Shabbos 122b: Muktzeh, Detached Doors, Kli Shemelachto L’issur, and Tzorech Mekomo

Transcript

Again, if a door breaks open, keli on Shabbos, mutar. Keli, mutar. Haki baMishnah, ... Huh? ... Haki, before, before, baMishnah, katuv mutar. Dalpot habayis nisbalu, what happens? ... chashash. Asur, asur, asur. Comes along the Mishnah. The Mishnah says a sevara. What's the sevara? Muchan. What? This is called muchan and this is not called muchan. Funny thing, Rashi doesn't stay with muchan, not muchan. Rashi goes keli and not keli. Why? What's keli and not keli? And I explained to you very, very פשוט: keli means muchan me'eilav. You don't have to be made a keli. So when we talk about muchan and not muchan, Rashi has to explain to you: eino kli. Dalpot habayis is not a kli. ... it is a kli, but me'eilav chisaron of muchan. Muchan is not a problem. Muchan, that's one problem of—it's not muchan; the teretz is, it is muchan. It's a kli that's muchan me'eilav. There's a new sugya called shivrei keilim ha'muchanim. Chachamim said shivrei keilim ha'muchanim. Says the Neiri, ... shivrei keilim—you're right, it's muchan. Very nice. Meaning, you don't have the chisaron of muchan in the sugya; you have the chisaron that it's muchan for the shivrei keilim. It's muchan for the shivrei keilim. What do you do with that? This Gemara comes along and says, also not. You know why? The shivrei keilim is we're not ready for any melachah; this is ... So the sugya of shivrei keilim—now, here's another Rashi, ... Rashi now, Mishnah. Rashi now, Mishnah is about discussing an akiroi for different melacha. Why? Rashi just wants to discuss the din of mukhan. The teretz is, please, mukhan. Now the problem is, why is that halacha shirui keilim? On that Rashi says, it's ro'ui l'melacha, so that's shirui keilim. It's a different sugya. It's a whole different sugya. So, pasuk? Yes. Okay. What's Shabbos? And I'm explaining to you, and you see it through the sugyos, because now the sugya says, is partzufi better if it's broke where? On Shabbos. Shirui keilim better if it's broke where? It's a different problem. It's a different sugya. The whole different problem. One is a problem of mukhan and not mukhan, right? And one is a problem of muktzah of shirui keilim. It's a different sugya. That's what Tosafos means, what are you comparing the two? Different sugya. Comes one Tosafos, says an interesting thing, that even in the sugya of the partzuf, what do you need? You need ro'ui l'chaber and melachti rishoyn. What does he need? Why does he need that you're ro'ui l'chaber? And also... teretz. Tosafos. Huh? Teretz. The din of agav avihem, the din of agav avihem, Tosafos holds, is not stam in shem. It's not stam shem kli, but it has to be mamash agav avihem. It has to be... But Rashi holds... No, Rashi holds ro'ui l'chaber, and even... ro'ui l'melachti rishoyn. But it's also agav... It takes the shem kli. It takes the shem kli as long as, because they use this kli with anything else they use. Pirush, pirush. As long as I could use... We're talking too much together about the... We're talking about the sugya of agav avihem. In agav avihem, Rashi learns agav avihem just as a shem kli. ...automatically as a shem kli. To qualify further, you have to have a... But she'ein kein, Tosafos learns that there's such a thing called shem kli. Tosafos says it has to be mamash the kli; it has to be the original kli. The question is how you learn the word agav avihem. Does agav avihem mean it has a shem kli, agav avihem, or it's the tolen agav avihem? ...They carry because they are like the father, not stam because it's the shem agav; they can do the same task as the father. Exactly. In other words, you need the ma'aseh or you need the melachah? No, no. You need the ma'aseh. Rashi learns, all you need is a shem. Okay? ...Shem of the melachah. Shem kli. You all have to have the name of a kli. ...Which means, in other words, that either you need the name, you just have to have the name that it has a kli; it has to have, this is a kli. So agav avihem, agav avihem, it has a halachah one, it has a halachah of kli. And that's the loshon Rashi. What's the loshon Rashi on Mishnah?

Here. Here. Aval eilu hein kli. ... Why? This is ... this is a shem of a bigger kli. This is also called a kli. That's the chiddush of Rashi. Tosafos is worried, no, wait a minute. You want it to be mukhan mitzad the father, right? If mukhan mitzad the father, then it has to have shaychus to the father. Because it has a shem kli, it has to have a function. If the whole thing is, it has to be mukhan. Rashi never said ... That's the sugya. That's not an ... sugya. Now he makes a difference. To give it a shem kli, even if it's not roi l'melachah at all, ... has a shem kli, which means it doesn't go under the muktzah of kli. The muktzah is not allowed to touch a kli. That's a very famous rule, by the way, which we'll have to learn. People don't know this. People think you're not allowed to touch muktzah. Not true. ... There's a whole ... that you're allowed to sit on a car. You're not allowed. Why? Because you're not doing anything. You're not moving. ... The truth is, doesn't say anything. Not even in a car, on a car. No, he says on a car. It's part of ... Why a person ... doesn't go. ... You know your car has no alarm. Your car has no alarm, my black car, nothing. It's not on. It hardly goes even when it works, with the key and everything. It's ... right? Because you're allowed to sit on it on Shabbos. Huh? I'm kidding with you. It doesn't go. It doesn't go. It doesn't go. It doesn't go. It doesn't go. So it doesn't move. Sometimes they don't do the break. Can't be. It's also safe. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... Shabbos. ... 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No. Rashi says, in Rashi's words, all you need—you want to know what's mukh and not mukh? You have to write in Shulchan Aruch, I write like this: Kol davar shehu kli, lo melachto l'issur, not mukh l'tzorech. Kli. Eino mukh. True. Kli, not mukh. Kol davar she'eino kli is mukh. That's how Rashi learns. Mimeila, what does Rashi say? As long as it's a kli, it's good enough for me. I don't care. Agav aviha. It happens to be ...

Kli. And that's why, explained, Rashi, ... Karl hakeilim. He tolim b'Shabbos. As long as there's a kli, it's nיטל על שבת. Tosafos never learned. Huh? That's a separate shaylah. Shemei ... Why wouldn't ...? Why aren't we ...? Shemei ... And the next four blatt, you get have shemei ... Let's go chaf-daled. Look it by yourself. Now, Tosafos doesn't start off the Mishnah. Let's explain to yesterday. Tosafos starts the Mishnah, Karl hakeilim nitalin b'Shabbos. It's not a din that a kli is nיטל and she'eino kli is not nיטל. Karl hakeilim ha nitalin. Tosafos never learned that a kli is nיטל, she'eino kli is not nיטל. It has to do with muchan and eino muchan. M'meila, in order for a kli shenishbar to have a halachah of heter, it has to practically be muchan. A regular kli is always muchan. When it's nishbar, it has to be agav aviv, so it has to be muchan agav aviv. It has to be ra'ui l'chaper, and also ra'ui l'tashmish shelo. It's not enough just that you could call it the same thing, like l'chaper agav aviv. It's not enough that it's Shabbos name of a kli. The machlokes Rashi and Tosafos, which is based on the girsaos, is if a kli, which in itself, it has a shem kli, but it's not ra'ui for the tashmishim of the av, is that good enough? According to Rashi, as long as it has the same kli, it's good enough, because that's the whole heter of keilim, is it a kli or it's not a kli. Because if that's what you learn, av togia. I think it's Karl hakeilim ha nitalin. There's no heter of Karl hakeilim nitalin. It's a heter of kol... But if you read Rashi, ... The stam kasha to the teretz is, it's kol hakel b'muktarim. But Rashi says eiruvin. The teretz doesn't mean it means kol hakel b'muktarim. But how do you... I'm telling you, because Rashi, the way Rashi starts the sugya, there's a special heter, kol hakel b'muktarim. You're right, I'm not talking ... I'm not talking ... The five, it's kol hakel b'muktarim if it's ... Why is it kol hakel b'muktarim? Because it's a kli. There's a heter of kli. You see the way you're saying? Beautiful. ... There's no heter of kli. It has to be mukhan l'... Dafka is mukhan agav aviv. So the tosfos has to be takanah ... It has to be takanah ... What does the Ran hold? Yeah? And the Ran holds, I don't need that it should be ra'ui for what, l'melachto rishonah, as long as it's ra'ui l'ma'achal, right? Pshat is all you need is a kli, right? All you need is a kli. When does it become asur when it's sheviras kli and it's not ra'ui for anything. That's the shita of sheviras kli. That's what he means. The sugya of sheviras kli, sugya of sheviras kli, it's not ra'ui for anything. But as long as it's ra'ui for something, it's already sheviras kli, and agav aviv it's good enough because that's a shem kli. Like Rashi. No, no, no, because then you have ... The reason why you need agav aviv, that's what I want to ... The reason why Rashi holds there's no problem ... because it's agav aviv. It's connectedly. It's agav aviv. Don't say mukhan, say agav aviv. If you say agav aviv, don't say that. Say agav aviv, it's not ... Not this one. Rav. She says that even if it's not right. Like this. What about ...? ... First. Oh, even ...? Oh, I say both. That's—we have a problem. This one orange. We ask the problem. Okay, right. Right. Yes. Okay. Now, ... the ... Huh?

Rashi. The pasuk is called, you want to know the din of doubt. Notice how he says, eina tzricha. He gives us eina tzricha. Huh? It doesn't have a tzricha. What's he worried about? Rashi is worried this halacha. Since I learned that the whole issue is tliya v'afli, this doesn't have a tzricha. But since ... Huh? Let's say you do have a ... You do have a ... right? But it's not clear at all. It says not clear. It says, ... eino ... tzricha. ... Not even safek. ... No, not because, just to do something, or you want to say that. That's what I mean. That's what ... Even though these doubts, you don't have a ... because there will only be a ... But since it has a ... the mainly becomes a ... That's Rashi. That's what I'm telling you. Not Rashi. It's the same ... Tosafos is worried with the agav ... that it has to be mukhach. Rashi is not worried about mukhach one word. Notice, mukhach didn't play a role in the ... at all. The issue is tzricha or not. Tosafos is also really have a tzricha, not like Rashi. It's not even like Rashi. It has to be ... It has a ... Huh? ... That's why you need ... You have to last to Rishonah. Destroying muchzak. It doesn't ever say ... You're just the ... Okay, let's see the next words. ... Okay, okay, muchzak. So the ... is muchzak, right. The ... is not shem, but the ... is muchzak, exactly. ... because you only ... It's machmas atzmoi good enough. It's machmas atzmoi muchzak. That's pshat. Okay, you with me or not? You don't ... right? Okay, it's very simple. How do I wake everybody up? Happy to ... shem. So actually, the idea to be ... l'machzir ... no, I don't ... No, no ... as long as the shem ... ... ... ... But what's ... straight to you? Because ... learning is בתוך .... Muchzak, it has to be mamash ... l'machzir rishonah, otherwise it was never muchzak for this. Not on Shabbos, then it becomes ... It has to be ... l'machzir rishonah. Comes along the Ran and says, I hold, says the Ran, I don't have a problem with the Torah. I don't care about the ... I care about muchan. And I learn the din of Akav Aviyah is only what? Muchan. That's the whole ma'aleh of Akav Aviyah. Tosfos says, though, now that it's mutar, it's mutar משום רואי לחבר. Rashi, you don't need רואי לחבר. Machmas. Even though the item itself is not רואי לחבר, since machmas atzmo it's ראוי למלאכתו הראשונה, so the muchan is there, Akav Aviyah, and that's it. And it becomes mutar machmas atzmo. Akav Aviyah is muchan. Oh, you don't got it? You don't know? You're makpid. Here's the ... Now, next. Yeah? That's what Tosfos. Tosfos wants it to be רואי לחבר. All you need is, doesn't have to have a Torah ... And the svara is, ... we can't answer it's ראוי anymore, and that's what the Ran got this raya. The Ran and the Meiri — the Ran will say the same.

Right, you go, you got it? Comes along the Tosfos, it says, no, no, no, no, no, no. Mamash the opposite. In the sugya of keilim should be sparkl, I hope you don't even need to say the Tosfos read they should be ראוי for any melachah. I don't know that should be ראוי for any melachah. Why? Because she says in Moed Katan, because svara. As long as the svara of agav avihen, there's no problem. Once there's a svara of agav avihen, there's no problem. Keilim, there's no problem. Buchan, there's no problem. Shems, that makes it. It is, it is the same. You have everything. It's still the same old keilim. It's a one piece. You look at it as one piece. You don't need that. Agav avihen makes it still one piece. It's still considered part of it. Not according to Tosfos. The Tosfos says, once there's a svara of agav avihen— No, no, I don't know what is that. I'd be very scared of that, I'm telling you. Oh, it's Syrian Tosfos. Comes along the Tosfos, the Tosfos learns that there's no thing as a spark. It's an imagination. If physically it's dispersed, but once again it's still agav avihen, it's still... The door of, of, of, of, of. The cap of a bottle. It's still part of the bottle. Yeah. Who cares? The kids give it to Shmirkeiwin, to a piece of a thing where it stops the whole thing. A house door. A house door. What about it? There's no agav. A house door. There's no. There's no. You see, maybe I want to move the house either. There's no. Yeah, but. The house. The house. Now they can't move down. They're telling you you're not allowed to move the house either. You're not allowed to move the house. You're not allowed to move it. You're not allowed to move the house of Shabbos, of course not. Something looks about kids as over-... Now. Now comes along here, comes along the Rav. I'm telling you, the Rav will hold it's also to give Shmirkeiwin. No. Why? Because it's agav avi. It's self-... But if anybody sells something, it's broken. There's two cases. The word is partu doesn't apply to Shmirkeiwin. If it is Shmirkeiwin, it's not ... But they don't. I'm telling you, I'm telling you, ... put it back together, it's Shmirkeiwin. If what? Comes along, comes along the Rav. What? So the Rav ... I'm telling you, the ... is not ... This is ... This partu always is part of okay. No, I don't mean shattered. This partu. The spouse would always separate. Separate. Detach. Detach is for agav avim. Completely. Agav avim means there's no ... Shirayim. ... So if it's ... I wouldn't even bother asking ... I wouldn't even come up. I wouldn't even follow ... That was long ago. Because it's not the same sugya. One is ... one is ... One is the ... one is ... you understand? ... Once it's detached, agav avim, there's no issur. You can't asser it anymore. Once the father is mutar, then everything, then the yad has to be mutar too. It's a chelek. Because the guy's gonna say, You are allowed, but your hand is not allowed. I'm inviting you to a wedding. I'll invite you, but not your hand. Right. Right. People are not your feet. People are not your feet. The foot is part of the person. It's separated. I'm not ... The guy's at this wedding, he can't come to the wedding because he's invited the foot. He cannot bring his foot with him. ... and after he takes the leg, he comes without the leg to the wedding. What happens? You invite me, not my leg. You cannot bring his foot with him. No, it's part of him.

That's the ... that never came up. How can one do that? Let's say ... This is saying that ... Both sides ... That is ... should become. How come ...? You understand the ... difficulty. You know, ... is ... separated. ... means they were separated. The reason, the reason the ... is the exact opposite of the ... The ... was ... He was ... That's not even a ... That's the whole point of the ... I want to look at it, and then the ... is because it's an entity by itself. Only because. The reason ... says if the heter is because it's not an entity by itself. The ... comes along and says the heter is only because it's not an entity itself. The ... of course, ... Why is ...? ... Why he's saying more than ...? You know, the whole ... is not true. He was the ... You know why the ... is mutar? Because it's a new thing by itself. It became itself now. What about the ...? What about the ...? It's a poses. He learns the Mishnah, pshutah k'mashma. Mukhan and not mukhan. Agavavim. Why is Rashi needed? Rashi only because he holds it in kli. Rashi doesn't do kli. I don't need kli. I'm not talking about kli. It's roi l'shimush, eino roi l'shimush, that's all. What about the mukhan? That's also. If it's mukhan, it's not mukhan. I don't have. You have to chatzer mukhan from Erev Shabbos. Yeah, yeah. Mukhan is not a problem, okay, yeah. Rashi is learning that the sefarim in the sparkle, the heter is not agav avim. Agav avim makes it worse, not better. You'll ignore agav avim. Stay away from it. That's what the Mishnah says, mukhan. Stay away from agav avim. ... of water, the thing, it's called mukhan, because the whole thing is ... Erev Shabbos. Okay, now, comes along the Rambam. Comes along the Rambam. But the Rashba is the exact opposite of Tosafos, where the Tosafos says, where the Tosafos says that since there's a svara called agav avim and everything becomes mutar, that's the reason to asser it. All the Rambam says, anything that you plan on putting it back, there's a problem of mukhan. Something that's separated becomes a new thing, makes it better. If this door was usable before Shabbos, usable on Shabbos, it was not itself. Even if you would call it hi-rachi, now my hand became mukhan. It's not that your hand became mukhan on Shabbos because it just attached to you. I love it. By the way, you have a new hand. Imagine a guy, imagine a guy just gets cut off in the hospital. The guy comes and says, Mazel tov, I want to tell you, you have a new hand. That's what he's saying. He's saying you only had your hand; you can separate the... The fact that it's separated is the reason that it's not... Why? Because it's right now a thing for itself. Because you prepared this skin before Shabbos also. How did you prepare it? It was part of another... So what? So what? So what? It was used. Prepared to use. Comes along the Rambam. The Rambam is saying like this. The Rambam is saying... I get... It says... My take is just... That's how I explained it in here. Look, one second, we'll get to it. That's what I told you before.

He's right, that he says good svara. Could be said like this: that since I'm planning on attaching it, then it remains shivrei keilim. ... That's very good. Thank you. Yeah, because since I don't plan... very good. I told this to him, and then he says, Yeah, good, good. Yeah, because the whole ... is that shivrei keilim is ... Why can't you say, ... since you're attaching it to become shivrei keilim? Attaching? You're planning on reattaching it to become shivrei keilim. Who you plan? You don't plan. You right now it's shivrei keilim because you want to put it... shivrei keilim is מוקצה, not ... You don't want to take it. Very, very good svara. But anyway, what does the ... say? Where? What does the ... say? Where you plan on attaching, ... So that's why I have the answer what I answered. Okay. Let's just do the ... Let's stop. The way we explained ... The reason why it says there's no problem ... because it's always apart, right? Yes. Comes along the ... and he says, Wait a second. If it's always apart, if it's always apart, then the pshat is it's not... You want to say the same thing. I said, What about me? He said the same thing, no? The re'uy. It's a missing part of a kli. How did we start? I said the same thing, no? Yeah. The reason we said it's ... is the same thing as mutar by ... Right, the same svara. I said the same thing. I don't understand what he's saying at all. That's exactly what you said. I'm tired. ... Why every time to compare? I don't know. That's exactly what you said, though. ... And the delphi. The actual delphi has the use of ... attached. Attaching makes it ... Yeah. Why would think it's complete? ... Why would think it's ...? It doesn't have its own ... but it's only ... That's part of the ... When we get this attached, when we get ... it's the same thing. ... Let's just do the Rambam. This is what I'll do. We'll do the Rambam, we'll end, and then we go weiter. Let me tell you how we'll do go weiter. ... A person could take kurnas, a hammer, kurnas, ... chop up the nuts, kardom, sword, ... Listen, if you're going to start bothering about the names of the keilim, I'm going to skip the Mishnah. Megira, ... tagrina. Don't bother me. What needs to bother me? All the different keilim, all these keilim, you could use it for the above tashmishim. ... Amar Rabbi Yehuda, kornes shel egozin, u'fatzea bah es ha'egozim. So what's the chiddush in kornes shel egozin l'fatzea bah es ha'egozim? By the way, geshmak. This is a very good chavrusa, I like it. ... Avu shal pachin. Mashma a ... hammer. The mafach, ... the blacksmith, blacksmith. If you have ... here, look, you're not allowed. You can't use it to chop the nuts with. A nutcracker you can use to crack nuts, but a hammer that's used for blacksmiths to make shoes or whatever he makes with metal can't be used to make nuts. Kisavar. So obviously, what is the Mishnah hold? ... afilu ... asur. Because if you're not allowed to use a כלי של ... to crack nuts, you see that a ... is אסור. Amalei Rabba, comes along Rabba, he says, Ela me'ata, ... malgaz. Malgaz is a pitchfork. ... Racha ... ... They fix it to ... It's a pitchfork. Three prongs, a pitchfork. It speaks to the depth. That's how the devil eats lunch that way. You're wasting time. Let's go, nu. Good, Baruch Hashem. Just don't have any horns when you have it in your hand.

Now, latet la'lav l'katan, to give it to a little child. Says the Gemara, Rachat u'malgiz, miniachin lei l'katan. Since when is this yuchad l'katan? This means, doesn't mean the katan, the little boy; it means the katan to make it small. Dishloi mekula, hani d'matzisa, ikalu kmei basurim yuchadim l'kach. Bamahani, d'leked d'avid lehu l'hachi. Nobody does it like this. Nobody does it. Who's going to use this? Yeah? Who's going to use it? So what does the Gemara say? The Gemara says, you can't come and say, right, you can't come and say that this is different than nefachim. It's no different than nefachim, used for what? Used for egozim. The same way nefachim is not used for egozim, and you want to use it for egozim, it becomes what? Asur. So this too should become asur. According to Yehuda, ... should be asur. ... Ela amar Rabba, konesh ... nefachim, u'foteach bo egozim. You know what the Mishnah is talking about? ... nefachim. And what's the din? Mutar. Mutar. Chidush is that it's mutar. Kisavar, ... asur l'fur, the tzeref gufo mutar, it becomes mutar. She'ela Gemara: Abaye l'Rava, maducha, yesh bah shum, mitaltelin ota v'im lav ein mitaltelin ota? So it's mashma, keilim she'melachtam l'issur is only mutar l'tzorech what? A heter, maducha, the shulchan. Masha'en kein to use it for a different purpose would be asur. I thought you just been saying that you're allowed to use it for different purposes. Right. Say the soup in the kli is different purposes. According to the Mishmandamar that says that you're allowed to use a pitchfork for a completely different purpose, to give a child to eat. But how come over here, when you say the melachos aser, lei shaval? Put on. What's the milah when they want to ...? There's no ... inside, which means you're using it lei shaval, opposite on it. I could have ... this is mutar, ... do whatever you want. And this Gemara answers, no, that goes according to the ... that anyway a keli is only mutar l'tzorech gufoi, but since it's not tashmisho, the tzorech gufoi falls out the window, okay? It's patur. It has to be its purpose, what it's made for. How do you answer the question? How is ...? It's made for its purpose. No, because we don't pasken from the ... This braisa in the ... we don't pasken from the ... Now, the emes is like this. To get into the nitty-gritty of the sugya, you have to know a lot of information. But to give you a little bit, the yesod of the sugya, now we can skim a little bit over, and then, Hashem, we'll get back to the nitty-gritty of the sugya. The Ramban comes along. It says the pshat like this. Says the Ramban. יש מפרשים דמתניתין לקמן דקתני לשלם לצורך. This that it says, לשלם לצורך, יהודי מיקרי בדבר שמלאכתו להיתר. It's talking about a keli שמלאכתו להיתר. Ramban? Yeah, what? Ramban. He says like this: What's called tzorech? What's called tzorech? It's called tzorech gufo. That's called tzorech. When we talk about shelo l'tzorech, that's called tzorech mekomo. It means like this: There's something called tzorech gufo, right? And there's something called tzorech mekomo. Our Gemara never talked about tzorech mekomo. Notice that our sugya speaks about what? דבר שמלאכתו לאיסור, לצורך גופו מותר. But not tzorech mekomo. The sugya never spoke about tzorech mekomo. Says the Ramban like this: The kasha was, heilan דהוא צורך מקומו, שלול לצורך קרית ליה, מתניתין. That says, לצורך בית הגרזים שהוא לצורך, אפילו שלא לצורך נמי שרי. That's where the kasha. Meaning, our Mishnah talks about what?

It's mutar even tzarich gufoi, says the Ramban. ... mutar, tzarich gufoi and tzarich mekomo. Tzarich gufoi, tzarich gufoi. But in teirutz shemelachto l'heter, ... everything should be mutar, right? So b'shemelachto l'heter, tzarich gufoi is mutar. Tzarich a regular keli which is melachto l'heter should be mutar, l'tzarich gufoi and mekomo. So then why does the Mishnah only pick one? Why does the Mishnah have to say, tzarich gufoi, l'hapotz egozim, to crack the nuts? What about tzarich mekomo? I need the place. But we explained this already. Our Mishnah talks about what? Our Mishnah, the maskanah of the Gemara. The hava amina, the hava amina of the Gemara thought it was talking about egozim, ... so why would the Mishnah pick a case of what? A case of? He gives two terutzim. He gives two terutzim. V'yesh lomar, l'hachi katani l'tzarich gufoi, lomar, d'kornesh shel egozim, to teach me that a kornesh shel egozim, l'tzarich gufoi, shall nafachim afilu gufoi asur, to make the deal that nafachim is asur even with tzarich gufoi. If it would say in the Mishnah tzarich mekomo, I would say, keilim shemelachtan l'issur, tzarich mekomo is asur. Tzarich gufoi is mutar. That's why, according to the hava amina of the Gemara, that keilim shemelachtan l'issur is asur even tzarich gufoi, the Mishnah picked the case of mekomo? No, gufoi. The Mishnah picked the case of heter, eilu. The smuchu l'teirei gufoi to teach me, shemafachin even toireh gufoi. The last part. That the Mishnah picked the case of toireh gufoi, even though toireh becomes also mutar, because we have to be metzayeh that a keli shemelachto l'issur is asur even toireh, even toireh gufoi. Kol sheken, the chiddush is that even toireh gufoi is asur by napachim. If it would say in the Mishnah only that toireh mekomo mutar, what? I would say by keli shemelachto l'issur, toireh gufoi taka mutar. But don't they have the same din? That's the kasha. The Ramban says—here, there's a tzad in the Ramban to say—Elie, are you with me, or you hear the simple pshat, right? That there's a tzad in the Ramban to say that a keli shemelachto l'issur will be mutar l'toireh gufoi; it'll be asur l'toireh mekomo. Al korchacha, it should be the same halacha, right? Once we're asering the kli, we aser it the whole way, and once we're matir the kli, then we should be matir the kli. Why l'toireh gufoi, yeah; l'toireh mekomo would be less? No, I'm just pointing this out from the Ramban. We're not holding it yet, okay? Does everybody see what I see in this Ramban? Comes along the Ramban—it's the second pshat, Ramoisha, Reb Yosef. You know who it is? I don't even know who it is. Who's Ramoisha, Reb Yosef? Rishon, Ramoisha, Reb Yosef. Yeah. Which question? The kashya one? That's a very simple question. Why should Rabbi Yosi taka write this? He writes, a peirush l'Rabbi Yehuda, l'tzorech means tzorech ta shmishai; shelo l'tzorech is called tzorech gufoi. But ein hachanami, tzorech mekomo is taka. Here? Unbelievable, yeah? According to one shita in the Ramban, a keli shemelachto l'heter, strange, huh? This is what you will see. You will see that new people, when you read your quickly the al kap Yosef, you don't know much. If you learn the bottom, you know a lot, but not all of it. But if you read the top, you know nothing. It's matzuy nothing. This is an unbelievable shita. Unbelievable shita, yeah? The Ramban brings a shita that a keli shemelachto l'heter is only mutar l'tzorech, u'shelo l'tzorech. What's called l'tzorech? Tzorech tashmisho. Its own purpose, what it's made for. Gufo is it and not the... and not the... Comes along the Ramban and he says, I disagree with this. This is that פירוש המתחכם; he holds the פירוש is not right, okay? Iyan the Ramban is your homework. ... the Ramban inside.

Today, we're just going to be me'ayer, but we have to explain the two shitos. L'cheira, what's the svara? Why should there be a svara that a keli shemelachto l'heter is only mutar l'tzorech tashmishai, it's only mutar where tzorech gufoi, but l'tzorech mekomo is asur? And the truth is, by the way, if you look at the Rashi, Rashi pretty much says also. V'kol shekein, ein tzorech l'gufoi ela l'fanos mekomo, d'eino talui. Rashi himself makes the tzorech mekomo kol shekein. You see the last l'tzorech gufoi? V'kol shekein, ein tzorech l'gufoi ela l'fanos mekomo, d'eino talui. L'tzorech l'mekomo is a lot worse than tzorech gufoi. Why? Why is tzorech mekomo a lot worse than tzorech gufoi, and what's the answer? No? Because tzorech gufoi, tashmishoi, they are in different categories. There was use of break something, the body. But tzorech mekomo was not שימוש. Why? Well, not muktsa. Why is it muktsa? It's not muktsa. Keli shemelachto l'heter, it's not muktsa. That's my shayla. My shayla is if it's a keli, it's not muktsa. Yeah. ... lo ... malacha. Just moving. It's mutar. It's mutar. Just moving. ... It's mutar. Yeah. And pasuk question is, it's not muktsa. So this is the shayla we have to ask: if it's not muktsa, yeah. Shulchan Aruch says you're not allowed to take a knife and ... I want to. Play the ... Why? That's ... I want to do it. Okay. What's wrong? I'm playing. I want to understand that before meaning you use it for this, what do you mean, I can do whatever you want to do? Why not? Why shouldn't you be able? What could be the problem? Because the only reason I'm allowed to use it is meant to begin with is because it's ... for a certain thing. This is what you want to say. So this is what we're going to have to discuss. What's the yesod? Now, I appreciate you've let me go a little further, because again, I just want to give you the mareh mekomos, and I feel there's a ... very nice deal. There's a lot of information I want you to know before we learn up the sugya properly, okay? This Shabbos is Ramban. If you come and you take a look at Tosfos HaRosh ... finish for today. I have to ... fifteen minutes, so let's try to ... I have it all prepared in front of me. No, no, no, no, no, no. He holds that you need a ... In every heter has to be ... like this ... Everything is ... I feel good by doing it. Good. Okay, let's go further. Now, comes along the Tosfos HaRosh and he says like this: פירש, קורנס של נפחים, אמר רבי יהודה, קורנס של גוזים. לפצע בו עגוזים. פירש, חורש של מספחים שייחדו למצוא בו עגוזים. בסוגיא, כלי שמלאכתו לאיסור, that we're matir, according to the Gemara, לצורך גופו, says the Tosfos HaRosh, if הוא ייחדו לעגוזים. ... חייב. ... כלי שמלאכתו לאיסור ... מותר. It's only mutar if you're meyached it. ... כלי שמלאכתו להיתר. ... according to the shitah ... Okay. Now, I want to point out ... סימן מג, אות א'. Says a chiddush on the zone. סימן מג, אות א'. Says the Chazon Ish, Shabbos ... דף ... אמר רבי יהודה, קורנס של אגוזים.

Nira d'lo aso b'tchila l'geziz. רבי יהודה answers it is talking about when he didn't do it, b'tchila l'geziz. D'im ken, peshita, pashut. Ela shel pachim, v'yichdal l'geziz. That's the whole machlokes of the Gemara, is this Tosfos haRosh. Now he didn't see, obviously he didn't see the Tosfos haRosh, because it's מפרש in Tosfos haRosh. What happened was I read the Chazon Ish, and I also read the Chazon Ish. I started looking at the Rishonim; it's the Rosh. People don't know this. The Chazon Ish says a chiddush, that this shakla v'tarya of the Gemara here is only b'yichado v'lo yichado. Mashma in the Gemara, d'kaamar, Rafach u'mazrak miyaser lei... Gemara opens it there. Comes the Tosfos haRosh, and he's the only one that says this. The sugya over here is talking about yichado. He says this is a halacha, the nira, the nira. Yeah, but I'm showing you the Tosfos haRosh already said it way before him. He didn't obviously see. Huh? It's still kasher l'maafre'a, because you could change purposes. You could do it. This gabbai, again, is going to show us a big yesod in keli shemalachto l'issur. Why? So let me just throw out to you the svara that we're going to speak in, insham. In the Yalkut Yosef, he brings down a very interesting Ran, and he discusses באריכות this yesod. He brings the Ran. ... חידושים ... לר"ן, שבת קכג עמוד א'. Even Reb Shimon, yeah? Even Reb Shimon. Even Reb Shimon, yeah, that doesn't hold of muktzah by keli shemelachto l'issur hold of muktzah. Even Reb Shimon who doesn't hold of muktzah, it's machlokes, bichlal this whole thing is muktzah. Moreh de'ah, the whole sugya in Beitzah, machlokes Reb Shimon and Yehuda. Reb Shimon doesn't hold of muktzah, letlei muktzah. Says the Ran, letlei muktzah? Says the Ran, not by keli shemelachto l'issur. And he explains why: because it's nothing to do with the person. It has to do with the object is asur. Muktzah, that you are maktzeh mida'atcha, that muktzah, Reb Shimon doesn't hold of. Muktzah b'etzem, behold. He says, what's the nafka mina? ... It means that you're not going to use this because of reason. Same thing like ... Torah tells you not to use it. ... You're not allowed to write it. ... b'tam issur muktzah, miklei shemelachto l'issur. Yesh omrim d'shani muktzah d'klei shemelachto l'issur mi'shar muktzah. D'shar muktzah adam maktzeh tami da'ato, aval b'klei shemelachto l'issur, asur hu mishum gezeirah, mishum takanat hachamyah, v'chein amrinan hu migo d'איתקצאי. Therefore we don't say migo d'איתקצאי l'bein hashmashos, איתקצאי l'kulei yoma. It could be muktzah even on a half a day. You know why? Because l'maaseh it has nothing to do with the person. For example, let's say, let's say it turned into a keli shemelachto l'issur. Somebody made it on Shabbos. Other muktzahs become muktzah, let's say, muktzah from Erev Shabbos. You know why? It has to do with you. Were you matzi it mida'atcha from Erev Shabbos? This has under Erev Shabbos. You know why? Because it's muktzah b'etzem. And he says an interesting sevara. He says like this: the Mishnah Berurah says it's cholek, says the Aruch HaShulchan says the Mishnah Berurah is cholek. Siman shin ches, se'if katan ches. U'v'biur halachah mashma, l'ta'am issur, u'machmas hechadat. It has to do with what? Hechadat. And he says a very big nafka mina: a telephone book. A telephone book, it itself is not issur, but if tishtamshus is issur. If you learn b'etzem issur, this is not b'etzem issur. But if you learn hechadat, the hechadat is this. You're masiach daas— no, he says, hesech daas. I'll be nafka mina. If you learn this ran, that it has to do b'etzem muktzah, this is not b'etzem muktzah. But if you learn the sevara is hechadat, because it's muktzah, this is a hechadat. You're not going to use a telephone book on Shabbos because— yeah, you with me? You with me?

Yeah. Is the pshat, is it b'etzem? Is b'etzem muktsa, right? It itself is a davar asur. Or a person knows he can't use it on Shabbos because it's a davar asur, and mameila הוא מקצהו מדעתו. It is a telephone book. Huh? Yeah, because you know you can't use it; it's muktzah. He says, nafshei minei is a telephone book. It itself is an issur, but you know that you have no purpose for it on Shabbos. But l'usuf, you're going to have purpose. So then that's the question: once it's a melachto l'issur, then comes mutar from the... But the question is, is that called a melachto l'issur, or stam muktzah? If it has to be b'etzem an issur, a telephone book is not b'etzem an issur. Mashenkein, mashenkein, if it's a sefarim, you're maktzeh midaascha, a person is maktzeh midaascha. So that's the Ran. The Ran explains the Reb Shimon's b'etzem issur. So then this is not b'etzem issur, right? This is not a b'etzem issur. Telephone book's not b'etzem issur. No issur in it. But if it had takkeh a sefarim hooked to midaasai, hooked to midaasai, you have it because of issur he was maktzeh midaasai. Okay. How do we get to our shailah in the Tosafos? Very poshut. If you came and you took a keli shemelachto l'issur, if it's b'etzem asur, so then the machlokes has nothing to do with what, with yichtei lo yichtei. Once it's b'etzem asur, then it's b'etzem asur, right? Mashenkein, if you're only... what if he actually can help you? A keli shemelachto l'issur. It's keli. It's a keli shemelachto l'issur, but if he has to hadach, so yichtei. That's how I understood. No, I'm explaining Tosfos. I'm telling you that this Tosfos, and the two stam in the Gemara about it, has to do with this svara. Is it betzem asur, or is... No, yeah, well, what's the... I'm helping you. No, yichdei is not going to make it not a keli she'melachto l'issur. That's the shaylah: is a keli she'melachto l'issur a mutar now, but it's not going to make it not a keli she'melachto l'issur. But if you learn that keli she'melachto l'issur means you are muktzah because of the issur, just on the yachid for a goy, so it's not a keli she'melachto l'issur anymore. The shaylah of the Rosh is, is it a keli she'melachto l'issur? It depends on the shaylah. If it's better than this, it won't help you, yachid. What's it going to help you? If I take a mukzah keli, a hammer, and meyached it for something, it's still a hammer. What's the difference? Yeah, but it's still a hammer which you want to use for a goy. What do you mean, it's a hammer. Shanelta. I'm asking you a question. No, you can do it, but you don't have to. When a person comes and says, Pass me the nutcracker, you still say, Pass me the hammer. I'm asking you a question. From now on you're going to say, Well, I'm using the hammer for a nutcracker. It's going to become a nutcracker. That's mutar because it turns from a kli to becomes mutar, but the shaylah is, did it become an issur keli she'melachto l'issur in the first place? That's the shaylah. The ma d'amar that assered the keli she'melachto l'issur if it's yichdei... The question is, it's letisa heter, and it's something which is for issur. You went and you meyached it for egozim. So the question is, what do you mean, meyached for egozim? What do you mean? Unless you're meyached in the sugya, you should not start. The answer is, it depends what a keli shemalachto l'issur is. If you learn it's b'etzem a keli shemalachto l'issur, so yichud is not going to help you anything. There's two shitos. One sheetah holds a keli shemalachto l'issur, it's mutar, and one holds it's asur. What's the case? The case is it means yichud. If it's yichud for egozim, you could do that after. I'm holding one step before. I'm saying you could. You know what I mean? You could play with that, huh? The question is, and this is the whole point, there's a machlokes in the Gemara if nafach is mutar l'tzorech gufo of the kli, a stam. The question is, what's the case? That if it becomes a keli shemalachto l'issur, that we say there's a machlokes on that. Says the Tosfos, terutz is תלמא when it was yichadoi. He was yichadoi l'egozim, and still there's a machlokes. Meaning the Tanna Kamma holds that a keli shemalachto l'issur is asur, and the second man d'amar says it's a keli shemalachto l'issur and it's mutar.

So that's beshuhicha dais, what's the keri shmas listen? And the answer is because it depends on how you explain the keri shmas listen. If you explain it as a din b'etzem, so here, even for gicha dais, still that's a heter. And then there's a machlokes, so it turns out from the klal it's mutar. That's a machlokes, two Tannaim. But if you learn that it has to do with maksa mida'atai because of the issur, so here it was not mevatel mida'atai; he was me'acher it. Yeah. Three times, I told you, three times. That's it. It can't be until tomorrow. Take the Ramban and take the... and the Tosefos, and the Chazon Ish. Chazon Ish repeated over anyway. Now, if you take a look at the... okay, you know what, let's start with Yerushalmi. Yerushalmi comes along and says, you know, the Gemara here makes a chiluk, keri shmas listen, yeiser, not yeiser. You know, says the Yerushalmi, I'm not interested in keri shmas listen. I'm interested in something else. I'm interested in teiras gufoi and not teiras gufoi. That's what interests me more. Mashma in the Mishnah, only with teiras gufoi. Mashma not teiras gufoi is asur. Who is that? That's Reb Nechemya. Alu matzpona that the braisa is Reb Nechemya says Yerushalmi, really our Mishnah is Reb Nechemya. No, how would you... Because the Mishnah says only teiras gufoi is mutar. Right, that's why the Mishnah says teiras gufoi is mutar, not anything else. A guyzim l'cheragufai. That's his pasuk for this. For a guyzim. But Mr. ... the ... a guyzim. Match anything else? Ask. Why is it asked? Which means the Yerushalmi's kash is the Yerushalmi's kash. It can't be after this Gemara, but the Yerushalmi. How do you understand? The Yerushalmi's the dayt in the Mishnah. It's tough. The Mishnah says you're allowed to do it for its purpose; you're allowed to take it and crack nuts with it. Anything else you're not allowed to do, it's mashma from the Mishnah. Even with that, you can break the egoz. Third gufo. Third gufo. ... the egoz. No, that's saying using that thing. Lakli. Says the Yerushalmi it's mashma from the ... in our Mishnah, which means the din of the Rishonim says the Yerushalmi is that's a good deal. I like it, says the Yerushalmi. You know how far I like it? Truly from the ... Because it's mashma only ... Anything else, even on a kli ... Answers the Yerushalmi. I think I have to leave you in two minutes, so I don't know how to work this out. I gotta leave in two minutes. Yerushalmi, where's Yerushalmi? Answers the Yerushalmi. Answers the Yerushalmi. Thank you. ... It's really the Chachamim ... Ah, you're gonna ask me a kasha, so why didn't it say tzarich gufoi? Tell me, in case here, that the story says in Gemara. Rebbe brought—first machlokes, ... the Mishnah is ... The Amar, ein it lehu l'tzorech. Rebbe brought, Reb Yehuda, Reb Chanina bar Shalemi, shem Rav say, no. Modim chachamim l'Reb Nechemya. The chachamim modim l'Reb Nechemya in what case? D'zayra b'mezurah b'mechanah. What is it? Expensive kelim. Expensive kelim, they are modeh that it's only l'tzorech gufoi, and not l'tzorech mekomo. Yeah? This is a kli shemelachto l'issur, so it's only l'gufo.

Shel mefachim, yeah? Shel mefachim is not a chisaron kis. It's not any more keilim shemalachto l'issur. If you follow this, you're shabbos. There's no sugya of keilim shemalachto l'issur. There's no sugya of nafal mutar because it's keilim shemalachto l'issur. That's where the Rambam got it. The Rambam comes along and says, shel mefachim, right? Comes along Ramban, Beit Yosef, says, right? The Rambam says, mutz machmas chisaron kis, im l'tzorech gufo v'mkomo. Comes along the Rambam, and he gives, for example, a kur shel gozin. Shel mefachim, I'm sorry, shel mefachim. That's called a muktzah machmas chisaron kis, which is asur l'tzorech gufo u'mekomo. Says Ramban Beit Yosef, I thought our Gemara says not like that. Didn't our Gemara say that the Mishnah is medayek, egozim mutar, mefachim asur, but l'tzorech gufo u'mekomo is mutar, so how could—right? Comes along the Girsaot, and they say, oh, you got to change the girsa in the Rambam. But you see that the Beit Yosef didn't change the girsa in the Rambam, and he says l'tzorech gufo. He had that girsa. So the pshat you have to say is he got it from Yerushalmi. Katyushalmi says that the sugya of egozin is l'bayek, muks machsaran. In the Rambam himself, in Halacha Zayin, the Chagigah... He says like this: Yapara d'Nechemya lameimar. He says, in d'Nechemya, that says it has to be l'tzorech gufo, right? Tzorech gufo, right? It has to be tzorech — what's the lashon of our Gemara? So it's tashmish, right? It says that there are two de'os in the Rishonim what that means. Atara d'chemya l'meimar tzarich gufoi, u'tzarich mekomo ein, v'chamal l'tzel lo. Peirush Rashi: d'hai tzarich gufo, v'tzarich mekomo d'Reb Nechemya, hainu l'tzorech tashmisha hameyuchad lo. It has to be what, like we saw in our Gemara, what? Tzorech hatashmish. Not dafka for eat, because michamel l'tzel is asur, only l'tzorech tashmisho. It’s kli. It’s whatever. No, no, no, no. If it’s, for example, made for egozim, you got to crack egozim with it. Can I go crack egozim if it’s made for cracking? Oh, no, that’s the second. Yesh mefarshim? Yes. Yesh mefarshim, afilu keilim shemelachtam l'issur, nishtachatlei l'tzorech tashmisho. What’s his question? Well, where is—right here and here. Yesh mefarshim. Comes along the Rashba and he asks a very interesting question: a koiter b'Nechemya, that it—

It only be what? Hashmishah, right? According to Reb Nechemya, kli shemelachto l'issur, mitaltel klal, afilu tzarich mekomo, v'eino tashmish hamyuchad lo, d'i shenyachol listalek achas tashmisho. Hainu, this is the shaylah here. Only tzarich tashmishah. Here. And im so, if you give it, Rashi says, kli shemelachto l'issur, eino nital klal ltzorech gufo, v'she'eino miyuchad ela l'meleches issur, aval tzarich mekomo ניטל. V'nitaltel hamyuchad lo, afilu kli shema'asehu, harei eino tzarich gufo. Something like this. According to Reb Nechemya, you'll be able to take ltzorech mekomo. Because the whole issue is to take it for tzarich hamyuchad lo, you take it lmekomo. You wouldn't take a hammer, right? So therefore, a hammer is dafka for hammer, egozim is dafka for egozim. But ltzorech mekomo, according to Reb Nechemya, mutar. Yeah? That's one shitah in Reb Nechemya. Im Reb Nechemya, if you're not doing tzarich gufo, right, only ltashmisho. But ltzorech mekomo becomes mutar. It's used for something that doesn't—it's not normal to use it for. It's like a normal movie. The Rambam says no, that ein kli shemelachto l'issur l'taltel klal, afilu tzorech mekomo, why? Ein tashmisho... Therefore, it's always aser. Then comes along the Rashba, and he says, Yesh mefarshim, v'lamechan yafilu kli shemelachto l'issur mishtamesh tzorech tashmisho. How can you have tzorech tashmisho? If the tashmish is davar asur, so you can never move a keli shemelachto l'issur. So he says, If you take it for a completely different melacha, but if you use it not for a gufo, but for something else to break, that's called tashmish koin lamechan. You hear the machlokes? Again, when the Mechaber says it has to be for tashmish, mamash, mamash, it's tashmish, only it. So when you have a keli shemelachto l'issur, the only 'it' is אסור, right? So then there's no such thing as keli shemelachto l'issur gufo l'issur, right? Because the whole gufo is only gufo issur, which is what our sugya. The Mechaber holds, keli shemelachto l'issur is asur l'tzorech gufo. Out of us. What about tzorech? That's machlokes Rashi and Rabbeinu Tam. Rashi learns that it's mutar because terech l'kaymo is normal. But the Rambam learns terech l'kaymo is aser even koretz b'chemya by keilim shemelachtam l'issur. Says the Radvaz, even though it's always worse, I thought keilim shemelachtam l'issur is aser l'tzorech gufo, and it's mutar l'tzorech l'kaymo. I thought it's worse. Says the Radvaz, it's worse to us, but not according to the... Okay. Check the Beis Yosef says it's always aser. Even keilim shemelachtam l'issur is always aser. The last statement, you can use me'ein melachah. Oh, me'ein melachah. That's instead of people. Comes along the second sheetah and he says, no, it doesn't have to be a mashma mash gufo; it has to be kein gufo. So keilim shemelachtam l'issur could theoretically be what? Used. I think the Gemara says that... because it's sitting on it. It wasn't me'ein melachah d'Rishonah, but eino chanami, me'ein melachah d'Rishonah would be what? Would be mutar. I don't have time. We're going to explain the shitos very well: the mechamah sheetah, tzorech gufo, and the two shitos in the Radvaz, what's called tzorech. I just want to end off with one more nekudah, and the reason why I'm doing this is I want you to realize that the further keilim shemelachtam l'issur is in these words, the Radvaz.

The Rosh, the Ran, the Ramban, and a Biur Halacha and a Pri Megadim. What happens if rov of pamim the keli is a melachto l'issur? Most of its usage is a keli shemelachto l'issur. Most of the time—hamer, most of the time—it's almost for everything. Oh, it's a rov tashmisho. But it could also be used for what? It's a machlokes the Pri Megadim and the Biur Halacha. The Biur Halacha comes along and says, Hagam shehaPri Megadim lomed shezeh keli shemelachto l'issur, I don't think so. It's the Biur Halacha—not so poshut. Biur Halacha, siman chet, ot gimel, dibur hamaschil 'kurdom lachto.' It says like this: 'Kurdom lachto,' yeah? A carding-to-cut. 'V'da, d'kasav haPri Megadim, v'hiptachti b'mishnah berurah, d'kli, d'rov lachto l'issur, hu gam ken bichlal kli shemelachto l'issur. ... v'lo ya'aleh da'atcha ... rak l'issur. Rak li'pamim mishtamesh bo l'heter.' Kitzur, that's coming a raya from Kedeirah, d'i kli shemelachto l'issur, derech hakli l'hishtamesh bo lishneihem, derech shehaissur mishtamshim bo yoser, im al kein lo daiti minei, v'lo yafsilu meleches heter umeleches issur. What's the machlokes the Pri Megadim and the Mishnah Berurah? Pri Megadim is learning that it's a din in cheftza, this is din in the cheftza, this is... What? What it says, when you have a keli, which is lo pamim l'rachtzo l'isur, even if it's also l'heter, it's still called muktzah. It's asur. The halacha says no. I disagree. I hold that it has to be all the time l'isur. Loy l'isur, it's not. What's the pshat in the machlokes? This is the pshat in the machlokes. Even gadol understands that it's a din in cheftza, not din in the person. So whatever the rov tashmish of the rov of what this thing is used for, that's the name of the cheftza. Who's wearing it? It's the person. It puts on ... something is mutar, and he says these words. Listen to the words he says. Here, the ikar ... to ... derech ... ... The ... ... The ... ... he's ... The muktzah told me the person. I'm not ... I don't want to use it. Even though I don't care about you, I care about the cheftza. ... I don't care. Okay? ... I think he agrees. Just listen to the Ran also. The Ran speaks about the shaila ... yeah, and ... ... changes its form. Okay, we're going to get back. Okay, we're going to get back to ... all this. This is the ... The ... says that a keli ... what's the halacha? Question. Yes. Okay. Review the Rambam. I would, bihuvi, bihu, B-E-O-O-B-E, bihuv. A bihuvi is take a look at the following Rashi. Rashi says, Rashi says like this: l'tzorech gufoi, right? According to the man d'amar that says that you're not allowed to move a keli she'melachto l'issur l'tzorech gufoi, Rashi says, u'sharkein ein tzarich l'gufoi, ela l'efanot mikomo, ein metaltelin. A keli she'melachto l'issur, if you don't need l'gufo, but rather l'efanot mikomo, ein metaltelin, if you don't move it. Now, meaning it's even l'gufo too, which is the more... Right. First of all, two things. A, from Rashi we see that tzorech gufo is a lot more reason to aser—I'm sorry, tzorech makomo is a lot more reason to aser than tzorech gufo. That's what you see from Rashi.

This is our first kol shekein list, which means there's more reason to answer. Another thing you see from this Rashi, which I want to be medayek: why does Rashi say, kol shekein, l'tzorech mekomo? Why does Rashi explain kol shekein of ein tzorech l'gufo, ela u'lefanos mekomo, d'ein itza? Why does Rashi have to explain it that way? Just say like this: if you need l'gufo, or you need it l'mekomo. Why does Rashi have to say, if ein tzorech l'gufo, ela l'mekomo? You notice how Rashi speaks out? Tzorech l'gufo, kol shekein, ein tzorech l'gufo, ela l'mekomo. Don't say, kol shekein, tzorech ela l'mekomo. Nice style, right? Plus the style. When you read the Rashi, Rashi interesting Rashi. Rashi does like this: if you need l'gufo, the Rashi explains what l'gufo. Then you want to know l'mekomo, so Rashi should say, kol shekein, ein tzorech l'gufo, right, ela l'mekomo. Why does Rashi have to say, kol shekein, ein tzorech l'gufo? Rashi should just say, kol shekein, ein tzorech ela l'mekomo. Why do you see the English? So, pashut is like this. Pashut. Explain the דין, explain the דין. Why? He just said it. You have to go back again and say, kol shekein. No, he just finished, kol shekein, ein tzorech ela l'mekomo. Why do you have to go back again and say, kol shekein, ein tzorech l'gufo? Chatzer v'lachlukah. Before, ... York. Before, York needs makom. He would talk. Here, he talked one second. Did he just explain to you what tzarich gufo is? Right. But the same, kol shekein. You have to go back and repeat the same words again. Kol shekein, maybe ... You have to go back and repeat the same words again. It doesn't work for what I said before, then kol shekein if it's ... Right. The answer is like this. The simple way to read the Rashi is, the reason why Rashi has to add on again, the kol shekein, in a tzarich l'gufo, because he's trying to explain to you why he's not a kol shekein. When you need legufei, it's aser; u'kol shekein when you don't need it legufei. But you know that you also... You don't see those Rashis are speaking about the kol shekein. If Rashi's telling me the case, and the Kasher is, why does Rashi have to speak about ein tzorech legufei, I'll talk from the... So if Rashi explains just the reason why it's a kol shekein, then I see what Rashi... I mean, again, I can hear... You know what I'm trying to say? You know, whenever you have a diyuk, whenever you have a diyuk, you have to know: is it really how strong of a diyuk is? That's all. I could hear that we could get away if we put the... the mechud in Rashi a little bit different. U'kol shekein ein tzorech legufei. That's what Rashi... And then Rashi gives me a case where, what is it? When it's tzorech only lmekomo. It makes more... But it depends on how you read, where you put the comma and the form, okay? But our question was, if you read it regular like this: A, kol shekein, what? Where a case where it's lmekomo, then you don't have to speak out ein tzorech legufei, okay? Oh, you don't see, or you're not...

Yes, let me see if you understand. At the case of lapsa l'isser, l'shayach l'kumai really begins from the words of ein tzorech l'gufoi ella l'kumai. We'll soon see, okay? That's nekudah number one. That's the pshat. We're trying to explain to you why is it a kol. I'm not giving you the case of tzorech l'kumai, because tzorech l'kumai, you don't have to repeat the ein tzorech l'gufoi. The ein tzorech l'gufoi, I know it's not l'kumai. We'll soon see. I want to ask another shaila I want to ask. What means tzorech l'kumai? What does it mean? This Shabbos is your big pesach, and the bachurim are writing down every word that you say, so you have to tell them. If I ask you, halacha l'maaseh, we're matir a tzorech meh, what would you call a tzorech l'kumai? You need the place. What would you call a tzorech l'kumai? Sorry? You need a makom of the object. What did you say? What's in the plan? I said that you need the makom of the object. Are you saying the same thing? Saying the same thing? No. Okay, now I want to show you a very interesting Rashi. Everybody take out the Rashi. Kuf chaf-daled. Already. ... that's what this object is, that's where it's placed. Right, like he says. So let's take a look here. Let's see Rashi. What's called tzorech l'kumai? How does Rashi explain it? U'lefanos mikomo. To empty its place. Rashi says, and you also need it for something else to place? No. Rashi says to empty its place. Huh? Rashi just says what? Kol, ela, lefanos mikomo, to empty the place. It just says to clean it. To clean it. Let's take a look at Rashi, kuf chaf daled amud aleph. Give me a maskil, kol chaf daled amud aleph. What in the Mishnah? Kol hakeilim... he only has to read. Kol hakeilim... Which is what? What's the group for? The rach. Yeah, the rach. The Mishnah. Right? What's the group for? ... They leisha is kayma. Now you come and tell me where I got this. Same stuff. They're the very same as Beis Yosef and Hilchos Yom Tov, the classic... What happens when you don't need the place, yeah, but I need the place to be clean. Why do you need the place? I'll give you a very good example. At the guests are coming. No, I just— okay, but that's the question. What's called tzorech makomo. Here, I'll give you another example, which the Rishonim speak about, the truth is all the poskim speak about today. Let's say you have a fan, yeah? You know, everybody, you have a lot of fans, but not those types, the one that makes cool, right? You have a fan. It's in the middle of the room, and you have a baby. And the baby's crawling, and it's dangerous where it is, because the baby might get hurt from it. So you want to move it. It's a keli she'melachto l'issur. Now, l'tzorech gufo you don't need the fan, but you could call it tzorech mekomo. Now what do you mean? You need to place— Because the baby needs a place to be? No. Or you don't want the— you want it clean. You want this muktzah to be clean. You want it to be clean. But the baby is there. But you're not moving from the wind. Not wind, I'm talking winds. The thing is there and the baby's crawling. Now you don't need the place empty because the baby—

You don't want this object in the place where the baby walks. So the issue of the koima is, you want to clean the place out. Is that called one? I'll give you another example. I want another example. Okay. Let's say you have a tablecloth on a shelf, and you try to pull out a sefer, and it's blocking the sefer. Now, you don't need locks, because the... Is that also called tzorech mekomo? So for that, I can say it's not a mekomo. Am I saying, according to the Rach, I need relationship? But I am using it. Because the book has to pass through that place for that... I'm already... Amak. It's not exacting. Stick with the... The fan also? No, no, no, no, no, no, no, no, no. I think he's right. The baby's going to go there anyway. No, it's not right. I don't need the place. I just need the fan should be there. That's it. Is it the object I don't need, or is it the place that I need? You can say that I need the place also. Why? Because even the fan wouldn't be there... Let's say, very simple. Let's say the sandwich is ugly there. It's ugly there. I want to take the fan and put it away. Do I need the place? No. Do I need the fan not to be there? Yes. I need the house to be clean. That's Lefanos miKomo. I need a place for someone to sit there, and that's called ... So, if you don't like what I say, it's a title. It's a free country. We can look it up in the Beis Yosef. Beis Yosef, okay? Hilchos Yom Tov, siman taf-kuf yud-ches. L'maan bet yourself. Not moran, that's you. L'maan bet yourself. I think we should ... speaking about ... he's looking. Yeah? Good? So the question is again: from Rashi's mashma, Lefanos miKomo. Rashi never said why I need Lefanos miKomo. That's the question. Lefanos miKomo, I need a clean house. No? Yeah, you need Lefanos miKomo. But according to the Rach, the Rach says clearly that what does it have to be, Lefanos miKomo? Like, you have to use ... Now I want to show you another thing. If you take a good look at the next Rashi, the Rashi says ... That's Rashi, next Rashi. Now there's one word in Rashi, very, very important Rashi word. Know you're not feeling well? Very, very sick. Yeah, very important word in Rashi. You have it? ... One word. Rabbi, why do you have it? What's the extra word in Rashi? No, you already missed it. No, you already missed it. No, you have to. It's after. No, that's ... No. That's good. Shabbos. Rashi seems to learn, when we talk about ... you know what ... is? Bis. Shabbos. Read it. Bis. Shabbos. If you take a very good look, what else are you gonna ... Let's take a look.