says this, those are the words, Shmina, like. How does he know that? Because that's the halacha. But who could learn also that they cholek on each other? Not so. I'll tell you what. Let's wait to see how it works out. But the Rosh and the Ran—it's an open Ran—and the Rambam. The Rambam follows the sheet of the Rosh, and he paskens all, everything.

I see. So what I'm telling you is, according to Rach, according to Rambam, according to the Ran, there's no machlokes over here. So then what are they arguing in? They're not arguing. So what do they want? Why are they bothering? ... How to learn the braisa. What does that mean? In other words, you have a heter of borer. The braisa is telling me a new heter of borer. Each one wants to know what is that heter of borer. Comes along Abaye and he tells Rav Hamnuna, what you came up with, nice, but what's the problem? It's not a heter. It's not a heter of borer. What you came up with is not a heter of borer. It's stam not borer. I don't need the braisa. Each one is explaining the braisa. The thing is the same. Not by alone, not at all. No, so this is what Abaye is telling Rav Hamnuna. What you're saying is true, but that's not what the braisa is talking about. Why is the braisa not talking about that? Because that's not a chiddush in borer anymore. All it comes from ... is not borer. So what kind of heter is that? Because they're coming and saying, you know what? Mutar lishtot mayim b'Shabbat. Lama? It's a heter in borer. Maybe. Mutar ... b'Shabbat. Ah, is it borer? What's the teretz? זה לא בורר. ... זה whole borer. Okay, but it's not borer. Why would I give you ...? That's not Abaye is telling Rav Hamnuna. It's not borer at all. You need boirer l'heter and boirer. What is that loud? What's the kasha on this, yeah? Ula's kasha from a different angle. Ula's coming ... Ula is the only one we don't hold. Ula, we don't. We learned three. That's the last three we learned. But whatever the last three we learned means Abaye and Rav Huna is the same thing. So what are they arguing in? In the braisa. What does that mean? They're arguing in the new heter. There's only one kasha. What's the kasha? So, Abaye — make a cheshbon, Abaye. Listen to me carefully. Abaye ... ... boirer u'meniach. What's the ...? What? It still has to have the ... again. According to ... I have a question. According to ... doesn't make sense. I pointed the rishon. I pointed the rishon was boirer v'ochel. Had the boirer v'ochel, then I could get away with saying this: boirer v'ochel, half the ochel ... So then it would come out by boirer u'meniach, right? Boirer u'meniach is also ... It's only, it's mutar l'alter, and only one by the... What would be psel someicho? What would be the halachah by psel someicho? Right. It should be mutar. It's not. I'm telling you, the way I'm looking at it, there's a problem with borer miniyah. That's not. There's a problem with borer miniyah. Who? Chiddush number three, which is... Yes. No, number two. It starts with Rav Yaisi. Three, four, and five, they happen with each other. Three, four, and five. Rav Yaisi, Rav Nuna, and Abaye. Is that אמת? In fact, true, you need all three תנאים. That's halachah.

Try. Why doesn't ... argue on the ...? Why doesn't ...? Why does the ... argue ...? He doesn't like ... the ... He doesn't like ... In halachic reasons, he doesn't like ... Got it? I got it. ... Right, that's ... The two halachos don't go together. That's my kasha. You understood my kasha. Yeah, yeah. You understood my kasha. Right. What's the problem? ... I don't understand. ... Agree to one. Agree to who? Why agree to us? The ... agreed to Rav ... Yes, he agreed to Rav ... He has to go together with him or separate? Go together. ... Right. And the problem is, he goes together ... Stephen, you're ruining this guy, you know? You ... He asked that question. You hear the question? Once you're missing one תנאי, which means it's ... The kasha. But a ... is ... then you have to have the ... mutar. So ... But I'll tell you what. Can I tell you? ... when ... and it's ... when it's ... What is ...? ... Is derborim is not ... Only when it's ochel from psoles, that's what I'm trying to say. Then derborim is ... You know, according to the Ritva, the pshat is that he's mamish going right back on Rav Huna. ... And I'm telling you, ... only ... Yeah, but it will be ... Okay, okay, that's right. Let's see Rashi. Tanya li'il, chayav. D'i deborer min ha'ochel l'mutar l'chatchilah, havya, u'patur aval asur leka. Again. Tanya li'il, chayav. D'i deborer min ha'ochel l'mutar l'chatchilah, havya, u'patur aval asur leka. So what is kashya? The kashya is ... And why does he have to hold like Rav Ashi? Rav Ashi holds like Abaye. Rav Ashi machmi, patur. Maybe ... machmi chayav. Now which is Rav Ashi? Why does he pasken like Abaye? How do you know that? Rav Ashi wants to answer like this. Comes out, Rav Ashi maski. Says the Gemara, v'tani chayav. The Gemara says clearly that it's chayav. The Gemara says, lo kashya; ha b'karet, ha b'nefekiv. What? The Gemara, when the Gemara says that you're patur, that's ... The Gemara says chayav. On top. Bo'er b'ochlah, bo'er b'niach l'alter. It says that you're chayav if you did it; b'biur, chayav. V'i b'bo'er b'niach l'alter mutar l'chatchilah, u'patur aval asur l'keva. So who says there is a patur aval asur? No, Rav Ashi says patur. Rav Ashi says patur. Rav Ashi says patur. The lashon patur. Abayei difni masni chayav. Rav Ashi masni patur. Lo kashya. That's the kashya. ... chayav. ... mutar l'chatchilah, hava patur aval asur l'keva. No. Yeah, that's the kashya.

You never have a case, patur v'lav. Rashi uses the lashon patur, so there's no such thing as patur. Mother says either it's mutar or asur. Gemara says, karava tamchui, which is patur v'lav. Rashi says that there's a case of patur. There's a case of patur. The question is, there's no patur; it's either mutar or asur. Gemara says, no, there's a case which is patur. Which is the case? Kani tamchui, which is patur v'lav. Kani tamchui, patur v'lav. So you see from this Gemara clearly that all the man d'amrim agree to kani tamchui. Yeah. You see from the Gemara. Huh? Because he says, v'tanya, we learned, lil chayiv. It says chayiv. Ela mai, v'i b'bo'er u'maniach l'alter, mutar l'chatchila. And if you're going to say bo'er l'alter is taka mutar l'chatchila, right, which is a baya, no point, so then it comes out patur aval asur, leka. You never have a case of patur aval asur. There's no such case of patur aval asur. How could Rashi say patur? Gemara says it's תליא בקני ותמחוי. Aval b'nofel v'kivro, yitake chayiv. Kitzur, yasiv dimi amar, Shabbas d'Rabbibi havahi, v'iklu Rav Ami v'Rav Asi. It was the Shabbos of Rabbibi. Rashi says, higia yomoi lihyos oyminim u'meshamshim shel talmidim. It was his turn to be the shamash on the talmidim. Yeah, shamash al hatalmidim. It was his turn. Iklu Rabbanan, and they came. Shadu kamayu kalka d'peiri. They put fruit, basket of fruits. V'lo yadana, אי משום דסבר אוכל מתוך פסולת אסור, אי משום עין יפה הוא. Rashi: v'shadu kamayu, v'lo ratzu livror haochel mitoch ha'alim, v'lostosnei kol echad v'echad, ela shadchan, heim notlu v'ochlin. U'v'shituf zeh nefaresh haochel me'eilav. In other words, he didn't want to pick out. He didn't want to do a berirah. He didn't want to pick out, you take this, you take that. So what did he do? He threw it out in front of them, and whoever wanted took what he wanted. Says the Gemara, either because of hilchos borer he did it, or because עין יפה. Pick what you want. No more. עין יפה, take as much as you want. They weren't sure why he did it. Says the Gemara—what? Yeah. Says the Gemara, ולדידן, אי משום דסבר אוכל מתוך פסולת אסור, because then it would be even אוכל מתוך פסולת אסור, or אי משום עין יפה הוא דמחכי. Or because he was being mechabed, עין יפה. So what do you see? They weren't sure. Maybe it's אוכל מתוך פסולת is still אסור. Very nice Tosafos. Look at the bottom Tosafos. ולדידן, אי משום דקסבר אוכל מתוך פסולת אסור, פירוש— V'yodano, mashu lo ibirim techilah. That's the pshat. He wasn't sure why he didn't pick it in the beginning, before he brought it. Aval ein lefaresh mashu lo ibirim b'sha'ah shenichnas l'neyam. In other words, we were not sure why Reb Bibi did not pick it in the kitchen, like, and then bring it picked out. Because in front of them says Tosafos, mashu lo ibirim b'sha'ah shenichnas l'neyam, d'im kein mai ka amar? Im mishum d'kasavar ein ketzalos, that there's no shita that holds that it's asur. Because the only tzad that could be is not la'alta la'alta, which means he's the most chomer shita, but he can't mean mamash la'alta la'alta. I want to give a shaila. The question was why, how come he didn't do it in the kitchen? How come he didn't do it in the kitchen? Either because of yafeh or because of... No, no, he tried to say is he didn't want to come and give each one a plate of soup, because then it comes out he can only eat the soup and no more. He wants to, you know, take as much as he wants. You know, I'll tell you, when I went, I went to a cousin of mine...

Like, the cousin-in-law, and we just got married then, me and my wife got married. I remember my wife telling her mother that the difference between Ashkenazi tables and Sephardi tables is very big. A Sephardi table is the ayin yafa. They give the ayin yafa: cake, food, a lot, salads, the whole table's full, and everybody takes what he wants. By Ashkenazi table, they give you your portion, and that's what it is, right? I'll never forget. I mean, and this was she used to tell her mother, and I didn't pay that much attention to it. Then I remember, before we went to Lakewood for Shabbos, my mother-in-law told my wife, Tell me you're going to go hungry this Shabbos. And I thought it was like a silly thing. I said, Oh, what do you want? We went Shabbos, yeah. I caught what she was talking about, because it's talking. They give you a piece of challah and that's it, you know? It's not that they put challah over the table and you take. They don't do it. They give you the challah and that's it. So afterwards my wife says to me, You see, if I would have taken the food myself, we could have starved the whole Shabbos. And then that's what the Gemara is saying: ayin yafa. What's an ayin yafa? If she wouldn't have made herself, Okay, I'm going to take, you know what I mean, she would have been a little more shy, she probably would have walked away not eating the whole Shabbos. There's a certain inyan of ayin yafa. You see from the Gemara of ayin yafa, those are the two... Could be that's the stuff in the Gemara. Bibi and Ashkenazer and Bibi. Then also when you go to a wedding, did he give, was he makpid on baal or was he makpid on ayin yafa? Nature. No, they don't mean anything. They're not trained to give. They're not trained to give. Okay, let's go on. Yes. How? Chazal say like this, that the seudah of the Gemara was not boirer. How come he wasn't boirer in front of them? Because Chizki wouldn't say to himself, ‘How come we're boirer in front of them?’ Of course, everybody holds mutar. Everybody holds in front of them it can be boirer. Everybody holds that. Where was the safek? How come he wasn't boirer in the kitchen? For, he wasn't boirer in the kitchen because of ayin yafah. That's the shulchan. Everybody holds it's mutar. So what was your safek? You can't have a safek because it's mutar to be boirer. Of course it's mutar to be boirer. What was the safek? The safek was in the kitchen. Is it that, or is it because of ayin yafah? Okay, let's see one more line in the Gemara, more like this. Im mishum ayin yafah hu, mechab. Chizki amar — now this is a very big sugya. Very big sugya. Chizki amar, ha-boirer tormisin mitoch psoles shelahen chayav. Tormisin is a certain vegetable, that the way you do it is you take the food out of the psoles. That's how you boirer. Very, very, very mah. So let's see that. V'achar sheshalkan — after you cook it, you pickle it, you let it stay in the water — u'boirer ochel mitoch ha-klipah. takes the food away from the kli. No, here you take out the food. So the question is, ha'boirer terumos u'ma'asros chayav. Says the Gemara, leima kasava chiskiah eich motziin pesoles. The way it is, you take the food out of the kli. Take the food out, whatever. That's not how they did it. They would take the food out of the kli. So you want another example? You ever eat a grapefruit with a spoon? You take the food out of the kli. You know what I do? You don't want to eat? I take an egg, they cut it in half. That's what I do. I do this in my house. And they have the egg in the hand, they have people. That's what I do. Really? The white. You throw out the white. No. I take the whole egg. Which part? The egg part, and you throw out the shell. Yeah.

That's the Gemara before it is. We say that's talking about. Says the Gemara, it comes out, you see from here that, and we know all the time, is. . . . that they had to cook it seven times. It comes out that the thing itself is also. Okay? That's the Gemara. If you would not, it comes spoiled. Let's see Rashi. As you can tell, it's a very big, long, heavy, fat, wide, difficult Rashi. What happens is, if you would not cook the oichel , it would come spoiled. What would happen? . . . says Rashi, the yesod is, it also says halacha . . . Here, so we're machmir. Now here's a very important shaila. I don't understand the word Rashi. Mitzad echad it's oichel, mitzad sheini it's . Which one is it? Second of all, what does Rashi mean, machmirinon? What do you mean mach? I thought you said chayav chatos. Didn't the Gemara say chayav chatos? Right, which is the part you're going to eat. Right, why is it aser? The teretz is even the oichel is psoles too. The question is, the oichel is psoles too. Now you put it, psoles into chol. Ah, tashlich, you burn yourself to psoles. Yes. Question number one. This is the whole point. It's psoles from psoles. Why? Because this is shalki. This is psoles. The oichel is psoles, right? But the psoles is definitely psoles? Yes. That's kashya number one. Kashya number two: סוף סוף it's oichel, right? So then it's mutar, meaning... אלא מאי, machmirinan l'chumra, רק אי חייב חטאת. I'll tell you why. ... Big sugya. You have the three kashas, you wrote them down? Why not? Tomorrow. Why tomorrow? Sunday. Okay. The lineira. Question number one: איך שאפ. How could it be? How could it be here? ... Is it psoles that is psoles from psoles and it's mutar? אלא מאי, it's oichel, so then it's mutar ... psoles. This oichel that you're taking out is an oichel of psoles, right? So then it's psoles ... psoles. So then it's oichel. That makes up your mind. I don't ... So then it's oichel. So then it's oichel with the psoles. So then it's ... No, what I believe, even the Rambam that says, oichel mi'oichel, you don't need psoles, shneihem tovim is chayav, but if shneihem ra'im, vadai patur. Of course, ra'im ... Yes? ... Yeah. You don't like ... machmirin. Comes out, actually, like this: ... So then it's chayav. So how can it be chayav? ... misheshalka pa'am achas, memarkin u'marin osan ha'mayim. Yes? Once they cooked one time, memarkin u'marin osam ha'mayim. The water is ... they soften it. U'boirer ha'metula'os shelahem.

Kemo she'oisin with pulin. You take out the junky ones from it, like pulin, like beans. V'chein b'chol pa'am u'pa'am. V'zeh boirer oichel u'meniach p'soles. And this, he picks the oichel and he leaves the p'soles. He took out the oichel from—huh? He takes out the oichel part. He takes it, he uses this. Taking out the peel? No. What is he saying? No, he's very simple. He's like this: boirer to mispesoles, she'shol kama achas, memarek. They get memarek. They become to—no, no. Memarek means they start to disintegrate. U'marin otan ha'mayim, and the water, it gets like la'arot, means it gets poured on it. Marin otan ha'mayim. Then he's boirer the metula'ot shelahem, the talat, the rotten one from them, kemo she'oisin le'pulin. V'chein b'chol pa'am u'pa'am, he does this every time. So every time he pours the water—exactly—every time he pours the water, he takes out the metula'ot from them. This person did the opposite. What did he do? V'zeh boirer oichel u'meniach p'soles. He did the exact opposite. Instead of taking out the metula'ot, the junky part, he took out the oichel part. Now, v'i loi shalk, if he wouldn't put it in the water, nisrach, this would spoil. D'asinan, hilkach, mishe'sholkin pa'mayim v'shalosh, chashiv lei p'soles. Hoyl v'shavik lu hachi, d'lo hadar shalik lei, misrachin. Well, maiseh, he's going to do what? He's going to make more. He's going to keep on putting the water in. But kol zman you don't put the water, what's going to happen? It's going to rot. So meila it's called junk right now. Take, by the second and third time and fourth time. In other words, like this: instead of taking the psulos, the junky ones, he keeps on taking the oichel, right? It's still a problem. Why? Because since this oichel is not really oichel either yet, because it's not seven times, and if you would leave it, it would get sour, it's called psulos b'neigea l'chiyus. Why is it not called psulos? יפה. רבי אליעזר אומר, נימוח בין אצבעותיו, נימא, חלקה הוא דשקל, אבל כפסולת, מאן נישר, אבל אוכל עד שחוזר ונוטל. Beautiful. Rabbi Eliezer says that when you pick it up, it gets spoiled. When you pick it up, it gets spoiled because, let's say, it's so soft that when you pick it up, it spoils. Meila, what happens? Meila says Rabbi Eliezer that what's the oichel? The thing that's left. And what did you take? You took the psulos. Rabbi Eliezer is beautiful. Why? Because it comes out, so you took the psulos, not the oichel. I only kasher Rabbi Eliezer on this. When did it become psulos? Only after you took it. L'maaseh, when was nifrad? Was it oichel or psulos? I see right away. I saw you start to think. You like the kasha? Okay. He says like... Huh? Again. I take an apple away from an orange. It turns into psaulos? No. Let's say I take an apple away from there and I leave it. No, you're talking about putting away. He's saying like this: there's two ways how to explain terumah. Either terumah is the pshat like this. Every time I pour the water, the junky leaves fall away. Okay? I have to pour the water on terumah. And every time I pour the water, you know what happens? The junky leaves fall away. The junky leaves fall away. So what do I do? What normal people do is they take away the junk. On Shabbos, we're going to soon see, maybe you shouldn't be taking away the junk. Why not? Because what's the... This person is the opposite. What did he do? He took the food part.

So you would say that's mutar, says Rashi, it's still אסור, right? Because it's still ... Since he didn't do it seven times in order, so this thing, the way it is, if he would leave it, it would be nisrach. So for some reason we look at it now that it's already ... Now, notice that Rashi did not come and say that it's not edible now, but if I would leave it the way it is, it would be nisrach and it would become junk place. That's a kashya you have to ask, right? Now it's, sorry, right now it's ראוי to do what? Yeah, I understand. So why does Rashi need—so why does Rashi need that it will be nisrach? Why can't Rashi just say you can't eat it right now? Yeah? So why does Rashi say that? Rashi should say, yeah, and you could still make it into food; it's not considered ... Then you have a kashya of ... If that's true, then you're back to the kashya. It's not ... anymore, just because it will be nisrach if you leave it alone. That's the question. You understand? The way it is now, is it still ראוי to make it into food? It is. If I would leave it alone, it would be nisrach. Yeah, but on my side I didn't leave it alone. I'm still planning—so why is it called ...? So Rashi should say that. Rashi doesn't say that. Rashi says nisrach. Why does Rashi have to say nisrach? The Teretz is what? No, because if it wouldn't be nisrach, just because it's not edible, since it could be edible. If not cooked properly, right? Right. Yeah. So then you back to the same kasha. L'maaseh, right now it's edible. Who cares that later it'll be nishtafei, leaving it alone. Every food, if I leave it in the street, it's gonna get spoiled. You know what? Every banana, we call it misrach. You know, watch, in two days it'll be misrach. What's Rashi talking? So then Rashi should say that. So Rashi should say that. He does. Rashi, that it is. And that's why Rashi says later it'll be misrach. That's the second kasha. Another kasha from Yehuda Alein: what is these being gores? Real simple. What's his girsa? The girsa is what? That that man... the junk is there. When I take the food, it gets ruined in my hand. It gets ruined in my hand. The food gets ruined in my hand. I have a kasha for you, Vaita. But when I was mafkir it, when I took it out of the pot, it was food. It gets ruined in my hand. What's the pshat in the Ba'er... Either kasha. Either way I'm saying it turned into food. When does it become junk? In my hand. But that was already... I already took it out. ... Not only you brought it... I would say outcome. ... I took it... I don't know why. Why do you say that? Where are we? Where are we? To musif. If somebody takes to a musif, a musif, let's say, would be radishes. What are they called? Kisniot. Okay, kisniot. Mitok psolet shelah. So the man d'psolet says the Gemara, chayav. Chayav, you're chayav. So when you look at Chizkiyah, the words itself that he says is mashma that the psolet stays and that he's being borer the terumosim from the psolet, which is mashma the ochel from the psolet. It says, mitok psolet, right? What?