Shabbos 22a: Using Ner Chanukah, Bizui Mitzvah, Huktzah L’mitzvaso, and Lighting from One Candle to Another

Transcript

אמר רבי יהודה אמר רב אסי, אסור. אסור להצות מאור כנגד נר חנוכה. ליאדי doesn't say, it says כנגד, against, להצות מאור כנגד. Now, it could be in dikduk it's not such a big question, because whenever you count light, it's against the light. In other words, it's opposite the light. In other words, it's not b'metzius כנגד, but it's— no, the light and the thing is כנגד. In other words, there's no diyuk in the lashon of כנגד; it's not מיד and not מיד. In other words, when you read the Gemara, one can make a diyuk: where is the guy standing? He's standing כנגד. He must be standing opposite. What about if he's in a different room? Maybe not, because it's not כנגד. But I'm telling you, יש סמך in dikduk, and I want you to know something: I'm probably the only rabbi in the world that will speak like this. And the reason is because I like pshat. I like to read the Gemara. To me, every word in the Gemara is gold. Pshat—how do you read a piece of Gemara? When we say כנגד, what is the translation of כנגד? Pashut means כנגד, next to, opposite of, right? האם יכולים לדייק מזה שזה דווקא כנגד שזה אסור, אבל אם אני רחוק מזה שזה מותר? So I'm telling you, in dikduk, not necessarily you can medayek this. Why? Because whenever you have light and you're using the light, it's always כנגד the light. Because the כנגד is always when it's or; it's this כנגד or. But it doesn't mean that כנגד I'm there. It's kneged hor. It's not kneged ha... What? Yeah, but the word kneged always means, the word kneged always means sort of opposite the light of. Whenever you talk about light and counting or doing, and you'll say, you know, I'll give you the... kneged hashemesh. Are you next to the sun? No. It always says light, light. It's kneged the light of the sun. Whenever you talk about light, kneged halevanah. It's not kneged halevanah either. You could be miles away from the levanah, but it's called kneged because it's always opposite the light of. Why am I telling you this? It's very simple. When you say kneged, and any guy, whoever reads it is going to read kneged means opposite of. And the truth is, and the truth is, it's not true. It's a misinterpretation of the Gemara. You don't have to be opposite the menorah. It's not true. We'll see in halacha there's two shitos in the poskim if... I'm not kneged, I'm not even there, when the light reaches there. It's still asur. So then what's the kneged? The word kneged just means neged haor. It's opposite the light. For example, neged hashemesh, right? Neged mivoi hashemesh. What's neged mivoi hashemesh? It's a pasuk, right? Mul hagilgul... neged mivoi hashemesh. What's neged mivoi hashemesh? Neged means opposite the sun, right? When you talk about, right, neged doesn't have to be near. Okay, we'll soon see the importance of this diyuk. Says the Gemara weiter, k'neged ner Chanukah, you're not allowed to do this. Now, why does the Gemara pick a case of l'hatzot ma'ot? The only thing you could think of is to count money. And if a guy's poor, a yeshiva guy, is he going to be l'hatzot ma'ot? He doesn't have to count his money l'or haner; he can count it without, in the dark also. One, two. It's very easy. Count his bills maybe. Two, five dollars. How much money does he have? He has five dollars. One, two, three, four, five. He can do it in the dark too. So what's l'hatzot ma'ot? Why do we pick a case? Bills. Bills, I hear. Why do we have to—why couldn't the Gemara just say simply, asur lיהנות miner Chanukah? What? Oh, that's what I'm telling. That's why. We'll soon see what's called bizui mitzvah, and if it's possible where bizui mitzvah won't apply, it still might be asur u'mutar because of neheneh miner Chanukah. Hatz...

Latzot maot, you see is a case. So the first thing, if you want to know how to learn, watch me, the first thing that should come to your mind: why do you pick latzot maot when there's nothing else I could do? I can eat latkes. Mateh ochlim, latkes, mateh ochlim, sufganiyot, huh? Ani ochel sufganiyot l'or haner. Why do you have to be latzot maot? Why do you have to pick such a case? And the answer obviously is—also, why doesn't it say that, right? The teretz is, there's a reason why it doesn't say it. So the first thing that should come to your mind is we're picking a case where it's mamash chol, eating, learning, other things maybe, is not asur. U'sunzi, the Rishonim, the Baal HaMaor. I know, that's what we're talking about. That's coming from the Baal HaMaor. He picked the nusach of latzot maot, you hear? Asur latzot maot. So what does Rashi say, latzot? It says Rashi, limnot. Now why does Rashi say limnot? Because mistama I wouldn't know what it is without it, right? Asur latzot maot. Funny lashon. Anyone else, I don't even know what the shoresh is. What's latzot maot? It says Rashi, limnoa, to count, to run, maybe running quick, latzot, maybe, I don't know. I'm not sure, but whatever it is, therefore Rashi comes along and says that what does latzot say Rashi? Otherwise I wouldn't know what it is. But this is what the first diyuk and the second diyuk that you have to make. Keneged, what does keneged mean? And why do we pick a case of what? Latzot maot and other—lafuki what other hanaot that you could have. So we'll soon see in the Rishonim. Comes along the Gemara. The Gemara says this: Amri tekami d'Shmuel. I said this in front of Shmuel. Amar li, he said to me, V'chiner kedushah yesh bah? Does a ner Chanukah have kedushah? Which means that we understood that there's something kodesh about it, and because it's kodesh, you're not allowed to be mishtamesh l'oirah. You're not allowed to use the light. Now, if you take a look, we'll soon see the Rishonim. A in Rashi, B in the nusach of Haneros halalu that we say: Haneros halalu kodesh heim, v'ein lanu reshus... so you see it's kodesh. So how could the Gemara ask kashya, kedushah? And the Gemara says, eina hachi nami. What's the Gemara's teretz? The Gemara's teretz is, maskif lah Rav Yosef: V'chidam kedushah yesh bah? Does kisuy hadam have kedushah? Kisuy hadam also doesn't have kedushah. What's the halachah by kisuy hadam? Also bizayona l'hishtamesh. So it's mashma that it has no kedushah and it's still asur. Why do we say Haneros halalu kodesh heim? V'ein lanu reshus... So you see clearly. By the way, you think Haneros halalu was just made up? You know where Haneros halalu comes from? Maseches Sofrim. It's a Gemara. The nusach of Haneros, perek chaf from Maseches Sofrim. Over there it says perek chaf. It says clearly. Right, we saw—right, right, that guy's right, he brought it. What does it mean? It says... they use it considered—this is called kodesh. It's not true. It's not kodesh, it's chol. Why say it? Yeah, sometimes... the metzius has kodesh, or just to make us a picture that you're not allowed to use it. But that's not true. That's not the reason why you're not allowed to use it. The reason why you're not allowed to use is b'zman mitzvah. Don't come and say, Kodesh she'ein lo reshus l'shtamesh. Kodesh means it's set aside. Set aside. So then what's the kashya? Kedushah יש. Like Tosfos says, mimuktseh. Yeah, it's true. Kodesh means set aside. It doesn't really mean kodesh. Hanerot halalu, kodesh. They're set aside, special. Special. Not kodesh, kodesh. Like it says, kedushah. I want you all to take a look at the Rashi. What does Rashi say? Rashi says like this. You have the Rashi? Hisna aleihen. You have the Rashi? Later on the Gemara speaks about tenai. If a person could go make a tenai. Meaning, if he can make a tenai, he wants to use it. Eineni bodel midavar zeh, for example, by sukkah. So brings from Gemara in Beitzah: Aikimna b'omar, eini bodel mehem kol bein hashmashos shel kiddush Yom Tov Rishon, d'loi chal alai kedushah klal. That there's no kedushah chal at all. Aval tenai acher, eino mo'il. But a different tenai won't be mo'il. So what is the tenai that aser sukkah, that there's—

Kedusha on it. I thought you just told me that the sugya has nothing to do with kedusha. What's the sugya? The sugya is, k'neir yesh bo kedusha. Then the Gemara says, well, sukkah, which means also bizui mitzvah, or according to Tosafos, it's katzoi l'mitzvah, but kedusha zicha we fell away from. Nowhere does it say that it's a halachic kedusha. What does Rashi want with kedusha? Here you can't learn kedusha means kodesh, separated. We're not holding there yet. In other words, that's the next line of the Gemara. All I'm saying is— Yeah, but the Gemara says not that way. Right. And that's what bizui mitzvah is because— Good, but that's what you say. So the Gemara says not like that. The Gemara is saying, v'chi kedusha yesh bo? It has to be bizui mitzvah. It's mashma bizui mitzvah is not the kedusha. That's the Gemara. Yes. So then this Gemara is cutting away bizui mitzvah, and migu d'iskatzoi l'mitzvah also has nothing to do with kedusha. We're running away now from the sugya of kedusha. Once we run away from the sugya of kedusha, why does Rashi bring back the kedusha? Why does Rashi bring back the kedusha? B'kitzur, what do I want? What is the Gemara's question, v'chi yesh bo kedusha? Hear the lashon? V'chi ner kedusha yesh bo. Now, notice another thing also. The Gemara doesn't say, v'chi kadosh hu. Kedusha yesh bo. The Gemara never said that the ner is kadosh, and the Gemara never asked, is it kadosh? But rather, does it have kedusha in it? A certain kedusha. Levels shiurim. All I'm introducing to you now in the reading of the Gemara, that the Gemara never came and said, kodesh. That's not what the Gemara says, which is really the lashon of haneiros halalu. Haneiros halalu. We don't say, Haneiros halalu yesh bo kedusha. Haneir is a kodesh. It's all kodesh, right? That wasn't the Gemara's lashon of the question. The question of the Gemara was never, V'chi kodesh hu? Hello, v'chi kedusha yesh bo? Something. There's something here, you see? V'chi yesh kedushah? Does it have kedushah in it? Meaning, we never thought for sure it's kodesh, kodesh. We never thought that it's—has some kedushah, has something, right? And on that the Gemara says, No, it doesn't even have that either. V'chi kedusha yesh bo? It doesn't even have that either. All I'm showing is from the lashon. And remember, at the end of the shiur, which will be tomorrow or the day after, when we finish this sugya, the lashon of the Gemara was never a question, is it kodesh or not kodesh. Hagam we say haneiros halalu kodesh—good, I agree with you. Your lashon of kodesh means bodel. Okay, it doesn't bother me so much. I hear, maybe. But in the Gemara, when the Gemara says, V'chi kedusha yesh bo, the Gemara never said, V'chi kadosh hu, but rather, V'chi kedushah yesh bo. It doesn't have it in it. Okay, we'll soon see the nafka mina. Says the Gemara further, Maskif la Rav Yosef: V'chi dam kedushah yesh boi? Does dam have any kedushah? Detanya, we learned, v'shafach v'kisah. He shefoch the dam—by kisui dam, when you kill the animal, the kisui, you have to cover it—bameh sheshafach, yechaseh. The same thing that you spilled the blood, how do you spill the blood? With your foot. So therefore, the kis is also with your hand. Shlechasenu b'regel, shelo yehei mitzvos bizuyos alav, it says. Ah! Now you talk like a talmud chacham. Does the Gemara say, shelo yehei mitzvos bizuyos? No. Alav. The Gemara says, shelo yehei mitzvos bizuyos. You. Alav. On him, not on the person. Is it the mitzvah or is it you? You. The mitzvah. Not you. It should be the... Alav. What? Not al yado. No, it's lo. What? What's your question? What does the Rishonim say that this you can answer? No, no, no, no, no, no, no. I'm saying like this. We'll see. And for some reason, I don't know why, it's not so much in the Rishonim, this diyuk that I'm making. It's a beautiful diyuk. The Gemara never came and said that shelo yehei mitzvos bizuyos, which means the mitzvah itself doesn't care so much. If you read the lashon Gemara, I'm not telling you this is true. That's how you read the Gemara. It doesn't say shelo yehei mitzvos bizuyos. You're mevazeh mitzvah, but bizuyos alav. We don't want—

That mitzvahs should be cheap to you. It's a din in the gavra, it's a din in the person. The person shouldn't have mitzvahs become a joke to him. So therefore there's halacha: don't do kisuy hadam, so it's not so much the mitzvah, but rather the what? The person shouldn't get a habit of looking at a mitzvah as it's nothing, it's a joke. The mitzvah is a bizayon. Shelo yehei mitzvos bizuyos alav. Hachanami, shelo yehei mitzvos bizuyos alav. So the taam by Chanukah also is shelo yehei mitzvos bizuyos alav. Diyuk. We'll get back to the diyuk later. Pshat, when you read, I'm reading with you. We're learning how to learn. Till now, Chanukah I gave you Shulchan Aruch back, it was very nice. Now we got to get back to our, what we need. We need to be able to read a piece of Gemara. So let's read. Says the Gemara, Vaiter: Boi minei Reb Yehoshua ben Levi, mahu listapek? Listapek. What is listapek? Lishtamesh? Lehenot? Or listapek? Provide. Provide for yourself. Provide. The chiluk between listapek, lehenot, and lishtamesh. Let me ask you a question. When you use the ner of Chanukah, are you using it up? Well, you're just using it. When you use by sukkah, the noi sukkah, are you using it or using it up? Using it up. Rashi. Look at the lashon of Rashi now. Says Rashi, Why does Rashi have to tell me what noi sukkah is, and if noi sukkah is other decorations? You're the only thing—you put fruit as decoration in a sukkah? No, here, Rashi brings smolkin. There's a whole bunch of stuff that they... Rashi brings a bunch of cases. Everyone understood this Rashi. What does Rashi mean, noi sukkah? Can I... I can use it. Here, by the fruit, the only thing I do is eat it. What else am I going to do, play basketball with it? What am I supposed to do with it? Whatever, I'm eating it. It's finished, right? The pera— the moment I take the pera, it's over, right? Not taking it, looking at it. It's not lishtamesh means I use it here and I bring it back. It's finished, right? Pera, it's either I eat it or I don't eat it, and there's nothing else I can do with it. The kelim, I could step on it, I could take it off the wall, use it, and then put it right back. Not to use it, but to use it up. Notice that Rashi gives— That's right. You don't borrow your apple. That's it. Can I borrow your car? I give it back, hopefully in one piece, right? And if it came in a few pieces, like my car, so you give it back in a few pieces, right? Da kol panim. But no, it's less than that. It's more simple than that. By the fruit, I'm mechalelzeh. I use it. By sadinim, rekamim, other things I hang up in the sukkah, I'm not mechalelzeh. I don't move it. I use it and I put it back. Rashi brings the case of nois sukkah, peiros, and I thought the reason might be because the lashon is listapek. It doesn't say lishtamesh. It doesn't say I'm using, I'm borrowing it, I'm... But listapek means I'm— in other words, I'm taking from it. There's twenty apples hanging on the sukkah, I take five of them. I take five of them. I took five apples. Now I'm using it. I'm using it, borrowing it, and putting it back. I'm using it. Now we'll see the significance. More than ליהנות. More. Listapek means I'm using it. I'm using it. I'm not returning it. I'm using it. I'm using it up. אני חושב שיש להשתמש בגוף הדבר, להשתמש בהם זה הכוונה, להשתמש בגוף הדבר ויש דבר, גוף שיש דבר רוחני ממנו, זאת אומרת אור. That's right, or I'm not using it. It's two different things. We're saying that you have to be mechalel de... I'm not saying that. You'll see the Rishonim, there's three things.

There's one thing that I borrow and use. There's one thing that I like or which I'm not even borrowing. I'm not. It goes anyway. No, v'ani lo mishtamesh b'zeh. B'sof, I'm not mishtamesh b'zeh. I'm not doing anything; it's there. Without terutzim. Let's learn terutzim come after we know all the facts, and then we put the terutzim together. By Chanukah, you're the least of all of them. Huh? That's—we don't know. Tosafos speaks about this. See, this is right. You'll soon see how Tosafos discusses the different types of bizui mitzvah. Tosafos in two lines talks about what I just said. The only thing is, you don't see it to bring it back into the Gemara. I'm bringing it right away in the Gemara. You'll soon see Tosafos brings it at the end of the Gemara. Okay? You with me? Baruch? Tai, tai, Baruch. Okay, now. Now listen good, yeah? You ready? Listen good. Comes along the Gemara, and the Gemara says like this: Amar lei. Now notice that the lashon is kol sheva. See the lashon? Kol sheva. Mahu listapek minoi sukkah? Kol sheva. Why could the Gemara ask about noi sukkah, and grad is they get to every day of Sukkos? I mean, why is that a chelek of the she'eilah, mahu listapek minoi sukkah kol sheva? Either because you could come and say, what's with Chol Hamoed? What's with Chol Hamoed? Or you could come and say— you understand the question? When you ask a question, mahu listapek minoi sukkah, I want to know if I'm allowed to use noi sukkah. You don't have to ask kol sheva, because whatever the holiday is, that's what it is. The answer is because maybe on Chol Hamoed it's mutar. Very possible on Chol Hamoed it's mutar. Ah, you're going to come and say that it's taluy in bizui mitzvah, mutar. That's shakla v'tarya of Tosafos. Mahu listapek— what's the halachah? Or you could comment say a little bit differently. Now listen carefully. If you learn that has to do with huksa l'mitzvah, right? So then the halacha is, mahu listapek kol shivah, because that's the huksa l'mitzvah. In other words, avada. Yeah, no, that's pashut; the Chachamim also. But I'm saying a different nekudah. What's the huksa l'mitzvah? It's taka l'shivah. That's the way you would say huksa l'mitzvah. If I want to say it's bizui mitzvah, then I wouldn't say shivah, because it's not doraisa. But if it has to do with huksa l'mitzvah, so then it has to do with shivah. What's the huksa l'mitzvah? It's asur for these seven days. So that's pshat: mahu listapek. What's the halacha? Can I use the noi sukkah, kol shivah, where it's huksa l'mitzvah for those seven days? In other words, it's like this: is the Gemara's she'eilah of mahu bizui mitzvah and huksa l'mitzvah, or the question was in huksa l'mitzvah? Let me explain to you what I mean. Let me explain to you what I mean. It's very simple. You all did the Tosafos, right, that there's a huksa l'mitzvah and then there's a bizui mitzvah, right? You all did the Tosafos, right? Yes. In the Gemara's question of mahu, was the Gemara asking before knowing huksa l'mitzvah and before knowing bizui mitzvah? And the Gemara's she'eilah would be just, what's the halacha, noi sukkah? Then it would be mahu listapek minoi sukkah. That would be the question. Period. If you learn, the what? Why would I think not? Why would I think not? I don't know. Is the shayach mitzvah on hiddur, on a noi? Is the shayach huksa l'mitzvah on noi? In other words, I don't know yet what the issur is. I just don't know what noi sukkah is. If mahu listapek minoi sukkah is a question about noi sukkah, is it also like the mitzvah that you don't need kol sheva? It should just say, mahu listapek minoi sukkah. Does it have the same halachah as sukkah itself? If you learn, if you learn that the Gemara's question of listapek was not because it's noi sukkah, but rather it's a question: does the klalim of bizui and muktzah help over there? That's where the Gemara's shailah is very good. Mahu listapek kol sheva, meaning does huksa lmitzvah apply to it?

You see the question? This is shiva, and it's only, only on the... Once you mention shiva, what do you ask? Obviously you knew the halacha of huksa l'mitzvah, and you want to know, does huksa l'mitzvah apply? That's the question, you see? On seven days. Why can't I say that also because of bizui mitzvah? What's because of bizui mitzvah? Because bizui mitzvah doesn't do the days. I mean, it's a bizui mitzvah, whatever it is. You don't have to speak out the question that day. Here, let me ask you a question. If I went off, I'm a chayiv in tefillin, so I have to say I'm chayiv in tefillin during the day? I mean, during the day is pashut, that's when you put on tefillin. The shiva is not the she'eilah. Is noisukah also huksa l'mitzvah? Is noisukah also bizui mitzvah? You want to know if the halacha of the sukkah here—come on, don't get lost, come in, don't get lost. Forget about kol shiva. I mean, kol shiva, I mean, whatever the mitzvah is, that's what it is. The answer is, the answer is, the answer is, I know that the sevara is applied by the noisukah also, and I still ask, meaning, in the halacha of huksa l'mitzvah, where it's asur kol shiva, that's the halacha of huksa l'mitzvah. Does noisukah also have that huksa l'mitzvah l'shiva? Meaning, I understand that noisukah is also part of the sukkah. I understood that. That part I understood. The she'eilah is, does the halacha of huksa kol shiva apply? So I'm not stop asking you, is the halacha of bizui mitzvah? The sugya was not about bizui mitzvah then. The sugya was only about what? Huksa le... mitzvah. You soon see the significance. Let's read to the next line. Says the Gemara, Amar lei, harei amru, asur lehartzis ma'os k'neged ner Chanukah. You're not allowed to count, so you see, of course, that there's a bizui mitzvah here. Two, there's a bizui mitzvah. Says the Gemara, Amar רבי יוסף, מרי דאברהם, תלי תניא בדלא תניא? Right? Sukkah, תניא, Chanukah לא תניא. So you want to know sukkah, so you answer me Chanukah, the opposite. Chanukah we don't know. How do you know Chanukah? Chanukah is a lo tanya. Once you know sukkah, you can come and say, you know what, sukkah, what about Chanukah? Sukkah is tanya, it's a braisa. Says... מרי דאברהם is a lashon of shvuah. Elokei Avraham. Mari d'Avraham, the God of Avraham, Rabbeinu Shalom. See the Rashbam on the bottom here. Mari d'Avraham, you have it, Mosif Rashi, he brings from the Rashbam, pri mono shel olam. Mari d'Avraham, you don't have it on the bottom over here, the Mosif Rashi. Okay. Rashi says, Hashem, Hashem, ayeh techen. It's a lashon temiah, lashon shvuah. It's a lashon of, I promise can't be this, how could it be such a thing? It's an expression, Mari d'Avraham. Okay, now, says the Gemara, Va'iter. Sukkah, תניא, Chanukah לא תניא. תניא, סכך כהלכתו, היתר בקרמים, ובסדינין... ...שמואל... ...So here you see clearly that the Gemara brings different cases of noi sukkah, which was the question I asked you: how come Rashi only brings what? Peiros. Okay. Now, so this is, אסור להרצות מעות... של חג. אמר רבי יוסף, says רבי יוסף, you're right. Avuhain dekulu dam, the mekor of everything is dam, which means the Torah tells us by dam, and from dam we learn out sukkah, and we learn already also, so it comes out according to this Gemara that the mekor of everything is dam, bizui mitzvah, and everything is bizui mitzvah. And that's going to be Tosafos's kasha: what do you do with huksah l'mitzvah once you have bizui mitzvah? Now, if you take a look at Tosafos, Tosafos is an interesting thing. Avuha dekulu dam. What do you do with—? Sof sof, we have a diyuk. Sof sof, we're left with a diyuk that bizui mitzvah wasn't the she'eilah; the she'eilah was huksah l'mitzvah, so then the sugya doesn't flow. We'll soon see. Comes along Tosafos, and Tosafos is like this: Avuha dekulu dam. Ha d'lo ka'amar avuha dekulu atzi sukkah. Why don't we say that the mekor is atzei sukkah? Why should dam be the mekor? Maybe atzei sukkah is the mekor. Says the nafka mina: ked'amar b'reisha, maybe b'beitzah, right? Because sukkah is asur kol shivah. Chag haSukkos ta'aseh lecha shivas yamim, and we learn out Chag...

Sukkot. The what? Okay, come, Baba, I want to speak to you in learning. I need you. Are you running away? We have a pasuk for sukkah. We don't have a pasuk for... I'm sorry, so one second. Now, what I don't understand in this Tosafos kasha is, only one thing. Listen to me carefully. Is huksa l'mitzvah the same thing as bizui mitzvah? Tosafos is not. No. Tosafos says that we need both. Yes. So avuda kula for bizui mitzvah, like it says. Ad shei sukkah asur, is in Chag HaSukkos ta'aseh lecha, huksa l'mitzvah. This is al tzad chelek of bizui mitzvah, where there's no huksa l'mitzvah. You can't have a avuda kula. That's the answer, that's what I'm telling you. No, but by chol hamoed you need only bizui mitzvah. That's right. So avuda kula, where we know chol hamoed, avuda kula, and the answer is from bizui mitzvah. From bizui. Yes, so this is the question. One is about huksa l'mitzvah, and the other one is about bizui mitzvah, right? Tosafos says that we need both. Yes. So the avuda kula, the Gemara says, is legabei bizui mitzvah. Okay. This was Tosafos's kasha. What does he want from... No. Whenever we need bizui mitzvah, whenever bizui mitzvah asur, we need a pasuk, and the answer is avuda kula, dam. Yes, so what's Tosafos's problem? That's exactly what I don't understand. What does he want? Ad shei sukkah is huksa l'mitzvah, right? So it's a pashta kasha. I mean, I just don't see it in the Gemara. The Gemara says like this: we have two problems, right? Tosafos on top says we have two problems. We have huksa l'mitzvah, right? And we also have bizui mitzvah. Come on, let's go. We have huksa l'mitzvah, and we have bizui mitzvah, right? So Tosafos says sometimes bizui applies, and sometimes huksa applies. Where does huksa we learn from? Chagah, Sukkos, ta'aseh, chashivas yom. That's huksa l'mitzvah, right? So then why are you bothering the Gemara when the Gemara says avun d'kulei dam? What's wrong with that? Where bizui mitzvah is like, yeah, avun d'kulei is dam. Man, I don't—what does he want? What does he say? Huksa l'mitzvah asers, and sometimes bizui mitzvah asers. Tosafos. Isn't that the top Tosafos? Isn't that what we learned? The top Tosafos. Maybe it has to do with... It's very simple. On Sukkah, sometimes it's aser because of huksa l'mitzvah, and sometimes where huksa l'mitzvah doesn't apply, it'll be aser because of... So bizui we learn from where? Avun d'kulei dam. What's wrong with the Gemara? I don't see the... What are you so upset at the Gemara for? What did the Gemara say? Huh? Why doesn't the flow of the Gemara fit? Beautiful. And that's why I asked you in the beginning. I asked you in the beginning, when the Gemara says, Ma hu listapek minoi sukkah, the Gemara never asked noi sukkah. What was the Gemara's kasha? The Gemara's kasha was—come on, come on. Don't fall away, nu. What was the Gemara's kasha? Noisukah, noisukah kol shivah. Means we were asking huksa l'mitzvah, and the teretz to that Gemara is avunda kula, and the teretz obviously is very pashut. Tosafos must have learned that huksa and bizayon go together. It's not two separate ta'amim. It's two ta'amim for the same halacha. Huh? Wait, what did he say? Hakol echad, you hear? Hakol echad. You see Tosafos, you see Tosafos. I'm quoting Tosafos. So that's what I'm explaining to you. In the halacha, so that's what I'm trying to explain to you. From the Gemara's flow, you see clearly that huksa l'mitzvah is asur because of bizui mitzvah also. A chelek of why it's huksa l'mitzvah is huksa l'mitzvah, and a chelek of it is because it's bizui mitzvah. What? That's exactly what I just said.

So why can't I say it? Because I'm saying it. That's what we said. Okay, so you're gevaldik what I tell you. Ask me a question. That from Tosafos it comes out, right? You have from Tosafos it comes out, if it was nafal on challah moed, so when there's nafal, there's no huksa l'mitzvah, right? And where, and if it's, and there's no bizui, right? There's bizui of the mitzvah, right? That was your kashya. Tosafos says here, it should be mutar, right? The ta'amim, mishum migu d'iskatzai... because there's no bizui, right? The teretz is very pashut. Once bizui applies on challah moed, huksa l'mitzvah applies on challah moed, and huksa l'mitzvah applies even when it's nafal. Make the cheshbon. But is it not huksa in chol hamoed? It doesn't—it's not huksa because of huksa. They go together. It's huksa because of the bizui, and that's the answer to the kashya. I'm saying the pashut pshat is that there's a kama. But if you don't read Tosfos like that, Tosfos is saying very good. Tosfos is now asking, why not learn from huksa, second Tosfos. Yes, well, sutzo, sutzi. Tosfos wants to say, what's wrong with learning straight from huksa? The teretz is because— That's not true, because huksa has bizur mitzvah also. That's the teretz of Tosfos. That's what we're saying. Every huksa, every huksa, part of the reason is bizur, and if part of the reason is bizur, every bizur is huksa. Ah, so comes along Tosfos, he says, very good, why do we learn avun dekula and dam? Why can't we learn avun dekula, huksa? Because every huksa has bizur. I'm telling you, that's the chesron Tosfos. The chesron of this Gemara is—Tosfos saw from this Gemara. Now listen, it's very simple. Listen to me a chasid. Right. Right. Tosfos understands that a reason for huksa. That's why can't you learn from huksa already. On this Tosfos is a very nice teretz. Now before we get Tosfos' teretz, here— Every bizur also has a huksa. Every huksa, the reason is because of bizur. Part of the reason for bizur is huksa. Avada there is. How? Because since bizur applies on chalamayid, so huksa applies on chalamayid. No, so if we say that every huksa has a bizur, so it's like this is the second level. Now you cannot say every bizur has a— The opposite. The reason for huksa is because of bizur. L'maaseh, there's halacha of huksa now. Once there's halacha of huksa, it applies even without the bizur. That's the yeshivsham Tosfos. What, what, what? No, I'm saying, because I'm saying the cheshbon, if you learn like that. If you learn the Tosafos, it makes sense. These two Tosafos don't make sense unless you learn this yesod. Every huksa l'mitzvah, every huksa l'mitzvah is asur because l'maaseh there's a bizui mitzvah. Lashon: the tzricha l'tarvayu. The halacha comes between the two of them. Between the two yesodos comes out the halacha of huksa l'mitzvah. So even where the bizui l'maaseh doesn't apply, the huksa l'mitzvah will apply. A, there's no huksa l'mitzvah achalamot; by itself there's not. But with bizui there is. And that's what Tosafos means, so let's learn out already what—unless you understand the Tosafos, huh? Yeah? And that's why Tosafos says, where should we learn it out from? We should learn out avuda kula, let's learn out already from huksa. This Tosafos is a very nice yesod. What's Tosafos's yesod? There's two types of what? Of bizui. There's bizui where I destroy the thing, and there's bizui where I don't destroy the thing. Now let's look it up inside. Here: האומרי, דמשום דמעצי סוכה לאו עבידא לפינן, דשאני סוכה דממסטפיק בהם איכא ביטול מצוה. אבל בנוי סוכה ובארבעה מינים לאורנר חנוכה ליכא ביטול מצוה. That's exactly what we spoke about. You're not ruining—

The mitzvah, you're not taking away the or of the Chanukah, you're not taking away the dam. What? I can't hear what. Oh, so this is what I'm trying to tell you. The Gemara's shaila was listapek because the Gemara was discussing huksa l'mitzvah. The Gemara was discussing a different halacha. The Gemara was discussing huksa l'mitzvah. Huksa l'mitzvah is only a problem when I take the thing away. Comes along the Gemara and says part of that is bizui mitzvah. This Tosafos says beautiful. There's two bizui mitzvahs. There's a bizui mitzvah where I take away the mitzvah, and there's a bizui mitzvah where I don't take away the mitzvah. What's the nafka mina? Tosfos said, you said it to me this morning, where do I take away the mitzvah, the bizayon to the mitzvah? Where I don't take away the mitzvah, the bizayon is to who? Is to me, shelo yehei mitzvos bizuyos alav. No, because from atzei sukkah I don't know the second bizayon mitzvah where I don't ruin the mitzvah. That's right. How do I know where I don't take away the cheftza, there's no bizayon mitzvah? That's avun d'kula dam. That's avun d'kula dam. If you just... only where I destroy the mitzvah there's a bizayon mitzvah. But if you just taking... another twenty minutes, you... you know what, another five minutes. I can't hear you, my... Okay. Already how to learn the Gemara. Now, I wanted to say, I want you to take a look. So read it, it's very simple, no? Tosfos says clearly, no? Bai marinu, atzei sukkah l'afyanan, d'mistapek mehem. You see the lashon of Tosfos, d'mistapek mehem, where mistapek, it can be bitul mitzvah, because I'm ruining, I'm taking away the mistapek. You see the lashon of Tosfos? But the same, b'nois sukkah. Noi sukkah, not mistapek, not the case of the Gemara. Aval b'noi sukkah, which is like ner Chanukah, leka bitul mitzvah. So Tosfos made the diyuk that I'm making, mistapek. Mistapek means I use it. That's why Rashi says, peirus. I taught you, I taught you beautiful. You're not going to hear this anymore. This is called learning the Gemara. Well, Tosafos says clearly, mistapek means I used it, and that's why Rashi, I feel, says it's talking about peiros, because I used it up. But meileh, it's a different bizui mitzvah. What's the chiluk between the two bizui mitzvahs, aleph and not aleph? There's a bizui mitzvah where I destroy the mitzvah, and then there's a bizui mitzvah shelo yehei mitzvah bizuyos, aleph. Now, boys, let me tell you why I'm saying what I'm saying. You ready? If you take a look at Rashi, daf mem-hei amud aleph, dibur hamaschil ad motzai Yom Tov v'acharei. Right. You hear? Oh, says Rashi here. Why can't you take down, right? So if it's al stiras ohel, stiras ohel is only when? No, on Yom Tov itself. But if it's hukzal mitzvah, says Rashi, then it applies to what? No, what's the— The Gemara talks about hukzal mitzvah. I mean, anyway, you can't, because you can't break a house. So that's stiras ohel. You're not allowed to destroy on Shabbos anyway; Shabbos, Yom Tov asur. So Tosafos says, Rashi says, yeah, the first days will be asur al stiras ohel. What about the rest of the days, says Rashi? Once it comes Chol Hamoed, it won't be asur, right? Yes. It'll become mutar, right? Dumiya d'ner shekava. Oh, dumiya d'ner. So al kol panim, mashma that the hukzal l'shivah, Rashi says clearly, is what? No, it's kol shiva. Rashi's saying hukzal mitzvah is kol shiva. Why did he say kol shiva? Because of chal hamoed. Does Tosafos say hukzal shiva applies on Chol Hamoed? No, right? Let's take a look at the Rambam.

Sukkah perek vav, halacha tezayin. You see clearly Rashi, that the huksa l'mitzvah is seven days. The huksa l'mitzvah applies on Chol Hamoed. Take it, take the Rambam, take it. Perek vav, halacha tezayin. He says clearly, it doesn't apply. Rashi says, the reason why you need huksa l'mitzvah is because binyan stirah would be only the first days. Chol Hamoed would be mutar. Asher ein ki huksa l'mitzvah, aser kol shev... Kol shem... We stop him, kol shem. Are you doing halacha tezayin? Sukkah tezayin? Yeah. Sukkah perek vav, halacha tezayin. V'hi mitna aleihem b'sha'ah shetakan, v'amar, eini podel meihem kol bein hashmashos, harei ze mistapek meihem b'chol ein sheyirtze, sheharei lo hiktza otam, lo chal alav kedushat sukkah. Because mashma that the halacha, asur kol shev, is for which halacha? Huksa l'mitzvah. Says it clearly. I mean, it's halacha. That's why I think Tosafos doesn't argue. Tosafos never said huksa l'mitzvah doesn't apply Chol Hamoed. What Tosafos means is, since bizui applies on Chol Hamoed, so therefore automatically huksa l'mitzvah applies to Chol Hamoed. So even in the particular case, in the particular case where, granted, it's not a bizui mitzvah, the huksa l'mitzvah will still apply. You can't run away from the yesod that huksa l'mitzvah is seven days. There's no such thing as seven days huksa l'mitzvah. So what does Tosafos mean? Tosafos means, in sevara, there's no reason why there should be a huksa l'mitzvah on Chol Hamoed. Where does it come from? It comes from because of bizui mitzvah. But now that it's here, there's halacha of huksa l'mitzvah. That's the pshat. Wherever there is bizayon mitzvah, meileh there'll be huksa l'mitzvah. So huksa l'mitzvah is taka what? A chalamoid? The answer is yes. You see clearly, Rashi, Rambam. You see clearly. Now I want to show you what— Yes, let me tell you. So technically it's huksa l'mitzvah. Where it's also bizayon mitzvah, there'll be a problem of bizayon mitzvah, but where there's no problem of bizayon mitzvah, in this particular case where it's not— Because it's not. Tosafos says when it's not, it's not a bizayon mitzvah. Okay, now let's see further. Go ahead. Let's take a look now at the Rambam in Hilchos Shechitah, perek yud-daled, halacha tezayin. ... What's the lashon? ... You're not reading it right. ... You see, you notice that the Rambam says not only shelo yinhag... Yeah, it does say, shelo yinhag bizayon mitzvah. There's no bo here. You don't have the bo. No. What do you have, Shapsi Frankel? You have the regular one? ... It's even better. It's even better. I like this even better. It has nothing to do with this mitzvah. It's not the kiyum hamitzvah that's the problem. Shelo yinhag minhag bizayon bmitzvos, vyehei— vyehei. Notice the Rambam says vyehei mitzvos bizayon. No bo. So it's not the mitzvah. It's you. No, I'm trying to say, you see from the Rambam that the Rambam says shelo yinhag minhag bizayon bmitzvos, and mimeila... It's a melev, yei mitzvah b'zui yisalov. Beautiful. And now let's see the next part of the Rambam. She'ein hakavod la'atzman shel mitzvos. The mitzvah itself doesn't have a halachah of kavod, but rather what is it? The Ribono Shel Olam behind the mitzvah. Shelo yehei mitzvah b'zui yisalov. Okay, so what's Chanukah? Chanukah, Hashem recommends. It's not the mitzvah. By shaking where I destroy the mitzvah, it's a bizayon to the mitzvah. Where do you get this from? I'll tell you where you get this from. And how about Chanukah? That's what I'm telling you. Ah, that's Klal shekemim. No, no, I just want to know. It's called, okay. The yesod of the halachah of bizui yisalov in our sugya, a kisui hadam, where I'm not taking away from the mitzvah.

Anything. So what's the problem? Well, I'm not taking away from the mitzvah. The teretz is what? The teretz is what? The only thing you have to ask, and this is, I don't know, this is for homework you'll do for yourself: why is it that we cover the challos? Why do we drink from the kos of Kiddush? Yes, it's mashma... yeah, even where there's no bitul mitzvah. I don't know. I don't know. I don't know. This is homework. Why do you make a— no, the Gemara says, why— the Gemara in Yoma, why is it that you have to make a drink from kos shel Kiddush? The chaver... the mitzvah. The chaver shelo yehei bizayon to the... You can make Kiddush. The whole din of teima— Gemara in Eruvin, you look at it, it's homework. It's your homework for tonight. I thought mitzvos don't have bizayon. I thought unless I take away the mitzvah, unless I ruin the mitzvah, there's no bizayon. Now, let's— okay, let's move along. In mitzvas Hashem, tomorrow we're going to go right away into the inyan of the machlokes the Baal HaMaor and the Ramban in this sugya. The Baal HaMaor learns— there's three stages, and the Baal HaMaor is gevaldik, I'll tell you why. The Gemara takes apart— the Baal HaMaor takes apart the leshonos of the Gemara. Chaf beis— sorry, chaf aleph we learned, ein matlikin b'Shabbos, right? Ein matlikin b'Shabbos, kafsah, zakuk. And then the Gemara says that they argue in what if it's mutar l'shtamesh l'orah, asur l'shtamesh l'orah, says the Baal HaMaor. It's different than the lashon of the Gemara, what, v'asa l'hartzis mois. Over there the Gemara uses a lashon of lishtamesh and not lishtamesh, and over here the Gemara uses a lashon of what, l'hartzis mois. Why couldn't the Gemara say lishtamesh over here too? Which means, the kasha I started the shiur with. Remember I asked you, how come the lashon of the Gemara is l'hartzis mois? Why couldn't you just say lishtamesh and finish? Truth, that's really the Gemara Chullin. Comes along the Baal HaMaor and says gevaldik: asur lishtamesh l'oirah would mean anything, even dvarim shebikdushah, even to read Chumash, even to learn extra, lishtamesh l'oirah. No, I'm talking when it says mutar, asur lishtamesh l'oirah b'derech... No, no, no, you would be able to read, learn Torah next to the thing. Kamashmalan asur lishtamesh even for that. Asur lishtamesh, says the Baal HaMaor. It's beautiful. No, asur lishtamesh is one thing. Asur l'hartzis mois is an example. You know why? Uvdin d'chol. We try to get something which is chol, because this man d'amar holds asur. Zeh asur. Kodesh yehei mutar. That's what the Baal HaMaor says. So what was the Gemara's kasha? So what was the Gemara's chiddush, yeish bah? The chiddush, yeish bah, says the Gemara, it's mutar even l'chatchilah. Anything. Everything. That's how the Baal HaMaor learns. Let's take a look at the Baal HaMaor. And he—what? I thought how we're learning, did we answer the... Not yet. Not yet. That's the Baal HaMaor. That's the Baal HaMaor. Let's talk. ... להשתמש לאורה של נר חנוכה. That's the Baal HaMaor, no? Daf ... Daf ... Daf ... ... אפילו כל שהוא, אפילו החלמון. See, kan re'eh. You have it? Kan re'eh. I just found it. Kan re'eh is on the bottom of Marsha. Marsha, Marsha. Very interesting. It's page zayin in the Marsha. Page zayin. ... See, Rashi is clearly — so that's the Rashi I told you. ... Very good. Okay, let's see now the Baal HaMaor. Says the Baal HaMaor, ... אומר, עשה להשתמש לאורה של נר חנוכה. Says the Baal HaMaor, ... כל תשמיש במשמע, אפילו תשמיש דמצוה.

Mitzvah. The tashmish d'kedushah, or any other tashmish of kedushah, everything is asur. Asur l'hishtamesh l'orah. Why? Mishum d'kasavar, kivan sheheim zeichel l'neiros u'leshemen shel heichal, asuros heim b'hana'ah. Just like the heichal, and just like the neiros in the Beis HaMikdash were asur b'hana'ah, you weren't allowed to go take your Gemara and learn next to the menorah in the Beis HaMikdash. That's why it's called kodesh. Now you know why it says kodesh. Haneros halalu kodesh heim. What does kodesh heim mean? Dimayon. There you go. And I wanted once—I could be the ... also says—I once saw it by him, but the Brisker say it all the time. There's a very interesting Piskei Tosafos that says that in the menorah in the Beis HaMikdash, you weren't allowed to look at it either. Riya. It was issur hana'ah of re'iyah. Whatever. Moshe Rabbeinu was able to go. But you weren't allowed to have hana'ah. It's Piskei Tosafos, some version of Piskei Tosafos. So that's the pshat. Haneros halalu kodesh heim. Ein lanu reshus l'hishtamesh bahem, ela lirotan bilvad. Agav, that's the ... Agav, they're kodesh, peirush of the Beis HaMikdash. And therefore, watching is the halachah. Kol ... That's what we're trying to say. That's what we're trying to be mechadesh. Kodesh heim. Ein lanu reshus l'hishtamesh bahem, lirotan bilvad, zeh tiru, zeh lo asru, zeh lo asru, zeh. Agav she'Beis HaMikdash. It's famous, Brisker Torah. It's famous Brisker Torah. All right, let's go weiter. Beautiful. You hear? Haneros halalu kodesh heim. Mashma kodesh heim, it's resembling the kedushah of the Beis HaMikdash, so it should be asur both. Kamashma lan it's only asur one. There's a Piskei Tosafos. Who made the mistake? Why was the ...? Mishum sheheim zeichel l'neiros u'shemen shel heichal, asuros heim b'hana'ah kol ikar, afilu likroi b'sefer. Here, even to read from a sefer, afilu seudas Shabbos. Here, you want to eat seudas Shabbos, a rebishte tish. Mitzvah, mitzvah, a rebishte tish. The answer is— There is a kodesh in our house. U'leman d'amar asur l'hatzot mot, that's different from the man d'amar already, because it says what? Davka mot, neged ner Chanukah. Davka hatzot mot, ki yotzei bo shetashmish reshut, mishalchol. U'kde'kapirush ta'amei mishum bizui mitzvah, aval tashmish mitzvah, tashmish kedushah, mutar lishtamesh. Rishmuel, what did Shmuel hold? Shmuel d'metamel china kedushah, yesh bo. Srach kedushah. What's the word srach? It doesn't even have a little bit kedushah. Srach. Chiyesh bo kedushah. Remember I told you the diyuk? The chiyesh bo kedushah, meaning it doesn't even have a little bit that we should asser it for that little bit. That's why the Gemara uses the lashon yesh bo, because the second man d'amar also held that it's not kodesh kodesh, because the second man d'amar held asur l'hatzot ma'ot, aval sh'ar devarim is because he also held it's not kodesh. So when Shmuel came and said, v'chi kedushah yesh bo, he didn't ask v'chi kadosh hu, because that man d'amar also holds it's kadosh. But chiyesh bo, even a little bit, even a little bit then. Srach, I got it from the Rishonim. U'leman d'amar... shel chol. Im zai kodesh kodesh, asur hakol לגמרי. Im zeh, like he says, like the first shitah, it's like the Beis HaMikdash. Second shitah is it's not kodesh kodesh, aval yesh bo srach kedushah. So that's why, according to Shmuel, srach. That's the diyuk that we made, what? Yesh bo. Are you listening to this? This is, this is... You got it. You should be more than got it. This is how to learn. I'm teaching you how to read. You'll chazer this. You'll understand this. You'll sure you got it? You'll chazer with the tape, I hear. We do. Mitzvah tashmish kedushah mitoch stam sefer. ... l'sfirah is beis srach kedushah, v'loy mishum issur hana'ah, v'mishtameshes l'oirah, v'loy havi ki agav d'bizeh mitzvah l'da'atei, v'loy medamei lei l'kisa dam b'regel. So why is it not tomei metamei? Which means that...

Shmuel didn't hold of kisiyah dam by Ner Chanukah. Why not? Well, he didn't know the Gemara of kisiyah dam asked the Baal HaMaor. What kind of kasha? He didn't know the teretz. The teretz is so simple that you shouldn't even ask the kasha. He held it's not a dimyon from kisiyah dam to Ner Chanukah. Why? Nu, who can tell me why? Because by kisiyah dam, אני... זה ביזיון. I'm stepping on it. I'm being mevazeh, mevazeh. It's not bizayon, bizayon. So therefore he didn't hold the whole teretz. No, it's not even anything. It's not a bizayon bichlal. He held the whole thing is a joke. A, it's not kedushah; B, it's not a bizayon. So what's the whole thing? Yeah, the Baal HaMaor says it. Go ahead, nu. How do I know this is the Baal HaMaor? I have a very big raya, because the halacha is they argue if you're madlik miner l'ner. Machlokes Rav and Shmuel. The alma, lo shari Shmuel ela miner l'ner. You only mutar miner l'ner. U'mi'de'maiseh Rav Avya mi'maiseh she'ein shmaminei, lo sharishmol lishtamesh b'guf haner b'dvar reshus. That Shmuel isn't matir b'dvar reshus. The candle itself. U'minolan d'is lei l'Shmuel hachi? D'iflu Rav ושמואל, מדליקין מנר לנר, ולא שורשמול, לישתמש בגופא ד... Right, that's the answer. In other words, to use—Shmuel asers to take from the ner and use it for another ner. Why? Because there I took with my hand from it, but lishtamesh l'ora, that only mutar. There's no ma'aseh. I need— Why, why, why? Beautiful raya, Baal HaMaor, you see? That Shmuel— That's what. Thank you. The question is, let's say I'm on the third night and I light the first one, and then as I go to the second one I lit it, and then for the third one I... So you have to go back to the shamash. You can't go back to the second. You have to light the shamash first. You have a— I mean, and a Chanukah, you should light the— No, let's say it doesn't have shamash. So you have to have another match. You have to relight a match. Oh, hey, can I use the— You can't use the or. You can't use— Can I? I'll tell you, I had the same shaylah in my house, because the kids and everything, and the shaylah is the shamash. I had already a shamash. So my wife asked me if you didn't have the shamash... What happens if you lit the Shabbos after? What do you do with you? L'choira, you should light the Shabbos. According to this, you should light the Shabbos first. I don't mean before the bracha; I mean before the bracha. Technically, I had the same shaila. I don't know. Take the second candle and use it for the third? No, listen to that. Listen to that. That's what we're learning; you're not allowed to do that. I'm saying from the first, I don't want to take—why? Because it's... but you can't. Same halacha. Same halacha. B'z mitzvah. Same halacha. I have the same problem in my house. My mother had the same problem in my house. So where do you light? Yes, that's the answer. That's the answer. You have to make the Shabbos before. Somehow the Shabbos... I don't know about that Shabbos, but there has to be a candle from before, and you always use the candle from before. Okay, let's see further. Maskana d'shmaitza, d'chayshina b'ner Chanukah l'bizui mitzvah, here, afilu l'hishtamesh l'ora, l'dvar reshus. So that's the maskana. The maskana is that it's aser because of kavod d'kula dam, that it's aser, you hear? Afilu l'hishtamesh... dvar reshus. Aval kedushah ein bah. There has no kedushah, u'mutar l'hishtamesh l'orech tashmish shel mitzvah. U'le'olam tzarich shetei ner acheres, even bayis kavua, and therefore we need a Shabbos. Why? Because you're not going to be mishtamesh l'ora, therefore we have a Shabbos. Okay. So the halacha l'maaseh, you're allowed to learn keneged here, keneged. Since it has no kedushah, it's only a bizui mitzvah, and since it's only a bizui mitzvah, you're allowed to learn. Of course not. I'm going to show you. Comes the Magen Avraham, the Ramban, and the Ran, and they argue. And they say that even Torah, even learning, you're not allowed to do. Even learning, you're not allowed to do. What? Rabbi, because it's... Rabbi, it's not divrei chol. Just make a difference. He says like this: ... ... ... ... ... ...

אפילו ... לדבר רשות ... אף קדושה אין בו, מותר להשתמשו ... אומר הכותב, and this is a big lomdus Ramban here, that he's wrong. He argues on the Baal HaMaor that even what, you'll do it yourselves today. That even, we'll get back to tomorrow. Obviously it's late. Yes, sure. It's a type of zilzul. That could be the reason for why we're not. ... but the word is, you're not allowed to be mishtamesh. It's not because of kedusha. This is stam, you're not allowed to be mishtamesh. Not bizui. It's taka not bizui. You're not allowed bizui. Al kedusha you're not allowed. Al kedusha you're not allowed. Yes, so then you make up your halacha. No, what I mean to say, you can't decide, oh, ... Torah. It's a ... Torah b'Shabbos, you know what I mean? Torah is Torah. ... Who? Let's say that's my only ... Yes, he has to leave the house, 100%. Wait, especially if you can't even go to another room, which we'll see ... we'll see in the ... Okay, before we finish, where are you going? Beautiful sugya, listen good. Let's see Rambet yourself, and let's see two shitas, and then we'll say goodbye to you. You do the rest on your own. All the mareh mekomos. See Rambet yourself in Shulchan Aruch. Go ahead. The two shitas, Kuf Reish Ayin Gimel, se'if aleph. Go ahead. ... This is Kuf Reish Ayin Gimel aleph. ... No, it's not there. Next, next, next, next, next. ... So maybe it's another siman. Go to the next siman, maybe. I learned that the tikunim mishtamesh limitah. We don't need another saf, kedei she'im yishtamesh l'ora, yeh le'or hanosaf sheb'oto shulchan acharon, vayinichenu merachok ketzat. Where is it? It doesn't say asur l'hishtamesh. V'afilu livdok ma'ot, o limnotan l'ora asur. Oh, so what's the afilu? Asur l'hishtamesh l'ora, v'afilu. Why afilu? Because of Tosafos. Because Tosafos says I'm not mevatel the mitzvah, still there's halacha bizah mitzvah. Afilu. That's what he says. Afilu l'haritz mitzvah, I'm not rooting the mitzvah, it's still asur. Go ahead. That's the afilu, you see? And then there's an afilu tashmish shel kedushah, because of the first shita. Asur l'hishtamesh l'ora is even for kedushah things. You see? That's the afilu in the afilu. Go ahead. Ki gon limdod l'ora asur, v'yesh mi shematir. Hu shitas is the Baal HaMaor. So the Mechaber brings two shitos. Baal HaMaor. Ramban holds. Ramban holds it's even asur. Oh, he looked at Tur, it's machlokes Rishonim. Oh, so he brings both shitos. Now you have to know in the klalim — Rav Ovadia said brings — when he brings two shitos and he brings the second one, stam, okay, now you'll do on your own already. In the klalim, how the Mechaber, you know, what's... I want to show you the Mishnah Berurah. Says the Mishnah Berurah, go ahead. You know what, let's make it quick. Obviously you have to have mincha. There's a whole question when the first shita holds you're allowed — I'm sorry, the first shita holds that you're not allowed to limud, even tashmish shel kedushah, right? It's derech kavod, derech hara'ah. Oh, that's the Beis Yosef. From who? That's something — that's the Magen Avraham, smuchos and karov. That's what I want to show you later. Wait. Okay. This machloikes—now listen here. This machloikes, the Taz and the Eliyah Rabbah. The Taz learns—the Biur Halacha brings it down—the Taz learns that limud b'derech keva is asur l'chol hadeios. Even the Baal HaMaor that says you're allowed to learn, not if it's keva. I know, but listen, this is what the Taz— You can stay home. What? You can stay home. Because of the rachok. That's what I told you. That depends how you learn the rachok. Because even if you're using it to walk and not to trample or something. Because it's not karai. That's exactly. That's exactly. Yes, that's what I was telling you about. If you learn that it's rachok, it's also asur, the Magen Avraham, then it's even—depends, depends where. What? ... is mutar.

I'm telling you, you have to. You see, this Mishnah Berurah is good only once you know the Magen Avraham, then you'll see it. First, okay, so let me tell you what I want. There's three things, the chilukim in halacha. The Taz learns, l'chol hadeios, yeah? L'chol hadeios, it's asur kvias belimud, even according to the shita of the yesh nohagim. That's the whys for tomorrow. The whys for tomorrow. The Eliyah Rabbah learns the opposite, that even the man d'amar that says you're not allowed to learn la'or haner, even that's only what? Keva, but arai is going to be mutar. Exact opposite. The Baal HaMaor that's matir says the Taz, keva will be asur. The Eliyah Rabbah learns the exact opposite. The man d'amar that says that it's asur to learn, that l'chol hadeios will be mutar b'derech arai. Okay, now, that's one thing I want you to know. Well, another minute. The next thing I want you to know: what about a tashmish kal meirachok? Well, Beis Yosef in the Darkei Moshe, which you were reading over there, says—you have it, all your sheets—Tishamish kal shena'aseh meirachok mutar, becomes mutar. It's k'neged. Remember I asked you the k'neged? That's where I got it from. It comes from this machlokes. Is k'neged mean next to or not next to? Not necessarily. That's the machlokes. K'neged, dafka k'neged is asur; not k'neged is mutar; or k'neged doesn't mean mamash next to, it means as long as I have the light. The Bach, the Taz, and the Magen Avraham, b'shem Arshal, say that even meirachok it's asur. K'neged doesn't mean opposite the menorah. What I told you, the k'neged. Okay, so these are your mareh mekomos. The shailah is why. If you have time, look, there's a very interesting Biur Halacha. Tomorrow we're going to come and— One more piece of information. One more piece of information. Can I do one more piece of information? The Tur brings down—there's a very nice stickle, we learned this Gemara in ... The Tur brings down, you hear? The Tur in Orach Chaim siman chaf aleph brings down b'shem the Sheiltos that you're not allowed to use tzitzis to tie something on. For example, let's say your keys. You know, you lose your keys all the time, so you want to take your keys and tie them up to your tzitzis. It depends on the shaila. We'll soon see. So he brings down that it's asur lishtamesh b'tzitzis l'hilkashem davar. Why? Ki siyadam. The Tur writes, and he says that's different. Why? Because by ki siyadam, b'ragloi—my foot. Masha'en kein over here, aval hakoisher shum davar b'tzitziosav, ein chiyur zo ma'aseh mitzvah, right? This is not one in the ma'aseh mitzvah, meaning the whole ki siyadam, which is the mitzvah, I did it b'regel. Masha'en kein here, the mitzvah is to wear it. Now, once it's there, I'm using it l'kshirah. Comes along the Beis Yosef and he says, but what do you do by esrog? What do you do by noi sukkah? Over there it's what, even without the kiyum, right? This does not have to do with the kiyum. It's not pshat I make the sukkah with my foot. Sukkah's there, I'm using my foot. So why is it that the Tur holds—what's the machlokes, the Tur and the Beis Yosef? So there's a very nice stickle. It's siman yud ches. Siman tomorrow. The different types of ... Thank you.

Translation of those two. So now what do you think? Good, I think.

Hello. Before I ask you a certain question like this, I can ask you like this. יש כלל בש״ס: בראשון... במכשירן דחומה. ... לא, לא, בסדר. If I ask you, יש כלל בש״ס: בראשון... במכשירן דחומה, whatever you want, ... So now, let me explain and a little sit down, and we will explain to you why is it that machshina always zechu. And I will tell you, you know why machshina l'chumra? Because safek l'chumra, because safek d'oraita l'chumra. If I have a choice between matish l'chumra and matish l'kula, so I have a safek, right? So I should go l'chumra. That's why machshina l'chumra. Would this be a true explanation? No.

Madlik miner l'ner. Shmuel amar, madlikin. Shmuel says you are madlikin. Now let me ask you a kasha. Why, when it said, l'hatzot ma'ot, it uses the lashon asur, and here it doesn't say asur, and you don't do it, ein madlikin. Especially if it's the same reason of bizui mitzvah, chayev, if it's the same reason, it should be the same halacha. You hear? Why is it that on bav it says a halacha, asur, asur, yeah, asur, madlik miner l'ner? Why does it— The Gemara before says, asur l'hatzot ma'ot keneged ner Chanukah. And then the Gemara continues with the sugya of ner l'ner, which is also bizui mitzvah. That's what I'm asking. From the lashon of the Gemara, when you read the Gemara, it's mashma not asur, but ein madlikin. Is there a difference between asur l'hatzot ma'ot and the bizui mitzvah there and halacha? Ulsunzi, ulsunzi. So that's the first thing that you have to be medayek when you learn the Gemara. The first thing that jumps out at you, you should say, one second, ein madlikin. Ma zeh ein? Ein lo la'asot. Im ze asur, mutar, it doesn't say. It says lo, ein madlikin. No, ein madlikin is not mutar, but ein madlikin should have said, the lashon should have been asur, asur l'hadlik miner l'ner, bizui mitzvah. Why does the Gemara use the lashon ein, ein madlikin? Okay, you look at Rashi. Rashi says, miner l'ner. Says Rashi, deChanukah. כי דמפרש טעמא לקמיה. Now why does Rashi have to say Chanukah? Why does Rashi have to tell us Chanukah? Lafukei what? Regular candle. No, I might... Lafukei Shul Chol. Oh, I think it's lafukei Shabbos. I think that Rashi is trying to say that the sugya is not a sugya of from ner Chanukah to ner Shabbos. You could have learned, let's say you have Shabbos that falls out Chanukah, ein madlikin min ner לנר, you don't take from Chanukah to Shabbos. That's what we're going to discuss. That's exactly what we're discussing. No, we'll see. Let me explain to you something. I don't know why, but Baruch Hashem, I teach you so well that the talmidim are becoming the rabbeim. Baruch Hashem, Baruch Hashem. We'll soon see. You hear my diyuk? Rashi says Chanukah, lafukei what? So everybody learns Chanukah, lafukei chol. What's the chiddush? Of course, ein madlikin min ner לנר, the chiddush is Chanukah. The chiddush is not chol. The answer is Rashi wants lafukei Shabbos, which means either you learn lafukei Shabbos. Ma? But Chanukah לשבת. In other words, it's mashma min ner לנר that it's both Chanukah. What about if it's min לנר one is Shabbos, from Chanukah to Shabbos? So either you come and say that's vadai asur, and the chiddush is even Chanukah. What about Shabbos? From Chanukah to Shabbos is for sure asur, and the chiddush is even from Chanukah to Chanukah. Or maybe there's a tzad to say the opposite. Maybe we could say like this: from Chanukah to Chanukah is asur, but from Chanukah to Shabbos maybe it's not asur. Why? We'll soon see in the halacha. If you take a look, it's brought down like this: B'nerot Chanukah, v'davka b'nerot Chanukah, says the Mishnah Berurah, se'if katan hei, siman taf-reish ayin daled, the siman. V'davka b'nerot Chanukah, u'tam shemeva'er, aval b'nerot acher shel mitzvah, kegon shel Shabbos v'shel beis haknesses, u'kedomeh, madlikin mener l'ner. Meaning, a third tzad. What? I didn't say it yet. Try to pay attention, try to pay attention. I'm saying like this: the sugya of mener l'ner, Rashi says it's Chanukah. So I have three ways to say why Rashi says Chanukah. Either Chanukah because...

If it would be Shabbat, meaning ner Chanukah l'ner Shabbat, vadai asur, ve'ein ze she'elat haGemara. That's not even a question. Or I say the opposite, which we'll soon see a reason why I will say the opposite. Miner Chanukah l'ner Shabbat, l'ner Chanukah, ze mistapkim baGemara. Aval miner Chanukah l'ner Shabbat, ulai ze be'emet mutar. Ulai ze be'emet mutar. Or I say that it's dafka Chanukah v'lo b'nerot acheirim, which means Shabbos to Shabbos, or beit knesset to beit knesset, and that's the darkei Moshe over here. Dafka b'nerot Chanukah. You see, the Mishnah Berurah brings down a dafka nerot Chanukah. What is a dafka nerot Chanukah? ... shel שאר מצוות, כגון של שבת ושל בית הכנסת, מדליקין מנר לנר. וכן נזכר בספר חמד משה, וכן הוא ... וכך כתב חיי אדם, that this is what, even by שאר מצוות, will be mutar. So that's why Rashi says Chanukah. You shouldn't learn the sugya by שאר נרות; it's only by Chanukah. Again, this Chayei Moshe is not even discussed in Shabbos Chanukah. Shabbos to Shabbos, beit knesset to beit knesset, and the sugya of מנר לנר says Rashi, dafka Chanukah. So either it's lafuke Chanukah to something else, or it's lafuke something else bichlal. In other words, don't learn the sugya every time you have one ner, there's a bizui mitzvah to take it and use it for a different ner. There's no problem. Yes. He didn't discuss that. He's discussing Shabbos to Shabbos, beit knesset to beit knesset. Every time you have a ner, you're allowed to. That's why Rashi says that the sugya—there's no bizui mitzvah—only by ner Chanukah. So we don't know, ner Chanukah to ner Chanukah, or ner Chanukah to anything. Meaning, when Rashi says ner Chanukah, it's lafuke other neiros. This is how the three stadim. Now, we'll soon see why I'm saying. Okay, you got me? Understood it? Again, either ner Chanukah—the reason why Rashi says ner Chanukah is because it's dafka ner Chanukah to ner Chanukah. Aval ner Chanukah l'Shabbos, ein mah ledaber, lo hayah machlokes. Afilu eilu—no—afilu eilu shomrim shemutar miner lner, zeh ye'asur. Mutar. Olefuch. Eilu she'osrin, osrin davka miner l'ner b'Chanukah. Aval miner l'ner b'Shabbat, mutar. The third side is the reason why Rashi says Chanukah is lafukei shar nerot, shelo tachshov shemedubar b'nerot Beis haknesses, shelo tachshov shemedubar b'nerot Shabbat, because nerot Shabbat you're allowed to take from one candle to another. Ein bazeh chisaron shel bizui mitzvah. That's what— that's what he says. That's what Rashi means. Rashi's saying— no, because you see the Chemed Moshe says it's not like that. I understand, that's the diyuk. That's what Rashi says. Since the hemshech of the Gemara is talking Chanukah, mimeila don't learn the sugya by other neiros. Hakan the sevara applies by all neiros. The sevara applies if your whole bizui mitzvah applies by all neiros. In sevara, it applies to all neiros. Why tackeh not? Now you have to know why tackeh not. So let's see. Let's learn a little. Yes. However you learn ner l'ner, whatever it is, the same problems, the same problem that you have by ner Chanukah, bizui mitzvah, you have it by all shar mitzvos. And if that's true, so A, now you understand the chiddush of Rashi, but B, like you're saying—