Shabbos 123a: The Foundations of Muktzeh, Hesech Hadaas, and Moving Kelim

Transcript

Why is a keli nיטל בשבת? What's that halacha? ... No, no, no, no, no. One second, one second. What is the heter of a keli to be nיטל בשבת? It depends. It depends. לפני... You need to use this kli, you need to put something that you're, for example, food. In order for you to have food, you need something to be put on. Something to put on. Why? Keli doesn't have to be used for food. To make it usage. My question is like this. You see, this is what I want to get at. Remember I asked you in Hilchos Muktzah, is the pshat whenever there's a din of kli, a person not muktzah da'ato minei, right? Whenever what? Whenever there's a kli, a person doesn't put away his mind from it. Or there's a special halacha that keliim are ניטל. Now what do I mean by this? Do you remember I discussed with you on the side that keliim are not ניטל שלא לצורך, right? Remember I asked you why is a keli... remember, right? I asked you a question like this. When a person doesn't—let's say there's a halacha, keli is not ניטל שלא לצורך, right? We saw this in the Gemara. A keli which has no purpose, for no purpose, not has no purpose, for no purpose, is not ניטל. Why not? Why not? It's not in your mind. Pashut you say, because it's not in your mind. So I showed you from the Rishonim last week that there's a special gezeirah, not because it looks, a special halachah, shema yavo l'hotzi. We're afraid that you might come to be motzi, and therefore we're not going to be matir a keli. That was the gezeirah. That was the gezeirah. Remember that was the gezeirah. Remember the gezeirah. Remember I spoke, that was the third thing the Gra pointed out. The fact that we come, we ask, keilim shelo l'tzorech is a siman that there's no muktzah here, because once the keli is mutar, how could it be muktzah? So from here we see there's a special gezeirah called gezeiras keilim, okay? Nothing to do with muktzah. Nothing to do with muktzah. Okay. Now what's motzi from that gezeirah? What becomes, what makes something not that gezeirah? There's a gezeirah called that you're not allowed to use this. No, because that's hatza'ah. So what becomes mutar? You want to hear? You had your baby that day. Okay, so let me tell you, this is not from me, this is open Rishonim. One of the reasons that keilim, even keilim ha'mutarim, shelo l'tzorech is asur, there's a special gezeirah, a special takanah, you might come to carry. They asked for what? To carry. You move. It's like muktzah. Why would you do it? Only l'tzorech. Not l'tzorech, okay? So according to this, right, then it comes out that keilim which are taka not keilim ha'mutarim... Keil matzur. Why are they muktzah? What halacha of muktzah do they have? The teretz is a special halacha of muktzah. What is that halacha of muktzah? That a person is maktzeh daas in the... right? The person was maktzeh daas in the... Maybe he may use that for the melacha asurah. Why? Why they give him muktzah machmas issur cases not that way, muktzah machmas chisaron kis is not that way? Things like a TV, muktzah. Why? Why can't use it for... Why she uses... basically... That's only one to what happened to the other two types, muktzah machmas issur, muktzah. Whenever a person is maktzeh daas in the... when a person keeps, whether it's because of issurim, whether because it's expensive, whether because he can't use it, whenever and whatever he's maktzeh daas in the, that becomes muktzah, all right? So then when is there a heter of keli? What's the heter of keli that takes away that problem of muktzah? So either he could come and say that because it's a kli, mameila a person is not maktzeh daas. A person is not maktzeh...

And the reason is, and the reason is because a person is matza daito. Why? Why is he not? Why not? Why should he be matza daito? The keli shouldn't... You're saying the reason now. That's the heter, right? In other words, when someone comes and asks you, why is tevel mutar, mutar? And the answer is, either you come and say because the person's not matza daito. This is not an answer. Person, why is he not matza daito? That's answering the question. Why not? Why is he not matza daito? Because he's not. The reason. Okay, so go, go, go. Right. Why if you're maksim da'ato, you are? Why you are, you're not. If you're not maksim da'ato, then also, no? Why if you think about that you're going to use the kli, it should be mutar? The answer is because that's not muktsa anymore. The translation of muktsa is, I separate. I separate. Pasul from machshava. Unless you want to use it. Ay dilma, ay dilma, it's not so much that there's halacha, matza, not matza. There's a special halacha that a keli can't become muktsa, since a keli is omeid l'tashmish hamuchan, is by itself is not muktsa. If for itself is not a davar hamuktzah. Even the pshat is that the person is not matza a davar, which even though he didn't think about it, could be he didn't think about it, he's going to use it. But if he would think, if he would tell him, by the way, you want this cup on Shabbos? Yeah, why not? Maybe I'll need it. What is the special halacha that they never asked if מוקצה came on Yom Tov? What do you call came on Yom Tov? In fact, you, they came and said like this: certain things, it doesn't apply. It doesn't apply. Why? ... if the shimush that you're allowed to use it, it will be mutar. You're trying to say that. Give me a second, give me a second. What? Why should the shimush will be ...? Not what we're saying now. No, like this. My question is, every muk, every time there's muktzah, what is the chisaron of muktzah? The translation is a person muktzah by today, right? Which keli would be also muktzah, but still a person is not ... It should apply to kelim also. No, the pshat is, it doesn't apply to kelim, right? If this is true, so shelo l'tzorech, you don't have to come and say a special gezeirah. According to this, you need a special gezeirah for shelo l'tzorech? No, it's not. If kelim are always mutar, then I need a special gezeirah to aser shelo l'tzorech. Why? Because a person doesn't have to be maktzeh or not maktzeh; it's anyway mutar. So I need a special gezeirah. But if the pshat is that a person is maktzeh and not maktzeh, right, then I don't have to come and say shelo l'tzorech. It's aser. It's there because it's me'atzmo, because it's shelo l'tzorech, because the guy never thought he's going to use it. A person never thinks he's going to use it shelo l'tzorech by a case where the kelim are not a full ... I'm trying to understand: when kelim on Shabbos that are mutar, is it mutar because the person not maktzeh da'ato in the beginning, or ... Why would you want to do a ...? Why is ...? Why Chazal came and assered it? You mean ...? ... There's no ... ... and the answer is Chazal, משום ... We're afraid they might come to ... It's a ... All I'm trying, I'm trying to get down to halacha l'maaseh. Someone walks over and says to you, Kid, can I use this on Shabbos? It's a keli shemelachto l'heter. Now, do you need it to be a keli shemelachto l'heter, or is it a machshava? Well, just because it's mutar, it's already okay. It doesn't have to be a keli. There's no halacha that it has to be a keli. ... after the machshava, or after the melacha, or the ... That's a separate question. That's separate. Not באמת. Again, a cup is a keli shemelachto l'heter. Why is a cup mutar on Shabbos? Is it because the etzem, since it's a davar l'heter...

A person is not matir daytin today. That's the simple pshat, right? Which means, being that drinking is mutar on Shabbos, and I want to drink on Shabbos, so therefore, in my mind, I know that I'm going to drink with this on Shabbos. Meaning, if you want to, you could. Which means, if I want it, I could, right? It's really not like that. Or, so let's say I pick it up shelo l'tzorech. So shelo l'tzorech is the pshat. I never was kovea that I'm going to use the cup for this tzorech. So therefore it automatically becomes a kli mutzar for this tzorech. I never thought I'm going to use it. As far as what I did use it for, I was maktzeh daas. The word thought. Huh? Right, using the word thought. That's one way. Or the pshat is, it's not you. Keilim are automatically mutar; Chazal never assered keilim. They never assered keilim. That's why we need a special gezeirah of shelo l'tzorech. The meilah, what does it come out? That the heter has to have a kli to be matir it. In order for something to be mutar, it has to go under the heading of keilim. What makes it into a keli? This is a very big shailah in the sugya. Now let's get back down. The Rishonim have a simple shailah. A simple shailah. When a person has a keli shemelachto l'issur, okay, and you have shum inside this keli, because we come and say it's not a keli now and therefore becomes mutar. It depends on how you learn the halachah. If the heterim always is that a keli is mutar on Shabbos, you can't come and say it's not a keli, to be matir this, it has to be a keli shemelachto l'heter. You're always going to have to turn it into a keli shemelachto l'heter to be able to move it on Shabbos. It's could be asur. As a matter of fact, something which is not a keli becomes asur. It has to have a keli, and therefore the keli has to turn into melachto l'heter. Every keli, in order for it to become mutar—are you with me? Maybe I'm talking, maybe I'm—huh? You're trying. Okay, it's very, very simple. You know, muktzah is a very funny halacha. It's a very funny halacha. Why? Because certain kelim, yeah, which to me, to me, are mutar, to you might be asur. Same halacha, right? As a matter of fact, even a pri megadim. The Pri Megadim wants to know by a muktzah machmas chisaron kis, does it depend on the owner, or it depends how the world looks at it, right? There's a Pri Megadim like this, if I'm not mistaken. I think it's a Pri Megadim. Why do we call muktzah machmas chisaron kis? Is it the person, or is it the world? I think we pasken it's the person. I think we pasken it's the person. You want to look? Let's look inside the Mishnah Berurah. Take a Mishnah Berurah. What's a muktzah machmas chisaron kis? Take a look. I think it's on oilam. Because the—if you go on the person, for some people... And a Chazon Ish. No, it's the person. It's the Pri Megadim. The Pri Megadim goes after the person. Okay. The question is going to be like this: does muktzah have to do with the person? You have it? It comes to the muktzah machmas chisaron kis. You... the machmas... the machmas... it's the person. It's the person. It's the Pri Megadim. The Pri Megadim goes after the person. Here, I could use. It's clear stopping I could use. Here. Let's say, let's say I'm a rich guy. So, a rich guy, huh? Okay, it's very, very simple. Whenever you have muktzah, the muktzah always has to be understood: what makes it, what creates it. Did Chazal come and say we're going to be kovea issurim, or Chazal were kovea the issurim depending on daasi shel adam, that the person is maktzeh? Chazal understood that if it's a keli shel melachto l'issur, the person is maktzeh. Chazal understood that if it's a gufa, the person's maktzeh, Chazal understood that muktzah is only because the person is maktzeh. But the yesod of the muktzah is the person. Or the person that he was maktzeh. He's the source of the muktzah, or not?

Whenever we have muktzah, what creates the muktzah? The person, huh? You saw the pnei... Is it the person that creates the muktzah, or it's the metzius of the kli? This is a kli hamuktzah, kli asur. Chazal will kavea what keilim are mutar, what keilim are... Either way, huh? You think... Yeah, no, no. I'm telling you here, a watch. Expensive watch. Why is the muktzah? Expensive watch is a muktzah? Well, because the person himself was maktzeh mida'ato an expensive watch. What is that? Means like, huh? Is it the person or is it the thing itself? Think. Is it the person, or is it the thing itself? Okay, now, what's the nekudah? Whenever we're matir, okay, a keli hamutar, what's the heter of it? It's because the person was never maktzeh mida'ato, or it's the cheftza has to be a keli hamutar. Keilim, Chazal said keilim shemelachtam l'heter are not muktzah. It doesn't work. The keilim. Is it you, or is it the keli? What's the nekudah? When you pick it up, shelo l'tzorech, the keli is always a keli hamutar. It really should be mutar. Comely and make it... That's the shaylah. If the keli is a keli hamutar, so how did that ever become asur? That's what the Gra means from the Ran. There has to be a specific takanah. Has to be. Because otherwise, you might come to carry. I mean, the keli is mutar; I can turn into issur. But if you learn it has to do with you, you are not metzamtzei. You never plan on using this to play baseball with. So you see from this that the tzad of muktsa is either the keli or the person. In one case it's mutar for everything, and you have to make only... In the other case... Where do you saw this in the Yalkut Yosef? Where do you see this? Tell me, tell me where you saw it. I'm saying it's important for me to know. But that's what it is. That's the shayla. Does it fall off because of hashkacha? If it falls off, play anything, so I have to make a hashkacha on everything? That's what I'm trying to tell you. If the pshat is it's machshava, then something doesn't have to necessarily be a kli to be mutar. It's like a car, and you can say I'm going to put something in my car as it uses the cover, right? Why don't we use a better case? A keli shemelachto l'issur that turns into a pot. Meaning, what's the pshat in the hammer? I have kavana to use it, right? But it's good b'issur. It's still... that's what I'm saying, it's good b'issur. Don't do that, don't do that. Let's say this, let's say this. A keli shemelachto l'issur, for us to say that we don't look at it as a keli shemelachto l'issur, but rather we don't look at it as a keli at all. Can't be matir if the halacha is you need a keli to be mechamoter on Shabbos. In order for something to be mutar on Shabbos, it has to be a kli. The daas ha'adam can only change that a kli should be l'issur could turn into not a kli at all. And because I want to use it for the food, it becomes mutar. Understand? That's what our Gemara — that's the second svara of Rishonim. Second. The second svara of Rishonim. What was the second svara? What does it mean it came into play? Not a kli. It becomes batel to the food. It becomes batel to the food. The first came okay, for food. Which means, how does a kli turn into not a kli? It was a kli from l'issur. The answer is — you know, I'll give you a good example. In Brisk they say over that we're not mevatel ta'amim l'chachamim. We make the ta'amim l'chachamim, and then we're mevatel them. Here too, we're not taking keilim from l'issur and making it a keilim from heter. We're making it that it's not a kli at all, and then it becomes mutar.

The rishonim say it becomes batel to the food. It becomes batel to the food. The rishonim say it. The rishonim say it. Let me ask you a question. Khazal. Khazal decided that since the person... What's the sense in that? I'll tell you the gayonim. Imagine you have food wrapped up in aluminum foil. Are you going to come and tell me the food is in something? It's food. It's food. It's wrapped up with something, that's all. Are you going to come and tell me... You're not going to eat it with the... I say, you're not going to eat an orange in orange with the peel. An orange with the peel. Are you going to eat the peel? There's no machlokes. Orange and... they're going together. It's one. I'm saying, but are you going to eat the peel? You're not going to eat the peel. Yeah, because beautiful. You said it. Pass the salt. I don't see any salt on the table. What do you mean the salt? The container. The container is the salt. The container is batel to the salt. Pass the salt. Pass me the drink. I don't see any drink. Oh, the bottle of Snapple. Snapple. This is the title. That's the mashal. This is what the rishonim are saying. It's the food itself. So what am I saying? It's not a kli at all. I don't look at it as a kli. I look at it as a wrapper now. I look at it as a wrapper. Now that I look at it as a wrapper, here a guy comes and says, You know what? It's 50 cents for the candy and 5 cents for the wrapper. Candy? It's the candy. What are you paying for? It's not a wrapper. You know where you can have it? Maybe you can compensate. It's 50 cents for the food and 50 cents for the... No, for the pot. For the bottle. The bottle. They don't charge the bottle. Only because you recycle, because they want recycling. As a matter of fact, you want to know something? Let me talk to you for a minute. What's the heter to drink if this wasn't your cup? Why can I drink from this if this wasn't steel? There's no steel. It's not a kli. It's only holding the drink. It's according to... Because he... That's the heter. According to this, you could open up the bottle, the can, throw the can on Shabbos, according to you. Because this is not kli. You're not making... I lose you. Anybody who says you can't. Because they don't say you can. You're making the kli. You guys don't even understand. It's this is a box. The cap turns into a kli. No, but... Are you allowed to open up tuna on Shabbos? The can? No. But if you open it, make a hole in the bottle. But... Why are you allowed to drink the Coke? Because once you open it, you made the kli. So the question is on Shabbos. To make open, that's only a can. What do you do with this? No, this can. I know this heter... Why are you allowed to... It's clear. That's called a maiseh. Maiseh, but you're making a kli out of the top. It's a maiseh chiddush. You used to use it l'chayim. L'chayim, l'chayim. Let's drink l'chayim. Come. Come. L'chayim, everybody, l'chayim. I gave you a few examples. This is not a bottle. It's Patel. It's not a bottle, it's Patel. It's good. It's not a bottle, it's Patel. Patel. Test me the Patel. You can't use it a second time.

Because second time shayla, you're making it into... You use it yourself. Second time. The whole shayla, yeah. So the kitzur, there's a whole shayla by aluminum foil. The whole shayla by aluminum foil. Yeah, aluminum foil is a little bit different. The first time came with the food and you have all these svaros, then you should go to the mikveh, you have to be tovel. They say it's tevilah, and since it's chad pami, therefore chad pami is... chad pami. That's how they explain the heter, not the way I explained, because baltzi for the food. Anything which is... you say, right, the whole shayla. So Rav Chaim told me that the way to do it, if you want to say that it's a kli, you got to crush it. You got to crush it, make it like a lavavitcher hat, and then you could use it again, because then you made it a kli. You made it. He says... I went to Rav... I told him, I told him, why? My father holds you don't have to. He said the fact that it's only used chad pami, and you want to use it for a second time, you made it into a kli. Ah. This is chad pami. Now that you use a chad pami, it makes the... right? You decide to make it into a kli, so you made it into a kli. He said, contradiction to this. This is my father told me you're allowed to use the bottle for... I remember anything. I don't remember anything. I don't remember anything. No, just throw out. Just throw out. He sold to you. Everybody knows. Just throw out. Getting back to halacha l'maaseh. So if I make sure that ... we apply with ... That's okay. I just threw over ... one of your sons. One of your sons has had to eat. It's not a bottle. It's bottle. It becomes part of the food. I showed you the drink. The drink comes with the bottle, okay? Now, there's a ... over here. There are no keli over here. What keli? ... I don't see any keli here. I see food. There's a keli over here. Food. It becomes ... here. It becomes ... to the food. Unbelievable, ... to the food, yes? ... like this. If it becomes ... to the food, says the ... then you have a problem. Then again you take it, because there's a special halacha of ... with the Shabbos, special halacha that a keli is ... with the Shabbos. Something that doesn't have a shem kli is not ... with the Shabbos. Therefore the ... comes ... Yeah, yeah, yeah. It's the food that you can. So that's okay. So why? No, no, no, no, no. According to ... you can't eat the food. How can ...? I'm not carrying the food. You take them to food. You make a bracha on the ... It's assur to the food. What does that mean? So Rashi is saying even if batalta the food, you still have to be metaher it, because even food is assur. Why? Even food is assur to the food, because whatever you matir daiti becomes assur. If kodsman, you don't have a heter to move it. It's assur. You need a special—only kelim are mutar. We don't care about you; we care about the cheftza itself, and this is not a cheftza mutar anymore. Why? Because it's not a kli. Kavua d'Rabbanan needed to remain a kli. So what do I do? I say no svara. And because it makes sense. So therefore the shul—you know what the shul... because it's not the oichel; it's assur to the oichel. So that's the whole shaila now. Is it only by met or even by...? Rebbe, it's not clear. Please, Rebbe, repeat yourself, please. You cannot do that. Now. Yes, what is the...? Rebbe, I don't understand. I'm not... close, close. Do you understand what I want now? If it's taitches that the person is not makpid daito minei, you don't need a shem Hashem kli to become mutar. You don't need that it should be a kli, as long as the person wasn't makpid daito minei, it's mutar. It's not even a kli. It's not a question of kli. It's not even a kli בכלל.

As long as kli. So, say, as long as for something that is a kli, you have a ... Say, my ... feels more touching. No, these ... are not ... Person thinks himself not going to use the ... Then it becomes ... Now, yeah. You think that the ... of how to remove? Well, you have to know where the muktzah starts. The muktzah starts here. I'll give you another example. Give you another example. There's a famous sugya called nolad. Nolad. An egg. An egg, like dates. Anybody learns ... dates or nolad. Nolad is the worst type of muktzah, according to many opinions, because it was ... Even though it's ... muktzah is only ... Nolad is ... Why? Why? The answer is very, very simple. Because the person that had daas for it wasn't ... It was never daas for it, huh? ... Nolad, okay. Ah, not talking about a person. Person muktzah. An egg. Egg, egg, egg. Egg. Who? ... Nolad. Muktzah. He never set it aside. He never set it aside. Chest inside. ... That's nolad. Now, ... but you know she's pregnant. She has to give birth. You know it's ready. What's ready? The fetus wasn't here. But it's 100% that it's going to be here. How do you know there was 100% not Shabbos? Because, I mean, Sunday, Monday, Tuesday, why Shabbos? You know when she gets pregnant. That's not a child, it's an egg. I'm talking about the egg. You know when the egg comes out. You don't know, you don't know. There's something... every day they bring a... every day they bring a... different... As he says, she has the kol yom eight days. So she also be Shabbos. What happens if the egg comes every day, of those eggs... Maybe not. Every... I say eggs. Egg which is born on a regular, regular yom tov, which doesn't follow Shabbos, is not after Shabbos, not before Shabbos, regular yom tov, regular Shabbos, it's a gzeirah. It's a gzeirah. You add to Yom Tov אחר השבת, ושבת אחר יום טוב. כן. Because on Yom Tov... because I have to get pregnant and give birth. They are... That's the machlokes. Chanan the Rabbi doesn't hold the gezeirah. That's the Gemara. Chanan the Rabbi holds a different... Yeah, it is. Right. But... the muktsah of nolad is because the person did not have kavanah. Okay, getting back to my... getting back to my... If someone asks you, this is why I think it's very important, if someone asks you what kind of heter is there, agav. This by the word, it's a met. It's covered because of kavod habriyos, it's a met. Chazal matir. Heim amru, v'heim amru. But why would agav work on a regular mokom? Why would agav work on a regular— that's the big question. But the answer is, we never got to— we answered. We answered. That's the opinion. The one that— because that part I understand. But the word, the first sheet, Shulchan Aruch, that there's a special heter to be metaltel because of kavod habriyos. This is why. Why is it not only met? We should say, oh, you know what, met, Chazal matiru, but not here. And this is what I want to know. I want to know this. I'm not going to let you get away cleanly here. Right? We find in halacha that Chazal came and said, how do we take out a met on Shabbos? You put a kikar on it. Put a kikar on it, okay. What's the ma'alah putting a kikar on it? Agav the kikar, you're metaltel the met. Fine. I can hear why he hitiru the met, why kavod habriyos. And many Rishonim, paka learn, davka met. But I don't understand, why would you start— why would you start saying, why would you start being mechalel by met here? Because of kavod habriyos. So what? Why doesn't the Gemara also talk about a met? Because— again, the—

It's like, it's only because ... for ... Yeah, I understand, but it's similar like this. Yeah. What's the lashon there? ... Yeah, no problem. ... Yeah, ... dead, finished. ... Here, ... Here, listen good. So my question to you is like this. I'm asking a simple thing. If someone came over to you and asked you, halacha ... kikar v'tinok, are you allowed to put a kikar v'tinok on top of a ... carry it? According to one shita, yes. The Rosh and the Mechaber, yeah, ... finished. Everybody. And the Rosh says, hu hadin carrying ... But why would we say carrying ...? Question is, you bring it. You have an answer? You hear the question? Simple thing. When they ... why should I think carrying ... rules? Why? Why should I? Don't ... Rabbanan. The ... became ... Yeah, but that's a special heter. You know, a bus is just another thing. Does everybody know that a bus can only become a bus if you wear a Shabbat? You wear that? On Shabbat, thing doesn't become ... Yeah. I'm telling you, special heter by me. Special. Special thing. ... Read it. No, don't show. Read it. A made and a stone, I hear. You know what the pshat in a made and a stone is? Since the stone has no chashivut, and that's why you can't carry it. Now, because now you gave it a chashivut. What's the reason why avadim is... could you carry a table on Shabbos? Yeah. But it's made out of ebony. It's ebony shleimah; it has a chashivut, right? So the moment you put a kli into it, you make it into something which has a chashivut. Ah, you're using the dead man. You're using the dead man. It's the... It's the... Listen carefully. On Shabbos you have a made, right? A made is muktzah. What kind of a heter could be to put something heter on something? What's the heter? What is using for the made? I see that's why they were matir, but how does the heter work? How does it work? What is the heter? You know what? I'll tell you. Let him carry it out. You don't need a kli. Muktzah is only... Yeah. I thought if you follow after the machshavah, then... very... the pshat is machshavah on the muktzah, but muktzah was not. Right. The Chazal can't apply to machshavah. I mean, according to one de'amar, the thing is machshavah. This is not good for it, that you put kikar and you make it not muktzah, because machshavah... Right. What's the answer? That's some translation. Listen carefully. Listen. Write this question down, because you have to know it. You know what it is. You got to know this, otherwise you don't know. You don't know it. It's very simple. Adam met. You hear? Adam met. It's pasuk. Hashem yishmor bola... Okay, now, okay? This person, he died on Shabbos. What are you supposed to do with him? You know what you're supposed to do with him? Kikar lechem. ... laguf shel hamet, v'az mutar lagufo. That's mutar, okay? Oh, you see? It's not what I want to say, you see? Listen to me. In halacha, there's no real heter of kikar v'tinok. What do I mean? The kikar v'tinok can't make it a basis l'davar ha'mutar. Basis only works erev Shabbos. Ben hashmashos. Basis only becomes ben hashmashos. Okay, out of the question. Second thing he asked, I was—it was, kivanti, he said, lo kivanti. The etzem hamet mutar. Az ma ozerli sheh samti, that I put on the piece of kikar? How does that help?

The met without muktzah from... Yeah, yes, yes. I'm telling you, ... from Erev Shabbos. That's Shabbos. Anything which has no tzorech Shabbos, the meileh would become muktzah. That's from a kasha, muktzah from Erev Shabbos. Yeah, but not a met, because a met is the pshat, it became on Erev Shabbos. Fine. So what's the heter? Yes, like nolad. The question is, how does it help ... And if you don't understand to me this, that means you don't understand halacha. The Beis Yosef compares it to what? You saw the Ravan, what does he compare it to? To a stone. Stone, yes. Pshat. A stone has no tzorech, and that's why it's muktzah. A met has no tzorech, and that's why it's muktzah. Once I put a piece of bread, then it turns into a tzorech. Right, but that's what he says. Don't say but. That's what I said. I remember I said very good. It's not literally but. It's a different halacha. It's what it is, is it became now somewhat shelo l'tzorech, l'tzorech. ... Like a ... It became... Who? I'm trying to tell you. Natalie Day. I'm trying to explain to you, the fact that I put... The fact that I put a piece of bread on the met, so now I made the whole tiltul a tzorech now, because it's tzorech now. I can carry the bread on the met. That's the... Natalie Day, I can carry the met. No. Now it becomes l'tzorech. You do use a cover to breathe. They're made like an object. Not sure. Yeah, but the point is that's the trick, Chazal use to be matir. That's the trick Chazal use to be matir. According to, let's say you have an animal and you have the hen. Now you want to use this for breaking the ... breaking the eggs. But that's only because it's a keli shemelachto l'issur. A rock, you can't do that. A rock is asur, asur. You can't be matir a rock. It's a special din by men. Let's say you put ... on the rock. You put bread. You can't give a tinok, it's mutar. That's the heter. Then once you did a kli, what's the difference? Tzorech hana'ah. If you were to ask to ... once it turned into a kli, you have to know what originally is the isur of muktzah. If the isur of muktzah of the etzem was the person, is it a kli that makes muktzah not muktzah, or is it the person that's machsir daas? Anything you can move. You can put something on there that you can move, unless it's something that ... Some hold, in kli eigo, maybe even muktzah ... ... noras nefesh. ... You know, ... ... arna. But this. But this. ... You should have expense, unless you don't have expense. The ... People ... can move it anyway. Because there's so much expense. Only if you ... Erev Shabbat. The reason why you can't move it when it was lit, it's for different reasons. Because it has a ... or something else. Yeah, but that's only not expensive. An expensive one, you're finished with it. It becomes a problem. The muktzah ... But this ... before Shabbat, that's something else. Table. You have a table. Table becomes a ... to the menorah. You do it, you put a ... That's the ... Okay. Erev Yom ... Erev Shabbat. ... Are you allowed to do that? Sure. ... That's going to help you. What has to be from Erev Shabbat? ... What do you mean? ... In order for something to become a problem, it has to be there. What has to be there? Something that's ...

You mean the plate that was a two. Right, you left a dollar on your Snapple, five dollars on your Snapple. It has to be ... for every ... Not that it's ... If your baby came and he ... put it under ... If I find the ... which has a ... What's the difference between that? ... hot hot ... If itself. If I find the money, I can use the money ... Put something under my bed. I need a paper to bend it. I need something under my bed so it can hide. It's one dollar, it's nothing. But you just said that we go with the ... We go with personal. I'm telling you, because the person also never had ... And then ... does have ... But ... right? A person also, he has ... he's gonna die. ... By man. And what's the ... They keep the ... becomes ... Let me tell you what everybody's asking. You know, Simchas asking ... Rashi, and everybody's asking. Once it's ... right, then everything is like that. Meaning, let's say ... money, money. If I want ... Why do I have to put the kikar on it to make it a sefer? Let use the self to sefer, but that itself is the muktzah. Why do I need the bread? Because there will never be such a thing as muktzah. There will always be the thing, I need, I need it. There is no muktzah. So by putting a kikar on it, so Chazal said, in the middle, I'm giving you matzah. Chazal matir. Chazal matir. Now, keli she'melachto l'issur is the same thing. What about muktzah machmas chisaron kis? That's a shailah muktzah machmas chisaron kis. What is it? Is it the person, or is it the cheftza? Person. That's the shailah. That's where the shailah comes. That's the Pri Megadim. That's where Pri Megadim. I'll tell you what we're going to do today. Listen. Let me tell you what I have in mind. I don't want you to come and say, 'But, but, but, but.' It's important. I'm going to give you time to learn now. I'll give you time all day now. Tomorrow morning, we're getting a bechinah on hilchos muktzah. Move on. I don't know, whatever it is. You want to see the next sugya? Okay, the next sugya. Well, this could be one sugya we can go into here. ... That's the next one. Okay. Come on, come on. I'm telling you right now. Yes. No, no. You have to move, you have to move. ... What you have to do is like this, you listening? You have to know clearly, מוקצה מחמת איסור. You'll have to know מוקצה כלי שמלאכתו לאיסור. גופו, okay? And ... ראיה, I want you to know, מוקצה מחמת מצוה, מוקצה מחמת חסרון כיס. How many? That's the מוקצה מחמת חסרון כיס. Come on, Pesach, give me another case. מוקצה מחמת חסרון כיס. An apple tree on Shabbos. How do we know? ... You don't know this? Well, you're gonna know tomorrow. Yeah. All of it. ... You know why? Because of the ... not ... Huh? Call what that ... just the beginning. Now listen here. ... I want you to know. You know what? Take a ...

Just get the facts straight. That's all. Perfect. Anything, any way you get the information, make sure it's right. Rav Sheshet, he speaks like Rav Sheshet. Books ... speaks like ... All these things here. An apple that falls off a tree on Shabbos. They became muktzah now. Okay, now, wait, wait, wait. Now you have to know like this. Hello, hello, hello, I'm not finished yet. Tiltul min hatzad. Tiltul min hatzad, I want you to know. Also tell a good from a kli, you're going to have to know, and also ... That's two different things. Tiltul min hatzad, two different things. Figure it out. I want you to know. There's two things. Tiltul min hatzad and ... Two different things. ... I want you to know all these facts, you know what I'm telling you? ... That's six. That's six muktzah. ... Abaye has a kasha to Rabba. Yes. How could you come and say ... ... maducha, if it has שום, it can have שום, ... Why is it not muktzah? ... According to you, kereshim lashlis is mutar. So why, according to you, why is terumah l'kaima asur? Hamani, the Chachamim, or what do you want from this? This is not a raya to me. This is from the Chachamim. You can move it l'tzorech from the kaima. According to the Chachamim, because he says, ein kli nital ela l'tzorech tashmisho. And how is that a question? To who? What was the question? How come a kli maducha is only nital when there's shum inside? Without it? Why can't I take it l'tzorech from the kaima? Let me just sit on it. Therefore, the Chachamim... Yeah, so therefore it has to... On Shabbos you're not allowed to grind, so how are you going to use this? That's why. So only if it has in it shum. That's on the... But later, without shum in it, what are you going to do? It becomes muktzah. That was also your... I understand, but how are you going to use it? No, but agav the shum you're allowed to move it. That's what Tosafos is saying. I understand. Tosafos makes it muktzah, you're allowed to move it. But now that it's muktzah, you're allowed to move it agav the shum. But when the Gemara says, kol kelim ניטלין אלא לצורך תשמישן, that's the muktzah. No, that's the muktzah. It's only l'tashmisho, and therefore it's not tashmisho. No, only when it's l'tashmisho it's allowed, right? And therefore if it's not tashmisho, it's not allowed, right? But if you put a kikar of tinok on it, it becomes muktzah. That's assuming... Even if you don't put a kikar of tinok, if you're using this kli for tashmish, it's tashmish. But it's only tashmish. But this tashmish is allowed to move it. That's one of my questions. The answer is, like, the kikar of tinok, you can move it. But how over here is it not... Because the shum is inside. It's not that the kikar of tinok, because shum is the same thing. Shum is like... I know, tashmish is before kikar of tinok. I understand. When the Gemara says, kol kelim ניטלין אלא לצורך תשמישן, therefore this is muktzah. This maducha cannot be taken to the sukkah. Forget about shul. This maducha can't be used for sukkah, correct? Now, why? Only because the shul is used. Special halacha. But it's tashmish. Shul tells me that even if it's not tashmish, it's still allowed to use. A new halacha called agav. Agav. That's what we learned yesterday. That was called sugya yesterday. That was a sugya called agav. That was the sugya of agav that we learned yesterday. That's what we were learning. There's a new sugya called agav. Okay, let's move on. Yes. This is Gemara. Eisvei, eisvei, eisvei, eisvei, eisvei. Shabbim. ... You now take the hotford. In English it's called a hotford. You chop meat on it, a leaf, a leaf. Now take a leaf, lekasher boi basar. ... They shovel, they ...

They shalei Abayei b'shalo. Ali is chopped wood, so they chop meat on it. Muhammad Ali. Chop meat on it. It's a board that you put chopped meat on. You know, the board that you put it on is called ali. The kasha is, why? Why? So it says like this. Yeah, they shalei b'shalo. Now the kasha is, the kasha is why? Why? So it says like this. Right? Because the whole heter is ... Amru ... which teaches targis, u'klipas eitzim, v'la'bo'eres asur. That was like this: why can I chop meat on this? Let it be the ... of the ... That's the question. That's the question. On this the Gemara says, ... we want to give the same teretz like before, ... Only for tashmishai. The question is, this thing is made — Rashi explains this board is not made to chop meat. This board is made to chop wood, not a thing. So I want to use it for meat. So they both agree that you're not allowed to do it. So what's the question? No, the Gemara is saying the same thing, the same question. So ... says the Gemara, same question. Why is ... The Gemara wants to tell you the same question as before. ... Abayei ... ... he wanted to answer, kirev Mechemya. The same teretz like before, that it goes according to ... He ... ... This is what we learned today. ... Everybody agree. Oh, shetot agree. With Rashi. Tashlul tafla. Ha, the kasari beit Hillel, mishum simchas Yom Tov. Says that Beit Hillel was matir because of simchas Yom Tov. Alma, mishum d'alim l'afukei lis. So what do we see? It says d'alim is a l'afukei lis. Why? It's used to l'skisas targis. It's woods and different things. History, pieces of wood, straps, different... Right? La'bed bhen orot, and it's usually used for skins or for woods or things, asur to use it for meat. So what do we see? Keleis l'afukei lis, l'targis l'kamei asur. Why can I use this board, which is made for things that are asur, tashlul, as skins? Why can I use it for meat? The answer is from the Keleis l'afukei lis. It's still asur l'targis l'kamei. That's the one the kasha by Yashra. Of course, you should be mutar to use for meat. Meat is davar shemutar, right? Let's use it for davar shemutar. So originally I thought to say, well, the teretz is like who? Like the Mechaber. Again, because it's only l'tashmishai, and the tashmishai is what? For skins. After I heard what the Mechaber, what did he say? I heard what Chanina said. How come? They all agree, b'sichi, zayri, u'mezuri. These types of chop saws. I don't know, big saws, okay? Rashi says they're used for klei tavoyinhei, people who paint, people who paint, tavoyin, people who... You know what I'm saying? That's all. Can I explain to you what the Gemara wants to do? Rabah said, I know. Beis Hillel matirin. So the halacha is, Beis Shammai ... eino ... aliba d'kasher ... Beis Hillel matirin. Why Beis Hillel matir? Because of simchas Yom Tov. Besides the heter of simchas Yom Tov, it'd be asur, right? Let's use a case of ... for the ... from the korban. Good, it's a davar shel hefsed. Let's use it for meat, meat mutar. So Beis Shammai ... basar ... You see, I understand it the way it is. The bottom line is, Beis Shammai, Beis Hillel, they both agree. The answer is, even though it's a ... but ... from the korban, you still remain ... Right, and so what do you see? ... from the korban is ... I want to use it for something else. Right, and ... So what do you see? ... from the korban is ... Right.

A gufa, right? It's still asur if you use tzeluf for the kayma. Same thing, if you use tzeluf, it's still asur. But how can you use it for? That's the kashya. The only thing is special heter for simchas Yom Tov. I understand, but why does it say, ...? After you finish the meat. Still, because it's going to come to asur. There's no heter. Why can I use it later for other things? Why can I use it for other things, terraces? Well, that's Rashi. Okay, go ahead. ... Right. They both agree. The shav. They both agree in the next case. Asur l'talteloi. What's the asur l'talteloi? Right, asur l'talteloi. But after you finish cutting the meat, now it becomes asur. Why? Because the whole heter is ... kasheru. No, no, the kasheru. ... Right. They did, the ... This is the ... ... Since it's done for these things which are asur, all l'hader them ... all it's made for ... so therefore it's asur to use it. Only for simchas Yom Tov, you cut meat on it. But you're saying that in the end, Rashi is talking about Shabbos? Yes. Why does he say about Shabbos? That's what he's trying to say. It's a special heter for simchas Yom Tov. But besides simchas Yom Tov, the meat, could you use it with ... for the kayma? Almost. You see, since it's a melacha l'issur, it can't be used for anything else afterwards, special hadas for yontif and basar, okay? So at the beginning, I thought the answer was—why did I think the answer? Because, no. He says no. There's a different reason. You know why? Because it's just like tzitzis, you hear? Zaivi u'mezuri. The kivu d'kafya alayu, since he's makpid on it, meyached lehu makom. He sets a special place for it. ... There is ... because ... that everybody agrees, the tzichi, zaivi u'mezuri, the kivu d'kafya alayu, since he's makpid on these things, and he's meyached lehu makom, he sets a special place for it, so therefore it's מוקצה מחמת חסרון כיס. Hachanami meyached lehu makom. If this is a case of מוקצה מחמת חסרון כיס, and therefore you don't touch it anymore. Once you can't touch ... it's a case ... ... First like this, and then I heard this halacha, and I said, you know what? It's מוקצה מחמת חסרון כיס. I want to show you two ... First of all, I'm going to show you like this. There's a machlokes Rashi, here, and Tosafos and the Rach. What exactly are you afraid of in the case of ... of zivi, mezuri, and tif. So Rashi points out, what are you afraid of? That by these things, why is the muktsa on certain kids? You're afraid. Shelo yislachlechu, v'shelo yis'akmu. It shouldn't get dirty, and it shouldn't get crooked. Where do I see, Rabbi? I don't see the rabbi. The kafed alayu. Who's makpid on it? The uman. The uman is makpid on it, shelo yislachlechu. Dirty, dirty. I didn't see the... That's dirty. What are you afraid of? You're afraid dirty. You guys learned to Tosafos today, so tell me, does Tosafos afraid to get dirty? No. These guys learned it. What does Tosafos say? Tosafos first of all argues on what the case is, and I don't want to get into that. It's simply, I know it's going to be a half hour just for me to explain it. It's very simple. Rashi learns that what's the case of zivi? Klei tzavoi. And then he brings from Rabbeinu HaLevi, klei argin. It's the things that they use for weaving. Tosafos brings from the Aruch something else. It's lanafeis. I don't want to get into it. You'll see it yourself. It's very simple. It's a question what it is. Is it the klei argin, or is it, you say this, lanafeis, whatever it is, okay? Whatever the case may be.

What's the problem? If you read the Tosafos, what do you machsir? Why it's called kilu? A kimu. Why it's called kimu? ... Now, yourself. No. Yeah. Not that the garment is going to make with it. After you use this, you have to turn around and make the garment. I see a very big machlokes Rashi and the Rach over here. Rashi says, what are you afraid of? It shouldn't get meluchlach. Does Tosafos speak about lichluch? No. No. Lichluch. Rashi points out that the problem is that it might ruin the begadim afterwards. Does Rashi stress that? And if you look at the Rach, he does the same thing like Tosafos. Okay, that's the first thing I want to point out. When you learn, if you learn, if you want to learn, if you could learn, and if you are learning, two things: there are people who want but can't, there are people who could and want, but they don't. There have to be three inyanim. You have to want, you have to could, and you have to do it, right? Right, the Eibishter will give you the koach by himself. You just sit there and eat. They talk with the coffee. Now listen carefully here. Let me explain to you something. This is the sugya of muktzah machmas chisaron kis. This is where it comes from. This and one other Mishnah. You know what the other Mishnah is? Kuf chaf gimmel amud beis, we learned it, the matzar hagadol, the big store. The big store is a muktzah machmas chisaron kis. Those are the two cases of muktzah, this one and that one, okay? This really is a sugya, you hear? Rashi explains to me, why is it in the book of Machmas Tzrorin here, says Rashi, you're afraid it's going to get dirty, and you're afraid it's going to get crooked. Does Rashi say, and therefore wear afraid it's gerua l'begadim afterwards? No. You don't want it to get dirty. If it gets dirty, will it ruin the begadim? Not necessarily. Dirty. For some reason, Tosafos, some talk about dirty, and he stresses a lot afterwards it's going to ruin the begadim that you make with it. I believe, and I will show you raayos mefurashos on this. Rashi works. The one makes the mukkus for Machmas Tzrorin, kis, the skin, it shouldn't get dirty and it shouldn't get crooked. Tosafos doesn't talk about dirty. Tosafos talks about broken, chipped, and what's wrong with that, says Tosafos? The begadim afterwards that you make with it are going to get ruined. Now that it's a chipped thing, now you have to make with it a new dress, to ruin the dress. How can you make with a broken thing a dress? You have to cut it. Therefore it's called a mukmas Tzrorin. It's not called in any case. Everybody, it's a question: what's the case of sichi? That's one issue. What is sichi? That's not against the style. The question is, what are you afraid of? What makes the mukmas Tzrorin? Rashi says, Rashi says you're afraid it's closed. What do you mean closed? You're going to ruin the clothes. Now what's the difference? Yeah? Rashi learns that the problem is that the thing itself is going to get dirty and it's going to get crooked. Tosafos is dirty, and now he does the same dirty hands, and since it's made for what? To make, to clothing with it. Now it's your rift is so close. Yes, you saw this Tosafos? Right. Now why? Why does Rashi and Tosafos say what they say? I believe, pshat problem, that Rashi learns without a trade that you won't be able to use the object for its shinui. The question is not that you're using a keli for something else and the meileh you won't be able to use it anymore for its purpose. Forget about that. Even without that, just the mere fact that in itself you don't want to get dirty, you have a chisaron for the thing itself. Give me an example: a camera. Why does a camera look around certain kids? Because if you touch it wrong, you won't be able to take pictures with it later. That's Tosafos. Rashi learns, forget about that, you won't be able to take it later. The thing itself is another chashash, you don't want to get dirty. Expensive, I don't want to get dirty. That's the machlokes Rashi and Tosafos. Well, Rashi is saying that Rashi is just thinking, I'm ruining its purpose, and I play with the tape recorder, the next time I listen to it I'm going to hear... That's according to Tosafos? According to... Rashi.

Okay, tell me, let me ask you a question. What's the reason that a person doesn't play with the tape recorder for no reason? And the answer is either because it costs you a thousand dollars and you want it to be perfect, right? You don't want to have scratches on it. Or it has nothing to do with scratches. You know why? Scratches won't ruin the sound of it. Would you be able to listen to the tape recorder with scratches? Yes. If I scratched this tape, let's say I took it, you hear? I took the tape and I threw it, you hear, like this, okay? And it'll still work, right? So what happens? It just got scratched. So certain people will be makpid to hear, but it cost me a thousand dollars, I don't want any scratches on it. That's Rashi. Tosafos says, you know what makes a מוקצה מחמת חסרון כיס? Since it's on the floor, now it's going to ruin the shimush of it. I won't be able to make good clothing with it because it's going to rip the clothing. That's you. Yeah, this makes sense. This makes sense. Everybody agrees. How much money... it costs a lot of money to get it. ... it costs a lot of money to get it. No, but... I ain't saying you're saying that. I'm not. You're putting it back into the work. He doesn't mean... because that's... don't make... That's not. Nobody ever said. Okay, let's go weiter. No, yeah, listen carefully. No one ever said. Tosafos says. Rashi says. Now I'm going to show you another machlokes Rashi and Tosafos. Exactly. What? Baruch, read the next Rashi. Yeah. It's located on the side of the Gemara, so don't dislocate it. V'yachad lahem makom, says Rashi. Yeah. Makom. Lahem b'yadayim. Lahem b'yadayim. It's like from beginning. Lahem b'yadayim. Lahem b'yadayim, yes. You see the lashon? Makom. Lahem b'yadayim. Rashi says that— What? Rashi? No, the dafke didn't bring it. Rashi says interesting that what? V'yachad makom. So what? Says Rashi, makom hu b'yadayim. Very nice. That means—stay with me. I'm—hands are, like, ... It's not the meimra; it's l'hedya, purposely. That's right. It means with my own hands I said I'm not going to do it. Oh, take a look at Tosfos. What does that say? Makom hu b'yadayim. What does it mean? It means that with his own two hands he said, I'm not going to do anything. Makom hu b'yadayim. He put it away. The ba'alin put it away, and he said, I have nothing to do with it. Makom hu b'yadayim. With his own two hands he put it away and said, I'm not using it. Tosfos, if you look carefully, Tosfos never said— Back to move your daas. What does Tosafos say? What's Rashi's taich? ... I know what. I don't care if you're going to rule that. It never came to his mind. He doesn't think about it. Why? Because he doesn't think about it. ... Why should I care? ... Because in the future I need that, right? Same thing. Why should Rashi ...? ... Now. ... What's that? What's that? What's that? ... I don't want to rule it now. The ... is scratching, because then I'm putting ... Oh, what's that? What's that? What's that? ... Rashi. ... I don't want to rule it now. I see a daas to use it for something else, like not this. ... We're getting it. Let's wait till the end of this year. Now. ... Right. ... Very close, Rashi. Very, very close. Very close, Rashi. Almost the Rosh Yeshiva of America, almost Rav ... Almost, almost.

You know, we learn Shas. We don't like to learn. We don't like to learn stam, like Pulim. You know, Pulim, you go to other yeshivas, you learn Pulim. You learn how to read Gemara here, yeah? Pilpul. You know what they call that? Pilpul. What is pilpul? We don't like that. We like pshat. Where did Rashi get it? And the answer is very simple. If you look at the words of the Gemara, the Gemara says like this. Gemara says like this. Where did the Gemara get it from? The Gemara like this. Since, here, karpana layhu, here, meyached lehu makom. So there's two ways to learn meyached lehu makom. Either you learn meyached lehu makom is a raya that it's expensive to him, or it's the reason why it becomes מוקצה מחמת חסרון כיס. Let's just read the Gemara. No, so the Gemara says, כיון דקפיד עליהו, meyached להו מקום. Does the Gemara mean a reason why it's מוקצה מחמת חסרון כיס, or the Gemara is a raya that it's expensive to him? A raya. I'll tell you. You know what the problem is? How would you read the next line in the Gemara? הכא נמי. Why does Gemara say, הכא נמי, קפיד עליהו? Why does Gemara say, הכא נמי, meyached להו מקום? If קפיד עליהו is the reason, and meyached is also just a raya that it's... so don't bring הכא נמי, the raya. The capitali? The Gemara says, How is he capitali? How are you? How is he capitali? In order to make a muslam, ... In order to make a muslam, ... What does it mean? Even miyachad lumakin is ... That's called learning Gemara. That's called how to learn a piece. Even miyachad lumakin is what? A proof, right? You know that he's kaped. How do I know that he's kaped? Because he's miyachad lumakin. Or no. Since he was kaped, therefore he was miyachad makin. It's not a raya that he's kaped, but this is the result. Since he's kaped, he's miyachad makin, and what makes the muslam certain? Miyachad lumakin. Even the kaped makes it, or the miyachad lumakin makes it. Kaped, the raya is miyachad makin, or no. Kaped, and therefore miyachad makin, and the din is miyachad makin. Explain this. So it depends. If the Gemara meant kaped makes it lumakin certain, the Gemara should have said, Hacha nami kaped. Hani nami kaped. If it's miyachad lumakin that makes it, so then the Gemara is very good. Hani nami miyachad lumakin. So Rashi is medayik, since the Gemara says hani nami not kaped, but rather hani nami miyachad lumakin, then miyachad lumakin doesn't mean another way of saying that he's kaped, but rather it's a special din that he has to be miyachad lumakin. Az zenikra muslam certain. So there has to be a special inyan of miyachad lumakin. That's not being kaped. That's why it says that it's proof of his makpidiya daat. Exactly. And miyachad lumakin. If it's raya, no, then the Gemara should have said... This is fulfilling. Exactly. It's a second entity, and that's what you have over here. ... because ... is one of the ... special thing. What is that special thing? That's ... or ... That's a special halacha, not a raya. Special halacha called ... Special thing. Since the Gemara did not say, ... here, they don't like a ... go. Since, either we can learn the Gemara like this: ... what makes ... And the raya is ... You see it was ... but he's ... So then what should the Gemara answer? How could ...? ... The teretz is ... Of course, ... four times. ... And therefore, I don't know why it's not medayek in the Gemara. The diyuk in the Gemara is beautiful. You need both. You need both. Even after the ... you need the ... So therefore Rashi came along and said, What's this ...?

It's more than stam kafel. It's more than stam ... you have. Only ... Okay? ... You got it? Okay, you got it, you have it? Rashi, ... Shabbos ... This is what I need. That's all I need. You hear? Rashi learns that, watch, the yesod, the yesod is ... Yeah? What is ...? I took it, I put it away in my own two bare hands. Not that I was ... that I don't want to use it. I had to put it away. ... That's all. No special halacha, you have to put it away. The thing is, those— that's how do I know these topics in ...? That's all. Some special din. What do I have from this? I'm really ... I'm really ... everybody asks me ... Let's ... What? What? What? Right, the first. Okay. Now, let me just tell you, how do I know I'm telling the truth? Maybe I'm off, maybe I'm not telling the halacha. But first of all, like this: there is a Mishnah, Kuf Chaf Gimel. Let me show you Mishnah Kuf Chaf Gimel. Mas. Let's see the Mishnah of mas. Right? This is the case of a muktzah machmas ... What is this? רבי יוסי says, ... the big knife. Right? What's that? Everybody agrees? ... And what is— Rashi explains, a muktzah machmas chisaron kis. Look at Rashi over there. Does Rashi add— It has to be miyachad לו מקום, yes or no? ... One line here. Okay, continue. Good, good, good. Now, what's the reason? ... Now listen to me carefully. I want to show you something very carefully. There's a machlokes, the Beis Meir and the Magen Avraham, and the Mishnah Berurah brings down both shitos. It's a fact of truth that you have to be miyachad makom by muktzah machmas chisaron kis. It's a machlokes. The way I'm showing you seems that you have to be miyachad לו מקום, right? According to Rashi. Let's take a look. There's a halacha like this: if you have a mitah, shinuy, shinuy. Right? Open up your Mishnah Berurah. Okay, shinuy. I believe it's siman zayin, siman shinuy. About a mitah, you have a bed. You'll soon see how ... what we're saying. Okay, so again, read. ... Let's say you have a bed with money on it. ... Ata, but what? Why? Because ... maybe take the test again, right? That's why now you know ... Go ahead. Next. ... Next. ... Even l'tzorech gufo, and even l'tzorech מקומו. Okay, so Shaila like this. The kids do it even with ... and with ... Comes along the Magen Avraham, and he says, Rabbeinu HaRama ... Why? Lama? He made a tremendous, tremendous mistake. Says the Magen Avraham, wait a second. This is a keli shemelachto l'issur, so that's all. I mean, what if this bed becomes—this bed, I mean, because it was a basis for davar asur. I mean, what? Basis l'davar asur. Sure. Maot. ... Say it became a basis. Right. You know, read the rest of the Rambam. Keep on reading. Yeah.

That's what you now move a pocketbook on Shabbos, right? Right. Right. Now, what do we have in halacha? That if you have yichud l'kach, if he wants, he was miyached this thing like a pocketbook, he was miyached it for money, then אף על פי שסלוק ממנו, what's the halacha? ... Right. Now, what we have here, the Ramah, ... brings this down. Taimai. It's worse than a keli shemlachto l'issur. Why? Because ... שלא לישתמש בה תשמיש אחר, גדולה זה. ... אם לא הניחו עדיין ... ... Okay, דין ... ... וכן ... What's such a... He's saying that he didn't put there. You know one thing: a bus only takes on the muksa of what a bus is for. But he didn't put there. He just meant to put. That's what the Mishnah Berurah says is what he did put, what he did put. He say, l'kach. Mishnah Berurah says, for... he say, l'kach, and he put. Now, the bus only takes on the muksa, the thing that a bus is for, right? Now, bus is only... bus... put money on the... on the... so then it becomes muktzah machmas... But what did you just say? Here's an interesting halacha. Here the question is like this: why do we look at it here as a keli shemelachto l'issur? That's the kasha. Why do we look at it as a keli shemelachto l'issur? And the Ramo paskens says we look at it as a keli shemelachto l'issur. Why? What's the problem? You use money on Shabbos, right? Once you're meyached it for money for Shabbos, it's a keli shemelachto l'issur. What do you mean, for Shabbos? Nothing is... Since this pocketbook is miyuchad for money purposes, it's a keli shemelachto l'issur. And if... How does the Ramo not problem? He says, Rabbeinu Harama, you made a very big mistake over here. It's a muktzah machmas chisaron kis. What are you talking about? Obviously it's come on a chashuvah... Let's not even tell you from the... This is the Rambam. So it's a... It seems... Why? ... The mouth itself, but the mouth is not there now. Right, right. Let it become a ... witness. Comes along the Mishkabura, and he brings the Beis Meir. You hear? What does he bring from the Beis Meir? He brings the Magen Avraham's kasha and the Gra's maskimim and the Pri Chadash's maskimim. So what's the teretz of the Magen, right? What is the Magen? Magen is crazy, right? Since a sefer book you put other things also. Now you only put money in the pasuk book, right? Therefore what does it say in the Mishnah Berurah? Not ... because ... And then he says in the Shaar ... Here, let me tell you, let me tell you like this. Here, it's very, very simple. You have a pocketbook, okay? A pocketbook doesn't have money. If it had money, it would become a bus for the money. Now obviously it's not a pocketbook which we have today.

No, it's like a pocketbook. Okay? You hear? What about—listen here. Pocketbook. I'm listening. Right? What about—what about a pocketbook, says the Rama like this: since it's yuchid for money, even though there's no money inside it, it becomes a keli shemelachto l'issur, right? Because its purpose is to hold money, which is asur on Shabbos. If the money's in there, we're talking about no money here. No money in a pocketbook. What happens to the pocketbook? Says the Rama it's a keli shemelachto l'issur, and מוקצה מחמת חסרון כיס. Okay? That was what the Rama says. I would say it's not true. It's a book. And he says it's not. It's a book. A person is going to be very careful with this pocketbook because it's made for money. People are careful with it. You don't leave it on the table like this. It's a book שמלאכתו לאיסור, and therefore it should be אסור לצורך גופו ומקומו. So watch the teretz. Watch pshat in the Rama. The Tzitz Eliezer, which Mishnah Berurah says, look there, I'll soon answer it, he brings from the Beis Meir that once in, you don't only put money inside. What else do you put inside? Dvarim shel heter too. You put— you put, right, pictures of your children. You put razors, toilet paper, tissues, perfume. What else do you put in your pocketbook? What do you put in your pocketbook? Cigarettes. What else? No? All your false papers. What else? Tell me, what else? All your five licenses, you know what I'm saying? The keys to your house too. The keys to my house, so it becomes a keli shemelachto l'heter, and therefore the halacha is what? You stop מוקצה מחמת חסרון כיס. You can't call it מוקצה מחמת חסרון כיס, because l'maaseh you put junk in there also. You're obviously not so makpid. People put junk inside too. If you have ... inside, ... become ... No, it's not the heter shelo. ... It remains a kosher ... But since you put junk inside, it's not a ... That's a laxative. You're not ... Since you put junk inside also. Right, okay. How does it become heter? But ... Okay, I said it's just not a ... Comes along the Mishnah Berurah, says, V'chein kasvu the Beis Meir. This is what the Beis Meir writes. You want to know something? The Beis Meir never wrote it. And the truth is, the ... on the bottom tells you what the Beis Meir really did write. Ayin sham. Look at the Beis Meir. Meaning, the Beis Meir paskens that the Rama is right. The Gra argues with the Rama, but the Beis Meir says the Gra is wrong, and everybody's wrong, and the Magen Avraham is wrong, and the Rama was really right. But he said a different reason, not for the reason Mishnah Berurah gave. What's the reason of the Beis Meir? Okay. ... That's what the Mishnah Berurah—I'm cheating, I'm lying to you, says the Mishnah Berurah. I only brought you a little piece, and the truth is he says more. What's the more the Beis Meir says? Continue. Whatever it is, the ... The Shibur makes it sound like he's saying what the Beis Meir says. The Beis Meir is חולק on maybe closing the teshburis svara. You know what the ikar svara of the Beis Meir is? Since you're not me'achelu makka, you know what's such a place you have in pocketbooks? True, you're not going to keep it on the floor, you're not going to throw it away, but you don't say, Oh, let me find the good place for the pocketbook. You put it away. You know, me'achelu makka. Since you're not me'achelu makka, since it's not a me'achelu makka, therefore it's not מוקצה מן התורה. All right, like Rashi. Why? Because according to Rashi, you explain. ...