Shabbos 124a: Muktzeh, Glustra, and What Gives an Object the Status of a Kli

Transcript

The Marsha's point. And this is not why everybody. The Marsha's point. The Rambam comes along and says, Kluster, kluster, right? Which דין is kluster? I'm telling you, look, chavalah from ... to pay ... I'm telling you. ... Don't worry. What does it say in the Mishnah? It says in the Mishnah—no, I'm saying, unbelievable, no? That's kluster. Mishnah says kluster. The Rambam says kluster. Our Gemara says what? Kluster. That's why Rashi comes along and says that it's ... The Rambam calls it a keli hamuchal l'neizak. Hamuchan l'neizak. What was the name? The name is ... The Marsha comes along, explains to me Rashi: the keli is because of the what? The maducha. The keli should—the reason why it's called ... because of the ... The Rambam calls it a keli hamuchal l'neizak. ... It's a kli. And we said this ... I will ... on this. It's a machlokes, you and the ... And Ramban דין ... maducha. It's a kli, which—no more than a kli comes from ... It's kli. What is this kli? It's a kli hamuchal l'neizak. Not because ... It's a ... which piece? Small piece of the ... The Rambam as a whole. The Rambam paskens. He's arguing. I mean, that's what you see from this Rambam. And the Meiri says it clearly. Come and read the Meiri. You have to sit straight. You can't jump around. Here, Meiri says like this. Here. ... Okay? And then on the bottom he already says ... What's the difference? What's the difference? A key is a key that you put into the door, and a P is what you eat. Don't get ... Rabbi, Rabbi, if Rambam is going to say about ... he's going to ... Yeah, but he doesn't ... He says, why change to ...? It says ... in the Mishnah. ... And he brings down ... What's a ...? He says, ... You see how the ... What's make—what is the ...? ... What's the ...? Period. ... He says mouth of the ... Whatever. What gives it its name? Because ... ... which, by the way, if you have ... No, but yet the ... is arguing. I should think just because it's royal lino, just if for the lack itself, it wouldn't have a name, please. It says they have a shem kli, actually. Shem kli because of the lav. That's a shem kli. Now I want to tell you—wait a second. And you want to know something? How is he arguing? They're not arguing. They said different subject. They said, gimelustere, klusteres. I'm telling you, according to him, a klustera is a kli. The Gemara and Rashi and the Maharsha are saying kluster is not a kli. It's not a kli at all. Gimelustera. Only a kli. Same thing is, is a klustera clear now? When it says in the Mishnah, kluster, okay? It's different. This is what we have in our—this is a very big problem that's between them, very big problem. This is a klush. The Mishnah doesn't say that. This Mishnah is here, and the Mishnah says kluster. So they changed the girsa. Rashi changed the girsa. Why he changed the girsa? Why? Says the Maharsha, because klustera means a key without—

That's not a kli. How come Rashi can be ... That's not ... already. Because they're arguing l'gabei tumah. They're not arguing l'gabei Shabbos. This is l'gabei tumah. The shaylah is, what about Shabbos? For Shabbos, it's a different sugya maybe. Comes along Rashi, and Rashi says, you know, you're missing the point. You can't say klal; you can't talk about a klal. Okay, you have it? Are you with me? This is borrowed. This has nothing to do with me. If you didn't learn this, that means you just don't need. That means it's not new to me. Again, coming ... what we said yesterday: could the melachah l'heter come from something which doesn't make it a kli? A mashal is learning a tremendous chiddush that the kli could come from one thing, and the melachah l'heter could come from something else. You can make salata from it. The Rambam in ... doesn't make—how could you do that? If it's melachah l'heter because of the lack, then it has to be a kli because of the lack. It has to be a kli because of something else. If it was a kli because of the maduchah, you know what it would remain, says the Rambam? A keli shemelachto ... According to the Rambam, you can't put the two together. How could it be a kli because of one thing and then become a melachah l'heter because of another thing? That we'll see at the end of the shiur. Let's first get the facts. Yes, it is. It has to do with that. Yes. Can you give me a ... machlokes between the Rambam and the ... they really cholek by this made from metal and this made from ...? Say it anyway. Again, if boil it, it jumps out. What's the heter? The Rambam says you can't look for teiras kli somewhere else. That's what Tosfos's problem is. If you want to make it a keli she'melachto l'heter, you can't run to a different thing and say, Oh, it's a kli because of maducha. That makes sense. Meaning, he argues with the yesod of the Marsha. How could it make sense? How could a kli be because of maducha and a melachto l'heter because of the neil del? That's the chashuv pshat in this machlokes, okay? What's the heter of the machlokes? What's the pashut pshat? What are they arguing? Ari goes that the Ritva— No, what are you doing? The yesod of the machlokes? No, no, no. Before, I'm proving that this is true, because the Ritva taka says, the Ritva taka says that a glustera, which is the case of maducha, is taka kli she'melachto l'isur, not a kli she'melachto l'heter, like the Rambam. Like the question that the Rambam has on Rashi. Right. Here, פירש רשי זל, וראוי ל... בשומן. That this case is talking about—just like a... he brings Rashi, and he says like this: it's ראוי ל... בשומן, and therefore that's a תורת כלי. Yeah? Meaning the Marsha. Remember the Marsha? Yes, yes, yes. That's the reason why it's ראוי ל... בשומן, that gives it a תורת כלי, like the Marsha. והוא הדין, דיכול למימר שראוי לצרב גוזים משום מלאכת היתר. Why? Says the Ritva—why does Rashi say that you're smashing shum with it? Remember, you asked me this? You can smash anything with it. It goes in. Why do you have to say—what's the difference? Shul is asur on Shabbos. My shaykel, if I would smash a gozim. Ah, I explained the mashal. Why shum becomes a grinder. Shum, when you grind it, it becomes like... egozim. It's a grinding. Ktisha. Usually you don't grind it into... it's a grinding. But... you missed, you missed. You see how the Rishonim become a lot. You know when you see a little plant, you see the way it grows? Growing, you're right. No, no, listen to what the Ritva says. Ritva says like this. פירוש רשי זל... Yeah, I'll tell you what's in this. פירוש רשי זל here. Okay, okay, okay, it's not important. פירוש רשי זל here. Rashi says... And I'm telling you, don't get nervous. He has the girsa of Kluf. Don't get nervous. I mean, this is not my fault.

One, could be he's going to change on the bottom here. The guy in the bottom changes it right away. The get will have to be glued, according to Rashi. Rashi's get is glued. All right. פירש, נא גירש רישאי אב, meaning Rashi. Right? This is Rashi now. פירש Rashi זל, ורוי לו דבשול. What's the maila of that? The mashal. Listen: דמצי לאתריס קלי. Where does this come? Where does this—this is a mashal, right? This is not a mashal. Learns Rashi. He explains it. He explains it. Torahs kli. Comes with the mashal and has simchus. In the Ritva, in simchus kasuv, והוא הדין ביכול למימר שרוי לתובע גוזים. Why do you pick shum? Pick a goysim. The goysim is mutar on Shabbos. Why do you have to say? Pick it with the melachas heter. Only with kashya Rashi. Only. Why do you come with the melachas issur? Say the melachas heter. We need this. Ela דאורחא תוי. Right? אורחא. That's what I would say. Meaning, אלא דאורחא תוי, בדיחא שומת. Why? דאפילו מלאכתו לאיסור, משווי ליה מונח. Sureas hadin. The chiddush is that even though it turned into a melachah l'issur, still kosher. I'll ask you one thing: you want to say the chiddush. It's unbelievable stuff. You don't hear that. The Rishonim were gaonim. You don't know what they were doing. He understood the depth of what Rashi told me. Rashi told me, I don't want to tell you, you know why? I want to tell you the biggest chiddush. Even shum, which you're not allowed to use on Shabbos, you're not even used on Shabbos. Still gives us kli on Shabbos. The finish is, to come and tell me a goy, ... use on Shabbos. Because a goy's muktzah, of course, it comes to kli. I want to tell you a bigger chiddush, says the Ritva, that even for maduch, which I can't use on Shabbos, yeah, he says. But still, he didn't say anything. Still reading the Rishonim. No, I didn't say one word from Shmuel. No, we said since it's kli she'melachto l'issur, this is the kli. Yeah, I see, but he said a chiddush. And the meileh, what's the chiddush? That even though it's a melachto, and I can't use it on Shabbos, it still becomes a kli. Continue. Now listen. Shuras hadin, so what should have been the halacha in Rashi? Shemutar l'taltel l'tzorech gufo u'mkomo. Rashi never held that. He's learning in Rashi it was never mutar to be metaltel legamrei. We never had a havamina that it's mutar l'taltel legamrei. You know why? Because it's really a melachto l'issur, not like the ... Rashi comes along here in Berachos, ah, kli, kli, kli, and then he sticks in, but since I'm using it l'noveles, it'll turn into a melachto l'heter. That's where the Ritva says, this is where I stop. I stop right here. And still, the chiddush is, it's still a ... Why are you allowed to carry it? Because who says you could borrow? Because the Rambam's ... Who says you could? It's a three-way machlokes. The Rambam learns that it's a maducha. It's a kli, and that gives it a tumah, and that gives it a melacha l'heter. Next. Huh? The Rambam learns that it's a kli because it's a... because it's used a lot. I agree with Rashi in the beginning. In the beginning. There's so much with maducha. Maducha, it's a chisel, and since it's a chisel, what's the halacha? It's called a kli. But I don't agree with the second part of Rashi, meaning the mashal, the way the mashal is the second part of Rashi. It's not a kli shemelachto l'heter; it's a kli shemelachto... No. That's what we do for it. That's all. Not... We got, we got, we got, we got, like the mashal is in Rashi. And then the mashal comes along and says, no, we can make tirufim over here. The kli is for one thing; that's for the maducha, and the melacha l'heter comes because of what? Because of the kli, because of the... Yeah. Any machlokes?

Yes, I told you over a Chasam Sofer. Yes, Chasam Sofer. Now, before I want to get to Torah, meaning to go further, Shulchan Aruch, this, that, I want to read with you the Gemara. To me, it's more important you learn the Gemara. Let's see the next line of the Gemara. Glustra, right? What happened by Glustra? Glustra, we just said, that Levi says, ... and he says, Rabba says, ... Two things. Taima mai? Mishum ifrushei, v'hai purta lei me'asra. Maducha. Yeah. Maducha. The Gemara says, what was the case of maducha? The Gemara says, the case that we learned before. Maducha is what? It's a kli she'melachto l'issur. It says clearly, ein metaltelin osa, right? It says clearly, ein metaltelin osa. V'hacha, ein metaltelin osa, there's no issue. U'mestam, k'kli she'melachto l'issur, right? That's from the Levi. Maducha, ha d'achi. There's a very important Rashi over here. You know what Rashi is bothered by? A simple question. If we answer that when it says ein metaltelin, it means according to Abaye one thing, according to Rabba another thing. Oh, remember the Gemara says Abaye learns in two masnisin because tzricha b'mekoman. And the way that kli she'melachto l'issur is also tzricha b'mekoman, that was Abaye, right? And Rabba says, u'be'otzo l'mechamel atzmo. So we answer this, says Rashi. So why are you going back again? Rashi says it's dechik, it's dochak. Now, pashut pshat, what does Rashi mean, dochak? Because what before? Ein metaltelin ... klal uklal loi. Remember the diyuk that we had? Tosafos, ein metaltelin means klal uklal loi. That's why it's called a what? A teretz dechikah. Because the Gemara says sometimes yes, sometimes not. It's dechik, right? This we learned is before ... Right, the question: what's wrong, but what's wrong with answering that the Mishnah that says matuchrei yesimcha, matuchah zos, right, Mishnah matuchah zos, ein metaltelin? Says Reb Eliezer, this is kodem what? Kodem. Before we learned the heter of kelim, right? What's wrong with the terutz? Merely after, and ein metaltelin means mechamah l'tzel, or ein metaltelin means l'tzorech gufo. It's not a kasha. ... No, they learned after. What are you talking about? ... The question is, what's so dochak about it? So pashut you learned dechikah in the lashon, like Tosafos says. Remember the mashal, Tosafos, ein metaltelin has to mean לגמרי לא, right? We learned this, ein metaltelin has to mean completely not. You can't play games, sometimes yes, sometimes not. That's why it's dochak, to say sometimes yes, sometimes not. Exactly, this is dechik. That's what Rashi ... to say sometimes yes, sometimes when the Mishnah says ein metaltelin. I hold, and I'll soon show you, that the biggest side of it, Rabbeinu Reb Eliezer are arguing, and because of what they argue in, that's why it's a pika, not pika. I'll soon show you in a minute, okay? Let me talk to you for a minute, all right? בוא נסביר. למה? חידוש עצום. We learned in הלכות חידוש that a kli could come from where? From one thing, according to the Rashba, and its heter comes from somewhere else. I want to show you, I want to show you, that this behemoth is shailos to Shulchan Aruch. These are discussions in Shulchan Aruch. Where is the discussion? If you take a look in Hilchos Shabbos, okay? Yeah, you with me? You with me on this, the mashal, right? The יסוד of the mashal, right? So first of all, the Chatam Sofer you did yesterday, or we have to speak it out again. You don't understand, okay? So we'll speak it out again. The Chatam Sofer comes along with a big... Macha. This is in Shulchan Aruch, by the way. Something is—it's not... This is how it begins. Listen, you can't bother me. Macha, with a kevuah she'ein לה קובע. Where's the hole, we know for sure is what? ... Eino נקובה. The Gemara says, what's it talking about by eino נקובה? Gemara says it's talking about גולם.

that they prepared it, such as a garmi, it's an unfinished product. Because the Gemara, but sometimes a person's minhag to use it the way it is. Even without having a neck, for what? To take out a koi. This is the Gemara, okay? So the nekev, yes, someone has to take care. Okay, so we have the mashal. We have the mashal. Chapam asks, what's the difference between the two? L'choira, says the Maharshal, one is a kli shemelachto l'issur, the other one is a kli shemelachto l'heter. The case of the kruva, machat nekuvah is a kli shemelachto l'issur. The case of she'eino nekuvah, the Gemara explains, is garmi, right? It's a garmi, right? Yeah, but it's not—the main tafkid is not l'heter. Meis l'socho. ... still meis l'socho. So the Gemara says, the Gemara says that garmi is told that it's made in a way that it wasn't finished, and he decided—people sometimes decide to leave it this way. Comes along the Chapam's unbelievable question, unbelievable she'eilah. So this is a kli shemelachto l'heter and this is a kli shemelachto l'issur, right? So how could the Mishnah, the braisa—it's a braisa, it's not a Mishnah—but the braisa put it together as one halacha? Lekuvah, she'ein nekuvah, eina taltulin osah. I mean, it's different halacha here. Macha bein nekuvah, mutar—I'm sorry, mutar l'taltelah b'Shabbos. What I mean, this is mutar l'taltelah only tzorech gufo u'mkomo, and this is mutar l'taltelah legamrei. So how could they be put in the same halacha? It's not true. How could they be the same mutar l'taltelah? Macha nekuvah, and macha she'eina nekuvah, mutar l'taltelah. It's not true. Here, macha nekuvah is a kli she'melachto l'isur. It's only mutar l'tzorech gufo u'mkomo. She'eina nekuvah is a regular kli heter. It's nothing. It's not a—it's not. So what's the mutar l'taltelah? One is mutar l'taltelah legamrei, one's mutar l'taltelah only tzorech gufo u'mkomo. How can the braisa put it as one halacha, mutar l'taltelah? Mama nafshach, it's either mutar l'taltelah legamrei, it's a mutar l'taltelah tzorech gufo u'mkomo. Says the Chasam Sofer, big chiddush, only with chiddush. We never thought by goralni—yeah, we never thought by goralni that we're going to give it a shem meleches heter. We never. Obviously, from this Gemara, a pin is called a meleches—it's called a melachto l'isur. Even though it doesn't have a hole, it's not a kli. So we borrow the shem kli from the fact that it's mimlach, right? Fact that a person mimlach, fact that a person wants to—so we give it a shem kli. But which—what will it take? It will take on the issur of what it is, meaning it's shem. What's shem? It's a needle. A needle is a needle. I mean, listen to me. Exact opposite of the mashal. The mashal says, what do we do? We borrow the kli from something which is not made for, right? But we borrow the shem kli from what? From the fact that it can be roi l'meducha, right? No, by—right? We borrow the shem kli because it can be used for a meducha. What about what type of kli it is? Melachto l'heter because of the door, melachto l'door. So he's the shibud of melachto l'heter. Why? Because you use it for what? For kais. And the shem kli from where? According to this—according to this mashal, the way it should have worked out was that we borrow the shem kli because either—no, the opposite. Because it has a shem machat. It is a machat. The shem kli, we borrow because it's a machat, but we would call it a melachto l'heter because it's used for kais. But it doesn't have a hole. No. By grusta, you have both sides of the kli. You have also the meducha and also you have the—

Without hole, you only have one side. So therefore, an apple peeler, the Chasam Sofer says that it still takes on its old kli shemelachto l'issur. Okay. According to the mashal, you take on whatever you're using it for. That's the question. The way the mashal learned, since I'm using it for heter, it turns into heter. Therefore here too, it should turn into heter. Afilu the Chasam Sofer, you see? No. Again, in the case of the nekev, since you're using it for kli, it should turn into meleches heter. That's the question. So from the mashal we see that whatever it's kavua for, whatever we set it aside for, it turns into that type of kli. How can the Chasam Sofer says no? Here it's not going to turn into a heter because l'maaseh it's just a pin. Yeah, but you're using it for heter. What's the difference? In the case of the pin, I'm using it for heter. So according to the mashal, automatically it turns into kli shemelachto l'heter. He says not. He says it remains a kli shemelachto l'issur. I know, I know, but nobody understood yet. Again, even if you're using it for heter, why not? Because that's the Chasam Sofer says, but not according to the mashal. According to the mashal, it should turn into kli shemelachto l'heter. That's my shaylah. It's a remainikli shvach. We just... Right. This... It's not broken. It never turned into a macha. It's a macha without a hole. It doesn't mean... No, but it never had a... Just to give it a shem kli. Why don't we say... Mimlach. Before it was... The same reason why... Since a person's mimlach, what does mimlach mean? He decides to leave the heter, al menas that he leaves the heter, then the pshat is it's... But how do you... The Chacham Sofer will be mutar. If he's kli issur... Chacham Sofer doesn't say it's mutar. Chacham Sofer says it's asur. Asur, but how... You may use it for... Could you use it for meleches heter, sir? No. You can't use it for meleches issur. You can only use it for meleches heter. Right. So according to the Maharsha, it should become a kli she'melachto l'issur. Everything... That's the kasha. He has to show you, and that's why I'm working very hard with the Maharsha, because in order to understand the pshat of Mr. Bura, you have to know what I just put up on the board right now. You should write down and know. You'll see, it's out of left field. The Mishnah Berurah paskens the chiddush himself. Chiddush, he says, I believe that halacha is paskens kach, and on the bottom of Shaar Tziyun it says, ... al Gemara. Say it's really Gemara. You'll chalish, you'll see it. One of the only... It's one of the klalim of Hilchos Muktzah. If you don't know this, you don't know. I mean, it's one of the klalim. Mamish one of the klalim of ... And I looked, and I'm looking, ... tell me, talk to me. Kei bucha b'Gemara. Our sugya, ... from our sugya. Wait a few minutes, we'll get there. Two reasons. Over there, the shem is linol bo dales. It's made linol bo dales. Rather, you could use it also lavud for matuch. The machatz is a machatz. Rather, you could use it if it doesn't have a thing for a kite. A, and B, another thing also. Over there, you never thought—now listen carefully—that you could use it for a kite. Mimlich, sometimes the Gemara says. Look at the lashon of the Gemara. The Gemara doesn't say it's always that way. Yeah. Zimnin. The mimlich. The Gemara never said that he was mimlich. The Gemara says sometimes a person could do it, would do it. Doesn't mean he did do it. Exactly. No, I'm trying to tell you, when a person leaves a garmei, pshat is like this: zimnin he will make it into a thing, and zimnin not.

Most of the time he will put a hole, and that doesn't mean that he did it. The Mishnah is not saying, I decided that I want to adopt to use it for a kite. Garmi, the way it is, is mutar linkot by. So all we can do is give me a shem kli. That's all we can really do. Luya taka, for a person with taka being nimlach and saying, you know what, this I b'davka want to use for a kite, and a... This is not. If you read the Gemara, if you read the Gemara, the Gemara never said that it's תלמוד he was meyached it for kite, and that's what the Chasam Sofer means. The Chasam Sofer is saying the zimnin, since it could be that a person would leave it this way, is enough to give it a shem kli. That's all the Gemara says. It is, it is, v'noyahu. You do do it. Zimnin. All you take from this is the Chasam Sofer, that it's a kli. He says... If you really learn it, you got it? The Chasam Sofer never says, Chasam Sofer is taking a word in the Gemara. The emes, you're not using—it's not set aside for what, for kite. Zimnin, the mimlach, zimnin is just enough to give it a shem kli. That's all. What is it going to be for? Machat. That's what the Chasam Sofer means. But ein hachanami, it's usage. Now I understand pshat in the Maharsha. You know what the Maharsha is saying? If on... If I'm kovea meleches heter for this thing, then I— if when I am, so when I'm kovea, meleches heter, I'm the kovea what it is. The kli is not kovea? No, the chatam— yeah, it's the same. It is the same. It's not a stira. But I'm explaining to you, once you understand the good, the Chasam Sofer, now I understand what's better than the Maharshal. What the Maharshal is saying is when I am kovea, when I do set aside, this should be for heter, akavana. That's what makes it, kavana. Mimeila, from this— okay, take them away, because this is very— Rabboisai, this is an open machlokes in Shulchan Aruch. The Magen Avraham says brings two deos. What does he say? Rabboisai, it's two deos in Magen Avraham. He brings both deos. Now show it to you. In siman yud gimmel, you hear? In siman yud gimmel, se'if aleph, he brings two deos. Here, here. Kaka chalon, tigon luach, o she'ar kol davar she'soismin boi hachalon, limsof, eino kosher. Even if it's not tight, you're allowed to use it, the pak, okay. V'lo amrinan davka k'moisef al habinyan. Don't trouble, mosif al habinyan. What do you mean, I'm adding? I'm adding to the window. No, it's no problem. Hu— now listen good. Hu sheyachsor olav me'erev Shabbos, v'sosmoi boi. Yachid mechavnin to do what? To use this pak on Erev Shabbos. The Magen Avraham— the pak, you're supposed to seal the window. You have to meyached. Now listen carefully. What about the thing that you locked the door with? Thousand million? Okay, yeah. Ein tzarich shikrenu b'deles. He doesn't have to be tied to the door in order for... V'kol makom, dami l'binyan yoser mi'pkak hachalon. Yeah? It's even better than pkak hachalon. Now, v'loy sagi b'machshava sheyachshov olav me'atzmo, ela tzarich sheyiskaven ulkach. He has to be meyached it for what? That I'm putting it for what? For the door. Rashi: hainu sheyiskavenu l'shem kli she'ra'ui l'shum tashmish sheyirt. You have to misaken it for what? For any tashmish that it should be fit for. Lahafoch bo zeitim, o litzoa bo agois. Rabbeinu Tam. What about Rabbeinu Tam? This is Rashi. What about Rabbeinu Tam? Rabbeinu Tam says, ein tzarich sheyir'eh l'davar acher. Ela keivan shetiknoi v'asah maaseh, l'chinah lkach sagi. Again. What? No, no, he quotes. Rabbeinu Yosef quotes two shitos. He's not machria. He's not machria. Again, what happens with this...

This piece of wood, you hear? He says like this: V'loy sagi, listen carefully. U'mikol makom, don't be with binyan, yoser mi'kakach haloin. It's more worse than kakach haloin, you hear? What I said קודם wasn't worse. It is worse. What's it worse? That you have to be mechaven, you hear? Again, by kakach haloin, I'm mechaven for what? V'hu she'afilu Erev Shabbos l'soismo. I just want to use it l'soismo. Mashenkin, v'ein tzarich, I have to be mechaven what? Listen. Sheyiraseh, ... sheyiskaven l'kach, that I'm going to use it for this. Says the Beis Yosef, this is a machlokes Rashi and Rabbeinu Tam. Rashi learns sheyiskaven l'shem kli. I have to be mechaven that I want it to be a kli. She'roi l'shum tashmish sheyiroi, for everything: l'hafoch boi zeisim, l'ptzoa egozim. I got to be mechaven, you hear? This is a kli in general: egozim, everything. Rabbeinu Tam says, no, no, no. I'm mechaven just for this, just for this I'm mechaven. But ... for everything? ... I see ... nothing. Comes along the Magen Avraham. The Magen Avraham says, you know what the machlokes Rashi and Rabbeinu Tam is? Rashi learns, you hear, as long as a person is mechaven that it should be a kli, it doesn't matter what the usage is. Now, what the use... Rabbeinu Tam learned—okay, the opposite. Rashi learned, Rashi learned that in order for it to become a kli she'heter, you have to specifically mechaven this, this, this heter usage. That then points to Rashi. Okay, according to Rabbeinu Tam, as long as you're mechaven for one thing, then it becomes ois milachto. ... But a kli that's used l'hasik boi zeisim, af al pi she'noylin boi, ... kein mashma the Rambam u'lekula. Okay. It's still kol melachto l'issur. Even though ... you could use for... ... it's made for l'hasik boi zeisim, you're noyelin boi, still what does it have? It has a din of melachto l'issur. I am yachid it's a heter. So, the Rambam shitas. What did I just tell you the Rambam... Says like this. Here it is. ... What, what, what, what? Okay, again, ... Don't need it, outside. Okay, it says like this. There's a shayla if you have a kli, all right? You have a kli. This kli is noylad bayom. Nolad bayom with this. What's the halacha? The halacha is, it's a lot worse than the case of pakak. Pakak, as long as you're mechaven to put it there, it's fine. This, you have to make not mukzeh. This piece of wood, says the Shulchan Aruch, you gotta be mechaven that it's not mukzeh. ... This is not like wood. This piece of wood, in order for it to be used on Shabbos, you gotta make sure you make it that it's not mukzeh. It's mukzeh by itself. Yeah. Okay. Why? Because it's ... No, it's nothing. It's not a kli. It's nothing. Comes along the Shulchan Aruch and says that there's a machlokes Rashi and Rabbeinu Tam. What is he supposed...

What is he supposed to have in mind? Says the Shulchan Aruch like this: It depends what you want to use. Yeah? Every kli, you gotta think to yourself like this: If I want it for zaytim, then the pshat is I have to think zaytim. If I want it for... huh? This is Rashi. If I want it linel boy deles, I have to think linel boy deles. If I want it for everything, I have to think everything. That's the way. That Beis Hillel comes along and says, no. As long as I'm mechaven to the door, it's not muktzah. Explains the Rama: as long as I'm mechaven for the door, then it becomes a kli שמלאכתו להיתר לגמרי. And therefore, ממילא, for everything else it's mutar. Therefore it becomes mutar לגמרי, לגמרי, לגמרי. Says the Magen Avraham, says so. That's how the Rama explains Rabbeinu Tam. Says the Magen Avraham, what's the pshat in this Rama, in the Rabbeinu Tam that the Mechaber brings? It's very simple. Once you're mechaven lshem deles, then even though it's made lshem zaytim, it becomes mutar. Because lmaaseh you're mechaven lshem... What mevash. Rashi is saying that in order for me to be matir it for the deles, I have to mechaven for everything. Rashi says—no, no, Rashi, don't do that Rashi. In order to be matir for deles, this piece of wood, you have to make it completely not מוקצה. You got to be mechaven for whatever it is. Rabbeinu Tam says, no, I have to be mechaven for the deles. Comes Ramo, and he says, but once I'm mechaven for the deles, then it becomes completely a keli she'melachto l'issur. Yes, says the Magen Avraham, but that's only because this piece of wood was kavua for deles. If it was kavua l'hasik bo eizeisim, which is a melacha, even though I was lost, I was mechaven for deles, it would remain asur points in the Ramo. Simple? Yeven? Karka chalot. Okay? Karka chalot. ... boa chalom. ... afilu eino kashur. Okay? Mishnah Berurah explains, kivan shedarko b'kach. This normal, liftoach v'lisgor tamid, it's made to cover and seal up a window. Okay? Now, says the Mishnah Berurah for Shulchan Aruch, hu sheyachshev alav me'erev Shabbos, l'sais miboi. Mr. Bura, v'zeh mehani, afilu im nishtamesh bo adayin l'olam. Even if he never used it. He never used it. Kol shekein nishtamesh bo niftach. Afilu al chamachas, v'yored aleihen peiros, clean. First time. No, no, no. This is not. He just bought it clean from the store. Packed from the store. V'haya mechaven shelo yimuk. Okay? Hayu dafki b'da'ashu d'lo... Lo tzarich afilu b'da'ashu d'lo... Batel. ... Now, continue. V'koneh shekino liyos lo boi. What about the koneh that's made to lock the door? Ein tzarich shekshurah b'deles. You don't have to tie it. Continue. He brings it down. It's domeh k'sat l'nager. Domeh k'sat. Shmuras. Like a nager. Go ahead, Nu. Continue, Nu.

In the dafke she'ro'ui l'shum tashmish acher. You need that it be ra'ui l'shum tashmish acher. U'leRabbeinu Tam, ... ela l'ma'alah boi, v'zeh nami yesh teiras kli alav. Okay? All you have to have is for what? According to Rashi, it needs to be dafke she'ro'ui l'shum tashmish acher. Anything. It has to be ra'ui for everything. Same, for everything. She'ro'ui l'shum tashmish acher. Why? That's the way it is. It has to be not ... Huh? No, it needs to be mechaven that it should be ra'ui for... How is it different? Because karka is a kli. Yeah, but he's trying to explain that karka is better. No. What's in is worse. That's why. No, but it's the same thing. You have to have a machshava for what's in, just like you said in halachos. Right, he's telling you here that you have to get that much more machshava. For everything. That's comes to. In order for it to become a kli, you have to have machshava for everything. According to Rabbeinu Tam, ein tzarich she'kena ela l'ma'alah boi, v'zeh nami yesh teiras kli alav. He yotzei b'teiras beis. Right. Leis ha'tzarich, he says you can pasken like Rabbeinu Tam. Now, u'mikri... let's see further. No, the ... just... What am I saying? Who had? Al yedei kein, aval kol she'moiskim boi zeisim, af al pi she'noyelin boi, mikri meleches... kivan she'ikaro asu l'kach, achar ribui tashmisha. Okay? Mutar l'taploi. What? In order to become mutar, kli heter, you need that it should be ra'ui la for everything, even l... Okay? Hashem, okay? This is good enough even just lina. Comes along the Rama and he says, when we say mutar, we say it's mutar legamrei once you mechaven for heter, okay? Hashem, okay? If it's a thing that's made for zeisim, right, even if you mechaven lina, it won't be mutar, because this is melachah. What's the pshat? Rabbeinu Tam learns, Rabbeinu Tam learns that what? Rashi learns that it has to be made lmechaven for everything. Which Rashi are you talking about? Which Rashi is wrong? Where does Rashi come from? Where's the Rashi from? Here. Sham the pirush Rashi, sham ukrab Yehonason, sham braisa, lamed hei, Gemara daf lamed hei, Gemara kuf chavav, daf lamed hei. Okay, you with me? No, you're not with me? Not so much. Tomorrow, im yirtzeh Hashem, you go to the store, right? You're going to the store, and you buy yourself a piece of wood to put on the door, to lock up your door. Says the Shulchan Aruch, listen to me. You got to do something. You got to mechaven from Erev Shabbos. This piece of wood shouldn't be muktzah, because otherwise, like we said, it's batel to the binyan, and it's like a picture, okay? A picture is muktzah on Shabbos. This is also muktzah on Shabbos. You have to mechaven, mechaven, oh, you have to mechaven that you want it for lino bay dayo. Comes along the mechaber, and he brings the Rambam, so he says two shitos: Rashi and Rabbeinu Tam. Rashi learns that you have to lechatchila be mechaven all the uses. You have to be mechaven for all the uses. You have to say that this is מתאים for anything, all the tashmishim except for the nilos deles. Rashi learns you need a machshavah besides the lino bay dayo. Right? But who said that you're supposed to be mechaven on everything? Rashi. Rashi says. Rashi on the Shulchan Aruch, but Rashi... I'm telling you, it's גרעסער the same as our Rashi, because Rashi explains it's not enough that it should be lino bay dayo; you also need maducha, to make it a dual כלי. Rabbeinu Tam is the Rambam. It's only lino bay dayo. But if you mechaven...

If you're making kli. ... That means ... if you're making kli. You're saying that you're making kli? Yes, that's ... The question is, what are you activating the ...? Rashi tells me that what? Everything, more, more things. It can't just be .... Rabbeinu Tam says, not to say ... This is our machlokes. ... Right? Good. So what do we have? We have either machlokes, because it has to be ... or even everything, right? Our machlokes. Then comes along the Magen Avraham, and the Magen Avraham says like this: in Rabbeinu Tam, it's going to be called what? A melachto l'heter, says the Magen Avraham, that's only ... That's only a lock. But this thing, which is for zeitim, it will never turn into what? According to Rashi, this turns into a kli shemelachto l'heter, because since you're meyached it for heter, even though it's a kli shemelachto l'issur, it becomes mutar. Right. No, it's ... That's the Rambam's shitah. The Rambam's what she says. The Rambam learns ... heter, you can have even maducha, and it turns into a kli shemelachto l'heter because you're using it for ... Who cares, right? So therefore, ... mutar. That's the machlokes. I just told you over this big long piece of machlokes. Now, in the Rambam, the Rambam says, what is this kli for? This kli is made for deles. No, and if you're mechaven l'shem deles, then it becomes a kli shemelachto l'issur. Were you to say this was not made for deles, then the pshat is, then the pshat is, you remain mutar even if I was mechaven l'shem deles, right? Because it's a kli shemelachto l'issur, so you can't think deles, which is not like the Rashi and the Maharsha. That's the Rambam, because the Rambam holds you can't split the two. The Rambam holds you can't have that the kli becomes a kli because of issur, and I'm mechaven for heter and it becomes mutar. He told in the beginning of Shulchan Aruch that ... is more machmir. No, bameh no. That's why when you were telling, I was being nervous. The machloikes, the Maharsha and the Ritva, and the Rambam is this machloikes here between Rashi, which is really our Rashi. I mean, that's what Rashi says. I'm just saying, this ... if I'm meyached it for heter, does it turn into pshat is now it's a kli shemelachto l'heter, and then it will be mutar legamrei, legamrei, legamrei. Ritva, Ritva. Who? Yes, I showed you the sugya of tzaka. What does the sugya of tzaka? The Maharsha tells me clearly, you hear? The Maharsha tells me clearly that if something becomes ripe on Shabbos, you hear? Something becomes ripe on Shabbos. If something became ripe on Shabbos, right? If the bananas green became... Okay? Ikla, it became complete on Shabbos, right? Right? Tav kuf aleph. Let's say, no, it's nolad, it's a type of nolad. Here. What do you mean? Even though you already took from the tree, it was green and became... It became ra'ui on Shabbos here. ... True, exactly. Because... Siman tav kuf zayin. Tav kuf aleph, sif zayin. It became ikla, it became complete, where? On Erev Yom Tov. Then matirin b'kli pei on Yom Tov. Then you're allowed to be matir them with their peel. Why shouldn't? Because... here. Right. Here it is. ... It's very pashut. Yesterday they were mechubar to the food, and the food wasn't ra'ui to be eaten. But now that the food is ra'ui to be eaten, what happens? The food becomes food, and the pit becomes ochel beheima. For the beheima. It became a nolad.

Okay. Mike, because yesterday it wasn't food enough. Hagah, gam ein l'hasikam — it's supposed to be im. What's the lashon again we had yesterday? Maybe he brings it down. I want to see it inside here. ... I know, it's not in. Look it up inside. Okay, anyway, what does it say here? Hagah ish mashkeihem atzman, el im kein heim adayin b'klipah. Meaning, now that you're allowed to put it on the fire, right? Says the Shulchan Aruch like this: If a pot, I can cook the food with the klipah separate. On the fire, I can only cook the klipah when it's on the food. Let's say a chestnut, right? Chestnut, since it's attached to the food, I can put it in the fire. If it's not attached to the food, it's separated from the food, I'm allowed to put it in a pot, but I'm not allowed to put it on the fire. Why? So he says, the Mishnah Berurah, he brings down from the Beis Yosef. What's the reason? He says the reason here. He says the Beis Yosef, oh, here: Hagozim u'mashkeihem atzman, ein matikin mehem b'yontif, lefi she'einam min hamuchan. V'hatosefes zu פליגא אהא דתניא: מטיקין בגוזין ומטיקין בצמרים, דאפשר דיש ליישב, דהתם כשהן בקליפיהם, כשאוכל מוחן להסיר, אבל אגב הקליפה, v'hatosefes, b'she'ein klipeihem aleihem, einan muchan l'hesef. There's the ... that's what he needs, the Rambam, that when it's attached, then you put it in the fire. It's normal to put it in the fire. When it's not attached, it's not normal to put this into the fire. Comes along the Sharetzi, and he says it's a ... kashya. Magen Avraham, the Biur deRabbeinu Yeshaya. U'mikom makom zeh davar chadash, sheyimtza davar shemutar b'toleso asur b'hana'ah. Says Mishnah Berurah, I don't see this Beis Yosef. I don't see this. Are you allowed to carry the klipos? No one ever said the klipos are muktzah. Why not? It doesn't say it's muktzah anywhere. Are you allowed to take it and put it into a pot? Are you allowed to take this klipos and put them into a pot and cook it? Yes. On Shabbos? On Yom Tov. But on Yom Tov. Are you allowed to cook the food with the klipah? Why are you allowed to? Why not? It got ready erev Yom Tov. We're talking about a thing that erev Yom Tov everything is ready, with a peel. With a peel. Are you allowed to? I'm telling you, you're allowed to anyway. It doesn't make a difference. Now, more than that, let's say I want to peel the potatoes and keep the peels inside. I want to keep the peels, give it color, give it taste, I don't want to. In a pot, you're allowed. In an eish, you're not allowed because it's not muktzah. I don't say—what do you mean? I'm the fire. In the fire itself, you put it. Direct fire. I'm telling you, if I crack the nuts and I keep the peels, you're not allowed to. In what are you allowed? Says the Mishnah Berurah that some cholim he brings down, yesh cholim, because he says like this: U'mihu biYerushalmi isa d'motza l'hasik b'oichlin b'faiv, kei pasik haRashba. Yeah? Not like this Rama, which quotes the Beis Yosef. Okay. Says the Shar HaTziyun, I don't understand. What do you mean? I wasn't mechaven, but it's not muktzah. What's the difference? Let's say a guy is not mechaven l'hasaka, but it's not muktzah. What do you see from over here? Because it depends. Beautiful. It depends on what I'm mechaven for, right? Muktzah is not בעצם the thing itself; it all depends on what I'm mechaven for. Each thing individual. If it's the gavra, if it's the cheftza, what's the difference? Once the cheftza is not muktzah, who cares? That's what the Mishnah Berurah is asking. I don't understand. If it's not muktzah, how can the issur of hatzakah, how can it turn into muktzah when I want to put it in a fire? Since the gavra never meant l'hatzakah, so therefore it becomes muktzah. ... Exactly, exactly, exactly. This is the machlokes ... You got me over here?

The word ... says, I don't understand. Okay, so let me tell you over one more ... You understood this? I don't understand. Once it's not מוח, the ... these fields and put them into a ... The ... we don't care about the ... The ... can be sometimes ... sometimes not. It's totally the gavra. Move to me. See, so the mashal is I made this little bit. It's unbelievable ... Here, ... is mechadesh ... that it creates a melachah, even when it's mutar l'tzorech gufo. You want to hear? ... You and ... The chiddush ... you and ... The chiddush ... that mutar l'tzorech gufo, where I could use a kli heter, there's no heter to use a kli. A kli ... that's assur, says ... I see. That's only where I can't use a kli heter. Where I could use a kli heter, I have no heter to use a kli. Now, where did I know this from? From Reb Eliezer. Now, ... even a kli ... l'tzorech ... from a ... What's Rabbi answering here? But ... I still want to ... I'm saying, but even ... Once you see from here that something's a kli shemelachto l'issur, I could do it with the heter. I don't need it. I could do something here for something to become mutar. Says the pshat, ... from ... Instead of a kli heter, instead of using a kli heter, instead of a kli heter, even when there is a kli, ... means I could do without. Meaning I could do it in a backwards way. But who says? Here, again, what's ...? ... is, since I don't need the kli, so then the pshat is called shelo l'tzorech. So who says where there is a tzorech, but the pshat I could do it with the heter, then it's asur? How does he learn ...? What is the ...? Let's ... I don't have a tzorech. But where I can do have a tzorech in the kli, just the only thing is I could use a different type of kli. Who says that there's a halacha, it's asur? How do we learn it? We learned, I explained to you, when the pshat I could use again, so then pshat is shelo l'tzorech. Ipush. How do we learn? The Ramban. It's called shelo l'tzorech. But where there is a tzorech, but I could just use a kli heter. Where do you see from this Gemara that it's asur to use a kli shemelachto l'issur? Because you have, you have kli heter. You see the point. Shelo l'tzorech means I don't need to use the kli. Then the whole using the kli was shelo l'tzorech. Where there's a tzorech in the kli, now the pshat was I could have used a different kli. Where do you have a raya that that's aser? I will tell you. You know where the Gemara says, ... where the Shmuel ... like the Rabbanan, the Gemara of ... Not a ... you don't need it. What's the point? ... That's not the same case. That's not the same case. See, this is what you're at. This is what the Mishnah Berurah's at, and it's not like this. There's no right to add. Where the ... ... has a ... There's no reason to use. Where there is a ... who says I have to use a kli, this is not to use it, not to use it. Where there's no ... in a kli, you come and say, so what's the point of using a kli? Where there is a ... ... it has to ... it has to be ... If you have a raya from the Gemara, what's the raya from the Gemara? If the ... ... you know the pshat is, it's פשוט ... But just because I could use some other kli, you know what a guy would come and say? Don't use this cup because I can use a spoon to drink from. Does that make sense to you? Don't use a spoon because I can ... So I'm telling you, but it's mutar. But ... ... is mutar. The pshat is ...

And now witnesses testify, I can use a different kli. What does that mean? Here, I'm going to come and say to use a spoon is mutar, to use a cup is mutar, since I can drink from a spoon, so the cup becomes sholei... What are you talking about? ... If you want to be... it all ties in with one... You know what a blazer holds? The blazer holds—I mean, look at... I'm sorry, you look at the person. The blazer holds, you always look at the person. We say you. You, a socher, explains to me what the kli, what the heter. Mimeila, Rav Ashi learns in Reb Eliezer, if you want to do it ... my shak explains what happens, because the kli is ... Rav argues completely. Rabba says, you know something? Even though we don't necessarily pasken like the ... Reb Nechemya, I pasken like Reb Nechemya. Why? Because what's Reb Nechemya hold? ... How do you explain ... that I have a ...? The teretz is ... right? Rabba paskens like Reb Nechemya. Mimeila, once you look at the kli, so therefore you can't come and say it's a melachah l'heter, because it was a matucha. Therefore he argues that ... That's why he argues also by matucha. Why is Reb Eliezer a toleh? Why can you say ... teretz and Rabba's teretz? And the answer is, you can't come and say ... if the kli is mutar, then the kli is mutar. If it's not mutar, because that's a different kli, not the gavra. That's what Rav is trying— that's what he wants to say. The blazer came along and said what? By the case of maducha, I'm going to give you a terutzim of what, right? Why is the blazer worried about bayis Rov? And the answer is, because bayis Rov are dinim in who? Abaye and Rava. Abaye and Rava are dinim in who? Right. Once you learn the kli, he could answer it back. The blazer, why does he answer like Abaye? Why does he answer like— because to the point, he can't answer like Abaye and Rava anyway. So what does he have to answer like who? Like in the cheirem, which holds only with tashmisha, right? Right? This, it says, ein metaltelin by Rava, right? Why can't you talk Abaye and Rava? The answer is, I can't talk Abaye. Why? Because I hold it's never דין in the gavra; it's always דין in the kli. Once I hold it's דין in the kli, I have to hold it. I'm not talking. The kli tells me what everything is, right? Maybe that's the pshat in this sugya. Huh? Mishnah Berurah is saying like this: once you look at the kli, right, mutar or not mutar, right, so we don't care that the person had a tzorech in that. What was my kashya? My kashya was, right, what was my kashya? Where do you see from this sugya— maybe the pshat is when you don't need the kli, you don't need the kli, right? Mashenkin when you do need the kli, but you use a different kli, right? You're following the kli. That's right. He's playing good. He's playing good. It's very pashut. You understood Rabah, why Rabah didn't want to buy in Rabah? If you want to buy, you buy in ... right? You have to come to the ... That's why he argues with Reb Eliezer, where Reb Eliezer says in Rashi of our sugya that it could turn into ... who cares? ... The Mishnah Berurah's case is a ... case. When we say ... right, what is the ...? He's saying that once the kli is not needed, right? Once the kli is not needed, pshat, you could do for something else, so then the tafis of the kli never became asur. So every keli shemelachto l'issur, l'tzorech gufo u'mkomo. What's the teretz why it's mutar l'tzorech u'mkomo? Because now it turned into kli shemelachto l... No, no, no, no, because that's a special heter. There's a special heter called, I need it. So merely, come and say, I don't have a heter because I can do it for something else. In Reb Eliezer, in Reb Eliezer you can never learn like this. In Reb Eliezer, pshat, once the kli becomes...

Every keli shemelachto l'issur, right? Could it ever turn into kli shemelachto l'heter? Is that עולה on your mind? Not according to Reb Eliezer. Not according to the Rabbanan, right? The kli remains what it is. So then why we matir every time we serve from the kli, right? The teretz is it's a heter. It's a special heter. The special heter. Please come and say, says the Mishnah Berurah, you know when we gave you the heter? We're just takkanah, no choice. Right. The teretz of toirech is trying to say there's no choice unless you take a kli shemelachto l'issur. But according to the Taz, according to the Magen Avraham, according to Reb Eliezer, that the pshat is every keli shemelachto l'issur, when you use this, it turns into kli shemelachto l'heter, right? Right. So then the ta'ina is, you have no reason to come and say, just because I could use another kli, l'maaseh it's a kli. Heter. Exactly, yeah. They're both equal. Once you were into special heter, you can come and say, hetiru isser, rak b'makom hatzorech. Then I say, tzorech, if there is a— but if the pshat is, it's a me'uredike svara, I'm telling you, you can only say it in Rabbanan. Once you say the pshat is that every kli shemelachto l'issur could turn— every kli shemelachto l'issur could turn into kli shemelachto l'heter, it has to turn into kli shemelachto l'heter. This I needed, so now becomes a kli shemelachto l'heter, right? So the Mishnah Berurah's sevara, I'm sorry, the Mishnah Berurah's sevara doesn't make sense, because once it's a kli shemelachto l'heter, who cares? Right. Once there's a tzorech, that means it's not a kli shemelachto l'issur anymore. Who cares if I could use another kli? Right. If it's a special heter that we're matir you because there's no choice, you needed— there's a tzorech— so then the pshat is, here, here there's no tzorech. That's how to build the story in Rabbe's pshat, that it never turns into a kli shel heter. Once we say it never turns into a kli shel heter, so the status of special heter called a tzara after kriblah is that's called sheloy l'tzorech. So then it's any time making sheloy l'tzorech. Anything that I don't need is called sheloy l'tzorech. If the taich is it turns into a kli shel heter because I have a tzorech, so then you have no raya. You with me? I'm sorry about that. I got it, I got it. We always learn. Right. And how do I know? Because Rashi says it's mashal. That's this mashal, that a guy could take a kli shel lachta and turn it from a lachta to a heter. So then I understand that every kli shel lachta is that way, that every time you need it, l'tzorech gufo u'mekomo, I can see it turns into a kli shel heter. I see the side of the Rishonim that it turns into a kli shel heter because you are kovea once what's in, what's not. Once that's true, I don't care if I could use it as a kli. Who cares? Who cares? What's the difference? It's a kli shel heter now. I'm using it for heter; it becomes heter. Then according to Rabba, the purpose can't be kovea what it is. The kli is what it is. Whatever gezeirah the... so whatever it is, it is. If it's a kli, it's a kli. So why do we not do a tzorech gufo u'mekomo? It's a special heter of a kli. ... Tzorech, tzorech. But you don't have other kli. Tever gufei. Yeah, ... So that's a machlokes Chachamim and Rabbi Nosson. That's the machlokes of Rabbeinu Tam and Rashi. Nu, sugya, brand new, yeah? O keilim on Shabbos, says the Mishnah, you have the Mishnah, Yud kuf gimmel, ... Yeah? Kol hakeilim, okaylim, mutar l'tzorech, and shelo l'tzorech. That's the shita of who? The Tanna Kamma. Because Rabbi Nechemya. And Nechemya omer, ... Nechemya says, Ein ניטלין אלא לצורך. They're only ניטל only l'tzorech. We learned previously in Rashi that Rashi learns what's called l'tzorech — l'tzorech tashmisho, right? Right, Rashi says ... Nechemya. Tashmisho meyuchad lo, you see it? Rashi's shita is that what's pshat l'tzorech? L'tzorech means tashmish.

Let me ask you a question before we continue. Is the Mechaber talking about stam kelim shemelachtam l'heter, or is the Mechaber talking about even kosos, ka'arot, and these things as well? Again, the Mishnah comes and says, Kol hakelim ניטלין לצורך ושלא לצורך. So that's the Tanna Kama, fine. But the Mechaber comes along and says that it's ניטל only לצורך, and Rashi's mosif what's called לצורך. לצורך means לצורך תשמישו, for its own purpose. You can only use this bottle for drinking, right? To use it for something else, you're not allowed to use it for. Is he referring to ka'arot and kosot? Because remember, we learned that there's no muktzah by ka'arot and kosot. They have no shayach to muktzah. Okay? So you could come and say that the Mechaber was not referring to a cup, a plate, a spoon. These things have no problem of what? Of l'tzorech תשמישו. Meaning, according to Reb Eliezer, from the Mechaber, maybe a spoon could be moved שלא לצורך also. You know who discusses this? The Rambam in פירוש המשניות and the Rach right over here. Let's take a look at the Rach, and then we'll see the Rambam in פירוש המשניות. Says the Rach like this. Okay, you have it? Okay. Yes, go ahead. Kol hakelim... ניטלין לצורך ושלא לצורך. Pirush Rava, then he goes through Rava. Let's jump down to Reb Nechemya here. Reb Nechemya amar, you have it, there's a daf and it says Reb Nechemya amar. Reb Nechemya said, ‘Aboisai, if you don't enjoy at the end of the shiur, I'm ready to resign. Today you have to enjoy it. It's an unbelievable shiur. Nice, pshat, very nice.’ Yeah. But help me make it into an hour. Don't ask me to go over and over and over. Let's move, okay? So what does Reb Nechemya say? Reb Nechemya amar, it's a daf, you see, Reb Nechemya amar. Reb Nechemya said, ‘Afilu davar kegon...’ Oh, you see? I understand, but what? Even karot. See? Pashut I would have learned the Mishnah here that it's talking about stam keilim shemelachtan leheter, ma she'ein kein karotin katzot, right? Remember Tosafos says that there's not even shayach to muktzah bichlal. The Rach, you see, that he learns in Reb Eliezer. Reb Eliezer is matir only l'tzorech. And I'm sorry, Reb Nechemya, even Reb Nechemya, when he's matir l'tzorech, what is he? Karotin katzot also. Karotin katzot also. No? Right. Again, till now we were under the assumption, Tosafos, we learned it, right? Tosafos says that here, that we didn't speak, lo chashiv ela keilim d'labnei kibul. Tavshita d'kaisev b'kares u'sluchis, havei mekalkel. Why? Because, like we said from the Rishonim, there's nothing what to talk about. This is not even muktzah. Comes along the Rach, and he explains to me in Reb Nechemya that Reb Nechemya's hakpadah, ov l'tashmisho, is even by what? Karoteka. Yes. Exactly. Exactly. What we're going to talk about. Now, comes along the Rambam, okay? The Rambam פירוש Mishnayos says the same thing. Now, I taught this to you. The Rach and the Rambam always go hand in hand. In this matter, you should know, you should know this l'chol. The Rambam follows the Rach all the time, all the time. Why? It's a klal. Father Nachum always shows how the Rambam is the Rach, but it's a klal. You should always... I don't know. You can find sometimes, and we have to explain why. But I'm saying, b'derech klal, you should know that whatever you're going to be medayek in the Rach, you'll find it openly in the Rambam. So what are we medayek in the Rach? We medayek in the Rach that when Reb Nechemya says that a keli she'melachto l'heter is only mutar l'tzorko, meaning l'tzorech tashmisho, as Rashi learned.

It's even, kosokin karov. And that's why the Rak puts it in, you see? Kegon, for example, what? Don't learn, for example, a keli shemelachto l'heter. But even, where Tosafos says there's no muktzah, according to the Mechaber there's a problem of muktzah. What? Lefachot, you do it shelo l'tzorech tashmisho. Okay. Let's see the Rambam now in Pirush Mishnayos. It says it clearly. Pirush Mishnayos, you have it? Here. Vakosos vakarot, vהם נקראים דבר שמלאכתו להיתר. Here. There it is. This is what it is. Aval hakeilim shedavar שמלאכתו לאיסור, כגון המדוכה, מותר לטלטל לצורך גופו, לצורך מקומו, לא מחמה לצל. And bein halachah l'chem. This is it. That was the machlokes, the Tanna Kamma and, right, and the machlokes, the Tanna Kamma and Reb Nechemya. Aval l'tzorech u'shelo l'tzorech, the Rambam gives the case: סכינים, קערות, and these are the... that's the machlokes, right? This is the machlokes. This is it. I don't know why I didn't see it here. Okay, so this is the machlokes, right? In other words, the Rambam and the Rash both learn that the machlokes in the Mishnah is referring to cups and plates and so on and so forth. It tells me it's only l'tzorech. You understand? You got it? No, Rashi just explains what's the pshat in seir. Seir means tashmishei, fine. But the question is, what's the Mishnah talking about? Which keilim are keilim shemelachtam l'heter? So according to Tosafos before, you have to learn the Mishnah is not talking about cups. The Mishnah is not talking about plates and spoons, because that can never be muktzah, Tosafos says. Lo shayach bo shum muktzah. It's not shayach to say muktzah on that. Tosafos, we had before, Tosafos on the beis. Tosafos says, kares, right? The Rach and the Rambam both learn that it's talking about what? Even כוסות, and karos, yes. I understand, but he was saying that it can't be lo mitaltel; it can never be lo mitaltel. There's no such thing. Who, Tosafos? Pashut, you have to say Tosafos is saying that it can't be muktzah. That's pashut. Pashut can't be muktzah. The Rambam and the Rach disagree and say yes, it could be muktzah. If you take a look at the Mishnah Berurah in the Sha'ar HaTziyun—you look it up later—the Sha'ar HaTziyun there says, mehaRambam mashma, the Rambam, yad haChazakah is mashma that even—it's Shulchan, by karos v'kas—that even what? That even cheres and kas, even a spoon, in our case, according to the Chayei... Sha'ar HaTziyun is the da'as this in the Rambam, cup, a plate. And so we don't pasken like the Chayei..., we pasken keilim shemelachtam l'heter, not דווקא לצורך תשמישו. Huh? Mishnah Berurah just is medayek in the Rambam, this nekudah. Who? Tashmishei... we assume... machlokes Rishonim. Okay, we'll stop. The first thing you have to know right away, as soon as you learn the Mishnah, that the question is which keilim hamutarim are we talking about. According to the Rambam, we're talking about even cups and plates. According to Tosafos, pashut we're talking about the keilim— no, hamutar is not. Rashi— Rashi—. R' Chemya is talking about a keli shemelachto l'heter. It's only l'tzorech tashmishai. The question is what's called a keli shemelachto l'heter. The Rambam and Rach learn he's talking about what? Even cups and plates, and according to Tosafos you have to say the cups and plates can never be moved. Okay. The nekudah number two you have to know in the Gemara. The Rashba has a very nice kasha, very nice kasha on the Mishnah. The Rashba asks, how could the Mishnah say that Rabbi Nechemya says— this is the Rashba's kasha— how could Rabbi Nechemya come and say that it's mutar l'tzorech and it's asur shelo l'tzorech? It's more than that. Even l'tzorech it's asur if it's not l'tzorech tashmishai. Remember, that's the Rashba's kasha. According to— according to—

According to Rashi. Rashi learns that it's צריך תשמיש, right? Says the Rashba, so then why does the Mishnah say שלא לצורך? Let the Gemara say even more, שלא לצורך תשמיש. Reb Nechemia doesn't just say that you're not allowed to take it שלא לצורך; you're not allowed to take it שלא לצורך תשמיש. You see, the Rashba asks a kashya inside. But then don't come and tell me in an hour, right? I'm asking only on Rashi. Rashi holds צריך תשמיש. What about according to Rabbeinu Tam? Meaning what? Rabbeinu Tam learns that the צריך of Reb Nechemia doesn't have to be צורך תשמיש. You know what צורך תשמיש means? Explain to me what צורך תשמיש means. So let me explain to you again. Listen to me carefully. There's a machlokes Rashi and Rabbeinu Tam. It's true that the Gemara says תשמיש המיוחד. Well, תשמיש. The question is, what is תשמיש? Rashi learns תשמיש is תשמיש המיוחד לו. Rabbeinu Tam learns what תשמיש — even something that's not מיוחד, but you do do it in the weekday, and that's called תשמיש according to Nechemia. Comes along the Rashba and says, according to Rashi that learns תשמיש המיוחד לו, how come the Mishnah does not come and say, Reb Nechemia says it's only ניטל with תשמיש המיוחד לו? Why does it say שלא לצורך? It should say תשמיש המיוחד לו. I ask you, why is this only a kashya on Rashi, a kashya on Rabbeinu Tam also? Why Rashi? Why does the Rashba... Tell your kasha. Tell your kasha. You read the Rashba, right? But why Rashba? Why not Rashi? But the Mishnah says, tzarich. Tzarich means... Oh, sheloi l'tzorech means you can't take it for no reason. Rashi, according to the Gemara, the way Rashi al kaponim learns, you can't even take it for a reason. Let the Mishnah say more. Why does the Mishnah say sheloi l'tzorech and not allowed? That's the Rashba's kasha. That's how the Rashba starts off asking on Rashi. It seems to ask the kasha on Rashi. This you saw, this you saw. You read the Rashba. You see this. You know what the pshat is? I asked you to read the Rashba, right? Now that you read the Rashba, you see my question is a simple question. You got to ask this question. You look at the Rashba. The Rashba makes it a kasha on who? He makes it a kasha on—not a kasha on Rashi—the kasha on the Rashba also, or Rabbeinu Tam also. Now, another nekudah I want you to know. So the question is like this. The question is: A, what's the machlokes? What's the machlokes between Rabbeinu Tam, Tosfos, and the Rambam, if Reb Mechemya holds the barur kelim or not? That's the first thing we're going to have to explain. Question number two we're going to have to ask: Why does the Rashba ask this kasha only on who? Only on Rashi and not Rabbeinu Tam? We taka have to know why Rashi and Rabbeinu Tam argue. Why does Rashi learn in the Nechemya it's tashmish hamyuchad loi, and why does Rabbeinu Tam learn that it's not only tashmish hamyuchad loi, but even the tashmish that you do during the week? What's the hesber of the machlokes? So there are three things which we see fact need explanations, right? A: What's the machlokes, Rabbeinu Tam, Tosafos, and the Rambam and the Rach? B: We have to know why the Radvaz asks only on Rashi, not Rabbeinu Tam. And we also have to know what's pshat in the machlokes, Rashi, Rabbeinu Tam. Rashi learns tashmish means tashmish ham is yuchad loi, and Rabbeinu Tam learns what's tashmish? Tashmish even b'chol. Okay. Question number four that we have to ask: if you take a look, Rava and Rabba, they argue in Rav Nechemya. According to Rava in Rav Nechemya, Rava in Rav Nechemya, is it mutar l'tzorech mekomoi? Yes, right? Rabba in Rav Nechemya holds, sheloi l'tzorech means sheloi l'tzorech gufoi, mekomoi, everything, the makom, and it's all asur, right? Rabba is going to learn in Rav Nechemya...

That l'tzorech mekomai becomes what? Mutar, right? What? If you take rava. Rava learns according to ..., right? That's the Gemara. You learned the Gemara? Yes, yes. Rava learns in Reb Nechemya that what? Rava says that it's asur. I'm saying, in Reb Nechemya. Rava in Reb Nechemya. ... l'tzorech gufo ... ... l'tzorech gufo ... ... l'tzorech gufo ... ... l'tzorech gufo ... According to Rava, what would be the halacha by tzorech mekomai? It's mutar, right? Tzorech mekomai becomes mutar. In Reb Nechemya, אי נמי ... and tzorech gufo is asur. What tzorech gufo? Tashmish hamitah. So in tzorech mekomai, how can it be mutar? Tzorech gufo means what? Pasul shemiyukar, right? But only pasul shemiyukar, right? That's called tzorech gufo, according to the... So how could ... be mutar? ... How can be? That's tashmisho. Yeah. No, we can't explain. The Rashba says kasha. Answers Rabbeinu Tam. Comes along Rabbeinu Tam, and he says, you don't understand. That's called tashmisho, because it's normal to move it after the use, mutar to move it after use. That's Rabbeinu Tam. Now, this is Rabbeinu Tam. No, this is Rabbeinu Tam, right? What would Rabba hold in such a case? Huh? If it's tashmish shemiyukar, how could come up? That's called tashmish shemiyukar, like Rabba argues. What's he arguing? He's arguing against Rabbeinu Tam. The whole machlokes is Rabba and this is ... Rabbeinu Tam would answer, when the Rosh would use the teretz. He says it's talking about cups and plates, which was normal takeaway from the table. He says, how could Rabbeinu Tam, who does the whole of that, explain that in Rashi?

Don't give me that example. Give me the example of a knife. Give the knife is a bad example, because you want to know something? I'd rather hold a knife than this, than a cup and a plate. Let me explain to you. He can't come and say the word cup if he doesn't hold the cup. This is true. The whole thing is not true about cups. Let him say sakinim. I'm telling you that sakinim is the same thing as cups and plates, the same thing. When we say klei kibul, it doesn't mean mamish cups and plates. They didn't use knives in those days. Not like we use knives. They use big knives to cut the food and they put it on the plates and then on the table. Spoon and a knife that we have, a knife is like a spoon. But take a fork is the same as a spoon. That's called a klei kibul. It's true, I'm telling you the fact. And the pshat is that if there's no muktsa, according to Tosafos, that there's no muktsa on a cup, there's no muktsa on a spoon either. Tashmish d'tashmish, these are common eating utensils. Yeah, I know you're hanging on the word klei kibul. It just means like a big knife, that's what it means. It means a cup is a kibul. You know, that's what he means, a cup other than a spoon. Yeah, it doesn't mean a... But it has to have a spoon. No, I'm trying to say like a finsa cup and a plate and a knife. These are eating. These are eating utensils. There's no muktzah. I understand, but that's called klei kibul. It's eating. You take the food with the fork. It doesn't have to have kli kibul. Yeah, you know, it doesn't mean kli kibul that it's a tumah d'oraisa. It doesn't mean that. He means it's normal eating, eating utensils. I'm telling you this, the Rabbeinu Tam is giving the wrong example. The Rabbeinu Tam's example, he doesn't hold of it. A. And B is, how could Rabba argue on it? What's he arguing about? He doesn't hold that this sugya is Reb Chaim, it's talking about spoons and plates. According to the way we learned, that spoons and plates are never involved in the first place. B. B, what is Rabba arguing on then? How could Rabba ask it? What's the ta'ana? It's called tashmisha. Why is it asur? Another thing you have to know, there's a machlokes Rishonim. Yeah. Ooh, today she is good. You don't even know how good it's going to get. Who? The svara is it's called tashmisha, so what, I'm not getting tashmisha, so then say it. Then argue about tashmisha, not tashmisha. Argue on this one. So then argue about the kli and not the kli, argue about the tashmisha. They're arguing what's called tashmisha, a plate. They're not arguing about the kli. They're not arguing about the tashmisha. It's not if you allowed to take from a kli; everybody holds you're not allowed to take from a kli. The shaylah is, is this called tashmisha? So that's the shaylah. Ifmar, is this called tashmisha? It should have been the Gemara should have said like this, to take a plate. Ifmar, the Gemara should say like that. Question: boi minei Rabba mi... Rabba should ask, to take a plate off the table, mutar or asur? If it's called l'tzorech tashmisha, then it's mutar l'tzorech tashmisha. That should have been the sugya of the Gemara. Don't say b'klimei na b'klimei; it's nothing to do with b'klimei. I can tell you. Mekaimei is aser. According to this, it comes out, mekaimei is aser. Tell me, are you allowed to move something with mekaimei? No. No, it's just because this is kol tashmisha; this is mutar. To say, they argue, is this called tashmisha or not. That's all. To say that. Don't say they're arguing with mekaimei. The Gemara says mekaimei, and רבי ... says that I, mekaimei, is not tashmisha; Eretz is tashmisha. So what does the first man damar hold? That it's not tashmisha. To say, tzarich iyun: is it tashmisha or not tashmisha? That's all. You're allowed to move first. ... is mutar ... You're not ... You can move it. Point to who? Point to Mechamir. Yeah, yeah. It is tashmisha. So what does Rabba hold? Eretz is not tashmisha. So they're arguing: is this called tashmisha or not, that's all. What's that to mekaimei? Rabba holds it's not. You can't say taking a plate off the table is called tashmisha. It's not tashmisha. The teretz is, it's talking about a cup and a plate and a spoon, to take it away from the table and it's normal. So then there's no mekaimei then. What's Rabba arguing? What does Rabba hold?

Yeah, it's also what's called tashmish. When you kasher, unbelievable kasher. You had a kasher? Yeah, in the ... l'sekulah. So the arev, that's tashmish, they're not talking about mekarei. There's another machlokes. Passive issur, what's going to be the halacha according to who? According to Reb Nechemya. Nechemya holds only what l'tzorech hatashmish hameyuchad lo. So how can a keli shemlachto l'issur ever become mutar? Because tashmish miyuchad lo is assur. So how can it ever be mutar? Tashmish lo. Okay, so they have this machlokes rishonim. The Razba and the Ramban argue, and they come and say that according to Rabbeinu Tam, it could be asur completely. They bring Rabbeinu Tam that says it will be asur completely, because how can it be tashmish miyuchad lo? What's mutar? No, Rabbeinu ... is all of it. Rabbeinu ... doesn't hold that. That ... Shulchan Aruch does not. No, no, no, that was פי. Rabbeinu Tam answers, says that according to Reb Nechemya, the sugya doesn't apply, according to Rashi. In Rashi. That makes sense of the words. So there's no such thing, right? You can't have a keli shemlachto l'issur that's only mutar l'tashmish miyuchad lo, so then it's a keli shemlachto l'issur. So it can never be mutar l'tzorech ... No, according to Rabbeinu Tam it's not a difficulty, because Rabbeinu Tam learns that something that you do in the weekdays is also mutar. Something which will be mutar, what you do in the weekdays. Meaning it doesn't have to be דווקא a tashmish haissur. Yeah, but that's not the only thing that's called miyuchad. Miyuchad means only what it's meant for. It's meant for issur. Rabbeinu Tam has a broader, yesh lo yoter makom, because he can say it's not ... but there's other things also you'd use it for, okay? What's the heter with the machlokes, okay? Comes along the Rashba and the Ramban and say, you could have one, even a keli shemlachto l'issur, and it'll be mutar l'tzorech mekomo. The Ramban will hold, like, keli shemlachto l'issur—no, no, he says it's mutar l'tzorech mekomo. Huh? Say, l'tzorech tashmisha d'natzal, right? Comes along the Rashba and the Ramban and say, l'tzorech mekomo it's mutar. Okay, keli shemlachto l... Let me get, because we're matir it. We're going to be matir it. No, we're going to be matir it even though mamash ... That's the kasha. Why is there no mali mekomo? One rishon learns mali, mali. Rabbeinu Tam is saying ...