Shabbos 124a: Moving Muktzeh After Picking It Up, Tzorech Mekomo, and the Status of Kelim

Transcript

There's a machloikes. The Rashba says that once you're holding muktzah, for example, you were muttar to pick up the muktzah l'tzorech mekomo. Now it's not l'tzorech mekomo anymore, because the table's clean, for example. I take this off, l'tzorech mekomo it's muttar. I'm walking away. Now, can I put it right there? Do I have to put it down right now? Or I can take it now and put it wherever I want? Says the Rashba, motziin chadish, that once you pick it up, you're allowed to put it anywhere. The Rashba says. Once it's proof, because the Gemara asks a kasha, hani karis and kasli, how do you move it? Heichi metaltelin? Who's the Gemara asking the kasha? Only according to— the Gemara asks the kasha according to Rabba. No, I'm sorry, to Rava, right. Right, Rava. The Gemara asks it to Rava, right. Rava, with a hey. The Gemara says only to Rava. No, Rava holds you're allowed to take a l'mekomo. Once— so then there's no problem, right? Rabba holds you're not allowed to take a l'mekomo. How do you ever take a plate off a table, right? Gemara gives a teretz: graf shel rei. How's it the Rashba? I don't understand. It's a kasha on Rava also, because let's say you're allowed to take away a l'mekomo. Yeah, but how do you take it to the kitchen, or how do you— I mean, the tiltul's good. You're allowed to take it away from the table, but no more according to Rava. Even Rava— here it says the Rashba, here you see once you pick it up you're allowed to move it. The Rashba. The Rashba, from this sugya we learn out a yesod in hilchos muktzah, that once muktzah is held, what happens? You're allowed to take it wherever you want. The proof, the Gemara says, how are you allowed to take the cups to the kitchen? Says— yeah, it's this Gemara. Since says the last, ... rabba. ... Since, since from this Gemara, the Gemara asks a kasha only according to—since the Gemara only asks according to Rabba and not to Rava. According to Rava it's also difficult, because it could be shelo lumkaymei is mutar, but the moment it's not lumkaymei anymore, then it becomes aser. ... How come I'm allowed to move it to the kitchen? And the answer is, once I'm holding it, I'm allowed to take it wherever I want. See from this sugya, from this Gemara, yeah? You don't put—kind of a card. This is a card. I catch it to you is—why? Why? ... Once it's not lumkaymei, why is it ...? Answer: why are they ...? Put it down. Put it next to you. Take it away from the table. Put it on a chair. Put it on a chair. What do you want, put it on? ... We're talking about the ducks, and then everything becomes mukkah. Something—you don't need mukkah. Put it on the closest place possible. Well, once you pick it up, you'll have to take it to the kitchen, put it in the sink, do what you want with it. There's a nifla, nifla ... The Rashba learns out from this Gemara a chiddush ... Once you're holding muktzah, you're allowed to take it wherever you want. Once you're holding it already. Once you're holding— for example, let's say you find money in your pocket. You're holding the money. You don't have to drop it. Take it to wherever you want in the house and put it away. Once you're holding it already, you can take it wherever you want. Any muktzah. No, the Rashba says it's not—drop it right away. Drop it, what do you mean? You're holding muktzah, drop it. Why? Since the Gemara asks according to Rabba. How could you ever pick up a cup and put it away? How can you take the kos from the table? Difficult according to Rav also, because even Rav, who's matir, sheloy from mekomo, good, so you're allowed to take it off the table. But once you took it off the table, you know what you should do with it? Put it down right away, away from the table. Why are you allowed to take it? So the fact that the Gemara does not ask this on Rav, says the Rashba, you know what you see from here? Why don't you hold like muktzah? I ask you why. I don't see why. Pashut, you could come and say that tiltul muktzah is not the carrying of muktzah; it's the picking it up, like it's not chol. Something without chol, pick it up. The matchilim ha'agbaah. The tiltul of muktzah—you're allowed with muktzah, only to move it. I'm telling you, what's the pshat? I'm telling you, what's the pshat? And this is what I was thinking: since you're allowed to be metaltel מן הצד, right, and since you're allowed to be metaltel with what? With your foot, right, with the elbow, with the foot, so then where's the tiltul really? Where does Chazal אסר the tiltul? The hand. So then you could come and say that when I pick it up with my hand, that's when it becomes asur. But if it started that way mutar, then it's like I'm having it on my foot.

In other words, again, I grab the whole ... is true. Okay, one second, let me backtrack. I mean, if you think I'm masking to this, you gotta be kidding me. At the end of the sugya, I'll show you real pshat. I'm asking, I'm saying, when you read the Gra, the first thing that comes to mind, you have to pick it up like — the issur tiltul muktzah is to pick it up, the issur. Something like that. Yeah, I don't know. Chazal assered the picking it up, the picking up of muktzah. Once you picked it up, the heter, then there's no problem. Something along those lines, right? Because you see with your foot and your this, your that, it's all allowed, right? Here, tell me something. What? No, I'm saying, let's say you put it on your head, right? Put it on your head, and it is derech tiltul. The hindus. I don't know if that's true. It's not true. It's only ... Now, if you notice the food on your head, you have to put it in your head, so you're already ... I think so. I think you're allowed to carry muktzah. Here, muktzah in your pocket. Are you allowed to have muktzah in your pocket? Derech tiltul? I don't know. I'm not so sure you're allowed to have tiltul in your pocket. Forget about bus. Leave bus alone. I just want, are you allowed to have tiltul muktzah? Maybe not. Put it away. No, it's not true. Put it away. It's there, it's in your pocket. Move it wherever you want to. No, you should put it as quick as — put it away quickly, because it looks like. But technically, you're allowed to walk around the whole Shabbos. You wait. That's what I'm talking about. If you don't drop it, no, you go look for a place to put it away. You can take it with you. You can carry. There's gonna be a lot of carrying, yeah. Let's say you sit down. Let's say you sit down with, like, your plate, no? Why not? I'll tell you, that's hilchos... that's why. That's not hilchos tiltul. That's not trying to explain you. Tiltul is your hand. Once it's in your hand, it's no problem. That's the whole machlokes, tiltul. You keep on throwing. Also by muktzah, is the object is muktzah, or the fact of carrying the muktzah is the issur? So you should follow this and that. This one's the halachos. That's what I'm telling you at the end of the shiur. The pashut pshat is very good. The pashut pshat is it has to do with picking it up. Hand, tiltul. Use your imagination, whatever it is. It's something along those lines, pshutai. Is this guy's back in the... Well, we have a big yesod, that once you're holding it, simple pashut. Here's what's the pshat. Once the guy is holding muktzah and he picked it up because of tzorech mekomo, why all of a sudden is it going to become asur? Why is it going to continue? Let it become asur right away when it's not mekuyam. And the answer is very simple. I saw in the Rashba, a big yesod. I saw in the Rashba, a big yesod. If you read the Rashba well, you would have also seen it. Maybe you saw it. The Rashba explains to me what's the pshat. What's the pshat in Rabbeinu Tam, yeah, when Rabbeinu Tam says that any tashmish that you use during the week, something you use during the week, that's mutar on Shabbos because it's called tashmish. It's tashmish, right? Rabbeinu Tam shita. Says Rashba, b'hesber of Rabbeinu Tam, why? He says because once it's used during the week, then a person is not makpid mida'isa. The svara of Rashi, loi makpid da'ati. He says the hesber, the explanation of Rabbeinu Tam: why does Rabbeinu Tam hold? Why does Rabbeinu Tam hold? ... You always don't use, like, you almost don't use. Taking over here, loi makpid da'ati. No, no, he says that Rabbeinu Tam learns that, you know what the reason why Rabbeinu Tam is matir something that you would use during the week, since it's used during the week, b'ma'aseh people use it, and therefore it's not called makpid da'ati. A person still had his mind on it. According to Rabbeinu Tam, the tashmish means—what? Tashmish ha'myuchad. It has to be his tashmish. Says Rabbeinu Tam, what's called his tashmish? Even something I would use during the week, meaning not stam miyuchad, even if it's not miyuchad. Because Rashi learns dafka miyuchad. In Rabbeinu...

Mamish only what is, that's it. Use it. In the area sometimes I would use it during the week, you know, I could play with it. Whatever, yeah, yeah, say if that's how people do it, then it becomes. You know what I see from the Rabbeinu Tam, from this Rashba? Big yeshua. That's what Rabbeinu Tam says. The Rashba explains Rabbeinu Tam. What do I see from this big yeshua? Simply, you're gonna enjoy this. You keep on bringing it up. The issur of muktzah of Reb Nechemya is a different issur of muktzah than the Tanna Kama. When the Tanna Kama talks about keilim asurim and keilim mutarim, that's a special takanah of keilim, special din of keilim, like we spoke from the Gra, remember? And we spoke from the Gra that because of eitzah, there's a special muktzah, it's not a real muktzah, right? Asur takeilim. And Nechemya learns that it's mamish muktzah. The kasha is, what is the muktzah? Is it the keli or is it the gavra? Rashi learns it's the keli. So the only heter you have is keli hamyuchad lo. Keli is only mutar, you know when this keli is not muktzah? When did you use it l'tashmisho. Hashem kein, Rabbeinu Tam learns it's the gavra. Since the gavra is not maktzeh da'ato, because sometimes he uses it for something else. Even person, even person. I'm telling you, it's barur, you hear? It's barur kach. Rabbeinu Tam says that even something that I don't... it's miyuchad for this, but in general, in general. People use this during the week. It's usable, right? Says the Rashba, because the person wasn't makpid daas. Now I have a sugya. I know Talmud learns the person. Even here, you should have the... What's the question? I'm not even doing the Mishnah together. Not doing the Mishnah. It's a simple thing. In Reb Nechemya, where Reb Nechemya says tashmishai, what is tashmishai? It's machlokes Rashi and Rabbeinu Tam. Says the Rashba pshat, Rabbeinu Tam. Now I understand the sugya. Now I understand the machlokes. What is the machlokes? First of all, you got to understand kelim according to the Nechemya. According to Tanna Kamma, you know what kelim is? It's a special takanah. Hotza'ah, it has nothing to do with muktzah. Kelim hamutarim can never be muktzah according to the Tanna Kamma. Kelim hamutarim. Chazal came in because of hotza'ah, like we said from the Gra in Shulchan Aruch, Orach Chaim. Special takanah, yeah, because people were carrying in the streets. They assered kelim. Good. Then they were matir the kelim. Fine, finished. Why according to the Nechemya there's no heter kelim? And the teretz is because he never learned it has to do with issur and heter, that people would carry. He learns it's muktzah. The Nechemya learns it's real muktzah. The Tanna Kamma learns it's not muktzah. כלי היתר can never be muktzah. You know what it is? Issur d'Rabbanan. The Rabbanan came and said, don't be metaltel because of hotza'ah. Don't be metaltel people, and then chazru v'hitiru. The Nechemya says even after chazru v'hitiru, you can't walk around and carry a keli shelo l'tzorko, meaning l'shelo l'tashmisho, because he learns it's real muktzah. Now the question in hilchos muktzah is: is it the keli or the gavra? Is it the keli that makes the muktzah, or is it the gavra because he doesn't have in mind to use it? Rashi learns it's the kli. So the only heter you have in kli is tashmish hamuchad. The Rashba explains to me, Rabbeinu Tam, that the reason why Rabbeinu Tam says not only hamiyuchad, but any tashmish, as long as you're not makpid daito minei. The gavra, the gavra was makpid. Since he's not makpid daito. Yes. This, I understand the machlokes Rabbeinu Tam and the Rambam. Keilim and kas, these cups, right? In Rav Nechemya, depends what you learn. If you learn that the pshat is the gavra, the person, so the person was never makpid daitei from what? Cups, right? So Rabbeinu Tam says there's no muktzah b'etzem. I mean, it's not the kli that makes the muktzah; it's the gavra. The gavra was zocheh not makpid daito from these keilim, right? Hasheinki, what? He said pens.

Now, what does Rabbeinu Tam say? Says Rabbeinu Tam that kerisas kais is nothing to talk about. Hashein kein, because this is Rabbeinu Tam leshitaso, that Rabbeinu Tam learns it's the gavra, the gavra that makes the muktzah. Hashein kein, if you learn the kli makes the muktzah, meaning on a kli heter, it's shayach to come and say muktzah. So what's the difference if it's a cup or a plate? I mean, a kli heter could be muktzah. What's the difference? Again, what's the difference? Kli, I mean, what's the difference? The fact that people want less muktzah or more muktzah, that's the gavra. It is kli heter. Eating is mutar. What's the din on Shabbos? I'm telling you, what's the difference between a plate and a key, between a cup and a kli? If you're talking about the gavra, you can come and say the gavra was more makpid to this than this. I can see an afkamina. Even if you follow up with kli, you still have to follow up with gavra. One second. Both came l'mutar, right? Rabbeinu Tam says this, there's nothing what to talk about. Meaning one. Huh? So this is always mutar. Even according to R' Meir, there's nothing what to talk about. And this, R' Meir has a problem with it. Tzarich, lo tzarich. So he did have in mind, he didn't have in mind. But I'm telling you what's the hezber of the machlokes, because since Rabbeinu Tam learns that the muktzah in R' Meir depends on maktza da'atei, not maktza da'atei, so what's this? Haka keli is mutar. What's to talk about? The guy's never maktza da'atei from a spoon. This is what's to talk about, right? You follow up with the kli, yes. You follow also up with the gavra, because life means actually what's made a kli, even kliim d'achila, because people respect them out. That's the Tanakama. That's the Tanakama. You keep on bringing me the Tanakama. The Chachamim holds it's real muktsa. Anything which is not used with tashmisha is muktsa. It's gavra. It's used by people. Meaning like this: machlokes Rabbeinu Tam, machlokes Rabbeinu Tam and Rashi, meaning not Rashi, but the Rambam and Rabbeinu Chananel, that the Rambam and Rabbeinu Chananel are learning that the mishnah of the nechemya is even by a cup, even by a plate, and it has to be dafka with tashmisha. Very simple. Because if the pshat is you look at the kli, so then the kli, even every kli is only with tashmisha. I mean, that's the heter of kli. But if you learn that it's maktzeh daasei, a person never maktzeh daasei from the spoon. A person knows he's using the spoon. That's why in the Rach and the Rambam that it's the kli, therefore we can come and say that it's mege even to a cup. Rabbeinu Tam says a person never maktzeh daasei. I mean, there's nothing to talk about. Who's maktzeh daasei from a spoon? There's never a muktzah. Okay, now, according to this, I understand pshat in the Gemara. When the Gemara, when the Mishnah says, l'tzorech u'shelo l'tzorech, right? What was the kasha? Huh? What was it here? We had a kasha. The Rashba's kasha. What was the Rashba's kasha? The Rashba has a kasha on the Mishnah, according to Rabbeinu Chananel, that it's really asur even l'tashmisha, as long as it's not tashmisha miyuchad loi, right? Why does the Mishnah say shelo l'tzorech, even l'tzorech, right? Even l'tzorech. Right. And what happened? We asked that l'choira this kasha is a kasha. On Rashi is well, Rabbeinu Tam. On Rabbeinu Tam is well, Rashi. Not true. I'll tell you why. The Rashba only asks on Rashi and not Rabbeinu Tam. So what is the question? That's always, what do you call tzorech in that tzorech? There's no such a thing as tashmish hamiyuchad lo. It has nothing to do with tashmish. It has to do with the person makes it into a tzorech. So that's the pshat. As long as it's a tzorech, it's mutar. I, the person, according to Rabbeinu Tam, let's say you're using it for the craziest thing, that's not called already tzorech. That's not tzorech. You made a tzorech into it. That's not tzorech. According to Rabbeinu Tam, that it has to do with the person, so then that's where the tzorech shelo l'tzorech comes. When the person makes it into a tzorech, it's mutar. If he never made it into a tzorech, he remains asur. According to Rashi, that has nothing to do with tzorech and not tzorech. It has to be clean l'tashmisho is mutar. Why do you use the word tzorech? Yeah, you with me? I know that it's—

So what's that? The Mishnah. Wasn't through. That's the Mishnah. What's she saying? The Mishnah is saying a amazing thing. The Mishnah is saying, according to the Rabbeinu Tam, it's beautiful. Once you make it into a tzorech, then it becomes mutar. That means I'm עכשיו never going to act sedayta minei. I never said I'm going to use it. There are cases where I make it into a tzorech and it's never used. I wouldn't even use it in the weekday, so that means you're crazy. It's batel b'daas, and who cares what you thought? Then it's mutar. As long as you have a tzorech in it, then it's mutar. Don't say svara, don't say svara. Just say mutar, and that's all. Because it's not mutar. It has to be taken l'tzorech. It can't be mutar if it's something which I don't use it for. Okay. But this, it can also answer the other kashya too. Rishonim have a kashya that a kli shemelachto l'issur, is it asur for gufo only, according to the Chemed or even l'kamoi? Right? You know, they have two kashas, right? So some Rishonim say l'kamoi will also be asur, and some Rishonim say no, l'kamoi will be mutar. Either the kashya is it's not l'tzorech tashmishai, right? Not l'tzorech tashmishai. Some Rishonim say no. When do we come and say gufo? But l'tzorech mekomo will be mutar. L'tzorech mekomo will be mutar, kli shemelachto l'issur. When is there a halacha of kli hanיטל with tashmishai? Think about it. When is there a heter of kli hanיטל with tashmishai? L'kamoi is a heter because of the gavra. Where is there an issur of gufo, and you have to have tashmishai? With the din is the kli. The kli, you have to — you want to take this kli. The kli, by the pshat is, it's not a din in tiltul of the kli. You're not being metaltel the kli. The pshat is, you need mekomei. You're never after the gavra to be metaltel מוקצה. If the pshat is there's an issur mitzdikli, right? So the kli needs a heter only that it's tzorechoi, meaning the tzorech of the kli. So a person could come and say, you know what's aser? The kli is aser, mitzad gufo it's aser, but mekomei will be mutar. Why? Because then it's not pshat the kli. You're making the makom, you're making room for where the kli is. I'm in doubt if that's going to be a kasha. I'm trying to tell you, if the pshat is there's an issur tiltul mitzad the gavra, right? The pshat is the gavra is not allowed to be metaltel, so who cares why you're being metaltel? But if the pshat is the heter of the kli needs gufoi, but I'm not being metaltel the kli, I'm making makom, no? Therefore there could be that that would remain mutar. The chiluk between gufoi — very poshut thing — the chiluk between gufoi, you with me or you're gone? You follow, no? Avada, avada. Let me make the cheshbon. If the issur is to move the chefetz, the chefetz is aser, unless you're moving it for its tzorech, right? So then there's really what? A nafka mina between the tiltul of the kli or making makom, right? Because the gavra has a heter to make makom. He has no heter to be metaltel the kli. But he has a heter to make mekomei kli. That he's allowed to do. But if the pshat is that the gavra is not allowed to be metaltel the kli, it's not a din on the cheftza. The gavra is not allowed to be metaltel this thing. So then the taiches, no matter what the tzorech is, he's not allowed to be metaltel the kli, whether it's tzorech gufo or whether it's tzorech mekomo. If the tzorech gufo doesn't result from the kli, then there's no heter to be tzorech gufo mekomo. If the tzorech gufo results from the kli itself, then there's a heter of gufo mekomo. If it's the person, he's just making a makom, and granted the way you're doing it is by being metaltel the kli. That's pshat. The kavana is not being metaltel the kli. If the taiches that there's an issur, the kli is only— the kli is what's aser, so I can't use this kli. Oh, so then there's a difference. If the kli is the problem, right, so then there's only a heter with tzorech gufo, right, meaning tashmishai, right? But here the taiches is I'm not being metaltel. I'm making makom, I'm making a place. Derech agav. But if the pshat is the gavra, who cares? Who cares what the reason why you're being metaltel?

Olias, a hundred percent. Nice. Olias, a hundred percent, probably a hundred percent. Let me tell you one more. The machloikes, let me tell you one more. The machloikes Rav and Rabbeinu Tam is, is it the kli or the gavra? Is really the machloikes Rav and Rab. And that's why Rabba can learn that l'tzorech mekomo is also a gavra, and Rabba learns that—exactly—and not only Rabba learns l'tzorech mekomo is mutar. Why? Because he's הולך... And that's why the Gemara asks, back to point to Rabba, hani karsu v'kissei, how do you move it? Why? Karsu is a tashmish Rabba too, I ask you, right? Point to Rabba too is a kasha. And the answer is, pashut. According to Rabba—I'm sorry—according to Rabba, that it's a din that the kli is asur, right? So then l'tzorech mekomo, right, what was the kasha? Nachon, according to myself. He had a kasha. What was the kasha? Even according to Rabba, right, even according to Rabba, every shelo l'tzorech mekomo is not with tashmishai. That was the kasha. What was the kasha to the Rashi? Every shelo l'tzorech mekomo is not with tashmishai. That was the kasha. Comes Rabbeinu Tam and he answers that it's called tashmish. The answer: why does Rabba argue, right? That's very pashut. According to Rabba, Rabba learns that it's a din in the kli. Once it's a din in the kli, then the tashmish ha'meyuchad lo... Is the chiluk between mutar and asur. So in shelo bimkomo, you have to come with a heter of pas bisham yuchaloi. Mashenkein according to the shita that learns that it's not a din in the kli, it's a din in the gavra. The opposite, I want to say the exact opposite. According to Rava, according to Rava, you know what? I'm sorry, Avi, I'm fooling. Let's leave it right there. Yasiv Safra kamei d'Rav Chisda bar Huna bar Chanina, yasiv v'kaamar lei l'Rabba bar Rav Huna bar Chanina, hani ka'araot heichi metaltelinan? These ka'araot, how do you ever move them? What is that? Once you use a plate and you want to take it off the table, how are you allowed to move it, right? Says the Gemara, the same kasha on Rava. Says the Gemara, ... l'Rabba. L'Rabba, right? L'ma li b'd'Rav Nechemya, hani ka'araot heichi metaltelinan? Again, ... the kasha only on who? The kasha only on Rabba, according to ... no problem, right? Only on Rabba. Huh? Only on Rabba. This is the Gemara. Fine. So what's the heter called? Graps shel rei. Heter called graps shel rei. Graf means a pot. Krei shel. What's called rei? ... So before I learn with you pashut in the Gemara, I just want to point out there's an interesting Rambam here, that the Rambam paskens this halacha. The Rambam paskens this halacha, that kairoi and koitzis are allowed to be washed, removed, ... the whole thing. Comes along the Rambam. Look at the Rambam. The Rambam, on the side of the Rambam, he asks a kasha: I don't understand. What's the heter to use and take back ... What's the heter? All the meforshim, ... Let's take that. Let's see this part. Let's see the Rambam. Let's see the Rambach. Right, right, look it up, look it up. Come on, look it up. Right.

I want to give you telsa, because this kashas and all these things, once you finish using it, you're allowed to move it back. According to one man d'amar, because it's become tofel l'kli, that's Rabba, and according to Rabba, because it's graf shel rei. Good? Does anybody argue on this one? You see, this is what the Gemara says again. L'Rabba, according to Rabba, that says that what? That Rabba that says that what? That l'tzorech mekomo mutar, you have to have a special heter called graf shel rei. Okay, according to who? Rabba. I'm sorry, Rabba, right, that learns l'tzorech mekomo mutar. This is Rabba's kasha, right? That's to take it away, but who says, right? So l'tzorech mekomo, once you pick it up, you're allowed to continue. Good. Says the Ramban — the Rambam — like this. Read it, go ahead. Okay, read me the Rambam again. I have no problem reading the Rambam again. No question. You know that? Gersh, you agree with me that it says in the Gemara that according to Rabba it's mutar to take the plate off the table. Once I finish using a plate, can I take it off the table? Why? L'tzorech mekomo. Good. According to man d'amar l'tzorech mekomo is asur, what do you do? Graf shel rei. Period. So then it has to be heter of graf shel rei, because it's dirty, it's a dirty cup, take it away. So then it's mutar to use. What do you mean? It's not asur. It's never muktzah anymore. It's not muktzah. Read it, read it. He's mutar. He's paskening like Rabba, like Rabba, I'm sorry, he's paskening like Rabba, that any kli l'tzorech mekomo becomes mutar. Good. ... מינהלכה ... ... What? Why? What's the kasha? ... Who says mutar? Only l'tzorech mekomo, he says. ... Read it again. Read the Ramach. Rashi. You just hit the shiur on the button. Let's just see again what it says. The Gemara tells me clearly how ... move away from the table. According to Rabba it's ... According to Rabba it's because of Rav Sheshet. Comes along the Ramach and says, Rabba paskens like ... You know what? You're not allowed to take the thing off the table. Read it again. One more time. Read it one more time. Good. ... ... ... ... ... ... Who? ... What? That's bilageinu. He says the minig is to do it; doesn't know why. Rav Nach. Shaila, tell him, tell him that our famous Ramach. What happened? He forgot the Gemara. He believes there's no Gemara. There's no Gemara. Okay, I'll answer you. Let's see the Ramach. The Ramach learns the Gemara, right? He has to say the Gemara is talking about what case where it's a tzorech l'mkomo, meaning you take away the keilim because you want to put other keilim. The Ramach is talking about where it's not tzorech l'mkomo. You do it because you want to take away the keilim, not because you want to put other keilim over there. Meaning, the Ramach was learning in the Gemara, aval minageinu is not that way, meaning that—

You take it away when you don't need it. Okay. Rambam אומר. When you see this from, that's clear. The Rambam is learning like Rabba. Rabba, that's clear. The Rambam passes like Rabba, period, end of story. Tanakama passes like Rabba, period, end of story. Now, problem is with the Ramach, and he says an unbelievable chiddush. You know something? You shouldn't be allowed to take away the keilim from the table. Answer. You forgot a Gemara. Answer, what happens to the Gemara? Have what here? No, the Ramach is not there. I mean, I always thought the Ramach, they have the Ramach. Okay. You want the Ramach? Come, let's look it up in the beginning. Huh? We should get back to... Coincide all opinions, you're allowed to take away, cut away from the table. All of a sudden you see the Rambam and the Ramach on the Rambam. You pasken like Rabba, and because you pasken like Rabba, says the Ramach, you shouldn't be allowed to take away stuff off the table. I think the Gemara says you could. The answer: you pasken like Rabba. So that's what I'm explaining to you. What does the Ramach mean? Ramach means, what is the Gemara talking about? The Gemara is talking about you're taking it away, l'tzorech, l'tzorech, l'tzorech. You're taking it away because you need it. He just said, he just said, in order to... Right. Obviously that's what he means, right? And if that's what he means, then how come in our Gemara it would be different? I'm trying to tell you, if that's pshat, what the Ramach means, he's talking about a case where you're not taking it away because you need the... So the halacha again will be mutar. What do you mean, ... dominic? ... be mutar. For why? Mother, if you learn that the case is the case of Gemara, so then stam, you forgot the Gemara. Ela mai, it's some other case in the Gemara. The Gemara is talking about a kli, and he's talking about when you don't need a ... He's talking about you need it for what? Because you want to clean the dishes on Shabbos. You don't need the place. So what's the answer? The answer is, mekomo d'kli, and therefore since this is not mekomo d'kli, therefore it's not this Gemara, right? And therefore it's to be aser. When the Rambam says it's to be aser. But כמובן, obviously it's not arguing with the Gemara. The Gemara says that if you have karos and kasos, you're allowed. So the Gemara says, according to Rabba the reason is because tzarich l'mkomo, and according to Rava the reason is because גרף של רעי. Gemara, that's this Gemara. In fact, according to Rabba it's because of גרף של רעי, and according to Rava it's because of tzarich l'mkomo. Rabba says, hey, because of גרף של רעי. The Rambam paskens like who? Like Rava, tzarich l'mkomo. He doesn't talk about גרף של רעי. Comes from the Rambam, there's no heter of גרף של רעי in the whole heter of tzarich l'mkomo, and then you're not allowed to take stuff away from the table. That's what the Rambam says. No heter is only tzarich l'mkomo, so then you're not allowed to take stuff away from the table. The ... would be mutar. But matzah sheloi kalach, pas sheloi kalach. So how can be mutar? Yes, Elamai, it has to be on pasi grabs already. You can't play around. This is the kasha, the famous kasha. Okay? Yes. Oh, you're gonna need this. Once you know the Gemara, I mean, it's like you have a ... Huh? It's like this. A ... far from being ... How does a ...? It wasn't ... It wasn't ... We, right, it wasn't ... yesterday. Let me show you an interesting ... An interesting ... Before I tell you the ..., I want to speak about the ... Remember yesterday we learned the ... says that once you pick up muktzah, you're allowed to carry it wherever you want. What was the raya? What was the proof? According to who? Rava, that learned that the heter ... So what's the heter to? Good, the heter is to pick it up, and then drop it right there. Once you're taking it ...

Let me ask you a question. Well, that's if we spoke whatever the geder of muktzah. Once you're told muktzah, you're allowed to carry it. It's a famous Tosfos. I don't mean famous, but when you learn the Gra, the way I learned it over Shabbos, you see that the Gra is really asking this kasha. Meicha teisa? How do you know? How does the Rashba know this? Maybe the Gemara is talking about if you're taking it off the table and you are dropping it right away. I mean, where do you see in the Gemara this? I'm not knocking it off. Pick it up, put it next to the table. Who said you're allowed to take it to wherever you want to? Where do you see? Where do you see in the Gemara this? This kasha is a Gra. It's really a Gra's Gemara. This is the Rashba known in this Gemara. Kula beisa, you're allowed to carry wherever you want to. Beautiful. That's the Gra's teretz. Says the Gra like this. Says the Gra in Shulchan Aruch, siman ches, se'if gimmel. I'm ready to continue. Notice that the Gemara gives two terutzim. One teretz is the Gra's already, and one teretz is the teretz mekayem. According to Rabba it's teretz mekayem, and according to Rava it's teretz already, right? Yeah, you see, the Gemara answers teretz already, that once the heter is to take, the Gra's already. And according to Rava, what's the heter? Teretz mekayem. It has to be dumya the Gra's already. Gra's already, take whatever you want. Take it out. Take it out. Can't take it off from the table. That's the heter of Gra's already, not take it to the garbage. That is Gra's already. Gra's already, you pick it up. You take it to the garbage outside. Not combining, because the Gemara is saying it's for the same case. So whatever the hatzer drops the rain, says the Gra. The Gemara says, whatever the hatzer has to do is drop the rain. The Gemara says one for one, one for one. This one doesn't answer. According to him, how does... Right. Obviously you're doing the same thing. The Gra learns from Ravva. No. Gra, you're saying that from... Right. I keep... Right. It says the Gra, whatever the hatzer is, has to do the same action. But you see that this is mutar because it's graf shel rei. This is mutar because it's tzorech l'kamo. It has to be the same case, right? Because that's not the hatzer graf shel rei. It has to be. No, we're bringing it to the case. The Gemara says that you're allowed to move a keli off a table. The Gemara seems to be saying that according to Rabba we need a hatzer graf shel rei, and according to Rava it's mutar because tzorech l'kamo. So it has to be the same case. According to one it's mutar because graf shel rei, and according to the other one it's mutar because... It has to be the same actions that are mutar. So when it's talking about moving the kli, what does moving the kli mean? It means move it out of the house if you want. Moving the kli out of the house, according to one, is this case, because you see that the hatzer was graf shel rei. And the fact that the Gemara says... Tell me what the case is. Now, if the case is I just moved the cup and the child of the Gemara wants to move it to the next table, then the Gemara wouldn't say it's graf shel rei. The fact, because graf shel rei means much more. So what is obviously, when the Gemara says it's graf shel rei, what does the Gemara mean? It means that the case of the Gemara was I pick it up, I move it out of the house, because that's the case of graf shel rei. And on this case, the Gemara says that Rav will be matir it for what reason? Tzarich mekomo. How can you be matir to take it out of the house? Why can you drop it? That's the rationale. I want you to hold, you're allowed to take it out. But the fact that the case is explained in the Gemara according to Rabba as graf shel rei, so the case must be a case where you don't just drop it right away. Simcha, yeah, you with me? Gemara, because ... the Gemara. The case is the same. The question is, what's the reason? If the reason is graf shel rei, according to him, then the case of the klei must also be I took it out of the house. I want to have to take my klei out of the house, ... wants to hold ... Okay? What's the case of graf shel rei? I need my klei or I don't need my klei?

How do you compare it to what? That's why. Gra sherei means... I don't need the makah. It's a dirty cup. I want to get it out, right? And according to the Gra, how does it always work? The kli has to be that what? I'm comparing it to graf shel rei, right? That's not comparable, because the kli means I need the plate. Here I want the plate, and my graf sherei is I don't want the plate. Now it's טוב. Now it's ... kli. Now, let's talk a little. I want you to take a look at the Rach, kuf chaf daled amud aleph over here. How does he translate ...? קלח קלים ... Read the Rashi. ... This is another one, mamish ... This is mamish. ... How to learn ... Gemara. Great, read the Rach. Great. ... Let's see this Rach, right? Now, what's the case? The Gemara says ... here. We're ready to focus at the beginning of the Rach, that he learns that what's the case of the ... even ... not like the Tosfos. Remember, we spoke about this Rach, the Rach, the Rach, right? Okay, let's see the next slide. Shibud l'chatchila. For what reason? The sit. What's called tzarich l'kaimoi? Mamash, you need a makom, okay? Mamash the makom. You need the place where the keli is. Do you think Rav Shain would agree with him? No, that's what he spoke about. What about the... Let's see Rashi. No, no, no, Rashi learns also. Rashi learns tzorech gufo means you need to use the kli, and tzorech makomo means... Why should I go... Rashi. Let's see Rashi. First Rashi. Kuf chaf beis, se'if amud beis. Kuf chaf beis. Let's see Rashi. Says Rashi here, right? Tzarich l'kaimoi is graf shel rei, the same case. I need to clean. I want to clean up the table. I don't need the table, I just need the table to be clean. Same case. Rashi is take it away because you don't want the table dirty. And tzarich mekomo is lefanos mekomo. It's the same exact thing. That's luze because mius. Not the same luze, it's the same thing. What did I ask you? Tzarich mekomo, like Rashi, you don't need mekomo. It depends what you learn tzarich mekomo. You learn tzarich mekomo, the Rash, tzarich mekomo, and then the Chanami, there's no shaychus. It doesn't make sense. If you learn the Rash, tzarich mekomo, it's nothing to do with graf shel rei. Graf shel rei, I don't need the place. Oh, that's מוק, right? So it's not the same then. It's not the same case. פה אני צריך את המקום; by graf shel rei, I don't need the makom. And the Gra, where does that have to be the same? According to Rashi, I never need the place. I just need lefanos את המקום. For any reason, whatever the reason is, I need it clean. I can't take that there's something here. That's the same story as graf shel rei. Where did Rashi get it from? From this sugya.

But since the Gemara compares the graph to say, how do you deal with that? That's the... That's the machlokes. The Rach words... How much credit? What do I have to take credit? Now what do we have? We have the beautiful Rama. What the Rama is saying is like this. Technically speaking, he says, the way the Rambam works, tzarich mekaymei, then when it's not the tzarich mekaymei, meaning you're taking away the korot, the kasros, stam, because you want the table clean, not because you're not too sit there, it should be asur. Meaning, it doesn't have to be a stira from this Gemara. Wait a second, why does that have to be a stira? Because why can't we learn that this Gemara is talking about tzarich mekaymei, meaning you need the place. Aval min hageinu is to be matir. Why? Because the same sugya, even when you don't mamash need the mekaymei, as long as you need to clean it, that's the Rama. No, no, the Rama is saying like, the Rama is saying lulei difrei haGemara, meaning technically, and the way it comes out lemaaseh, technically, why am I allowed to move a plate if I don't need the makom? I, the Gemara, the Gemara could be talking about that, what? When I do need the place. I, the diyuk of the Gra, that's why minhageinu is different. Minhageinu is matir this also because we're not learning tzarich mekaymei, that you need the place. Even when you don't need the place, and since even when you don't need the place, we'll be matir this even when you don't need the place, as long as you want the house clean. No, no, minhageinu doesn't mean minhageinu. Minhageinu is lmaaseh, nachon, ... mutar. ... What pak of the hands? Why is this pak mutar? Teretz is because we're learning like Rashi. The tzorech mekomei doesn't mean tzorech mekomei, mekomei shelah, a makom that you have to sit there, but mekomei means I need to clean the house, that's all. How do I see this halacha l'maaseh? Why we cannot say, like if the cup from the place there, you can move, let's say... Without really graf shel rei. We're learning like Rabba, because Rabba... Okay. Only Rabba. Only Rabba. There isn't. That's why. That's why. That's the pshat. It's not tzorech mekomei l'shevet shamah. So why is it not? Because that's a special heter called graf shel rei. There's a special heter called graf shel rei. Dirty. Not dirty mouth, shmutz. That's why if you hold graf shel rei, the Rabbanan hold graf shel rei. That's why we say that... It's the same sugya, same case. No, I'm not even—I'm just learning with you, that's all. I mean, it's a Gra, it's an open Gra. Okay. In beis, daf chof ches amud beis, about shput. It can refer to halacha in Maseches Yadayim. The Rishonim bring it down, all the Rishonim talk about it. And if you look at the Gra, the Gra says two words: shput. He talks about shput. Chof ches amud beis. Shput. Shishkabab. Shishkabab. I love shishkabab, no? Chayim al shishkabab. And you make the chadash hachodesh, chayim shetei banavah Torah, v'yirat Shamayim, chayim sheyehei bo shishkabab, no? You don't—shishkabab, right? Now, shput... So, shpot, talu bo basar, a strip that you use for basar, tlu l'talta lo b'yan. You're not going to move it on Yontif. Rashi, miyad l'achar shenitslafli, lefi shenimas, u'muktzah, v'ein tzarich yontif. Okay? Muktzah machmas mi'us. It's about the... kedushah. Muktzah machmas mi'us. But this muktzah is about the... No, it's about anyways a problem. Muktzah... No, no, let's say... ... Yom Tov... right? Says the Gemara, pshita. No, I'm sorry, Rav Ada bar Ahava.

Yeah. Amar Rav Malcho. You have to fix the girsa over here. Our days, what is the girsa over here? V'azbar hav Amar Rav Malcho. Okay, here. What is it? That's the Gemara like this, yeah? Shoyntoi u'menichoi b'keren zavis. Yeah. What you do is you're allowed to be shomet it and put it in a corner. Drag in the corner. Rashi: shemto milfanav maher, b'greira. Tiltul min hatzad. You're allowed to do tiltul min hatzad, ad sheyaviu milfanav b'keren zavis. Aval tiltul gamur, no. You can't make tiltul gamur. Says the Gemara further: Amar Rav Chiya bar Abba, Amar Rav Huna, v'hu sheyesh lo kezayis basar. Only if it has a kezayis basar. Ravina amar, Ravina says that the halacha is af al pi she'ein alav basar, mutar l'taltel. Why? Because it's dangerous. Milsa d'hava akoitz b'reshus harabim. Dangerous thing is shchut. Dangerous. Right? Eino basar, mutar l'taltel. Okay. V'tiltul gamur asur, v'yatzig b'yad shebeiso. You're allowed to be masalik it completely in order that the people shouldn't become... Why? Don't pair. Here's... because... Okay. So Rashi's shitah is it's mutar b'regular tiltul. Why? Shelo taltulei because of koitz b'reshus harabim. In the Iri's cholek, the Iri learns that it's pointing back on keren zav. Rashi learns it's more just a pekeiket mamash, shuka gomer, and wherever you want, because it's sakanah. It's like kayis for Shabbos. Rashi says, shari l'shuktulei b'tzurta gomer, u'l'salka, shelo yizku bo yad shedei. The Iri comes along and says, no, no, no, no, no, no, no. The Iri says, no, no, no, no. Not so. What is it? Mutar? It's only mutar? U'talui l'muved aside, only the keren zav. So that's the whole same din, only l'keren zav. Huh? Exactly. Comes along the Shulchan Aruch, the paskens Shulchan Aruch, brings it down here, taf kuf yud ches, shem hakolboi. Taf kuf yud ches, Hilchos Yontif, okay? He brings down b'shem haKolboi this Iri, same shitas the Iri. It's only mutar with keren zav. Let's look it up inside. Come, bring me your chelek Yoreh, we'll see it inside. Bring the Ran, taf kuf yud ches. פירוש ואפילו על גב הבשר שנשאר עליו אחר ... שמטו בקרן זווית, שוב לא ... אלא ... Ryan. It's not mutar to carry. It says you're not allowed to carry, only in the... Okay, this is it. Here he brings... it's a nevuah. He brings out from the... it's a nevuah. Again, in the sugya in Gemara, when the Gemara says the halacha is that if a... midi d'hava a koi, shomtin minu. Amar Rav Chiya bar Abba, v'hu sheyesh bo kezayis basar. Avina al api shel... because it's mutar with... When it says mutar with... does he mean to carry in zavis, or does he mean l'gamrei? Rashi learns l'gamrei. Does it go back? Gemara says like this. Gemara says, shomtin minicha b'keren zavis. Says the Gemara, with a kezayis basar, without a kezayis basar. What does shomtin mean? He has to drag it; he can't carry. The shinui in keren zavis and everyone. So when the Gemara says that when af al pi she'ein bo... mutar l'taltelo, midi d'hava a koi... are we going back and saying that's the tolda we're matir? Machlokes Rashi, Meiri, and the Beis Yosef brings down a kol bo that says it's only mutar keren zavis. Huh? Without basar is the heter. Huh? Kol bo says like that. It's great.

Shpud when it's finished, you use it. Which מוקצה? מוקצה מחמת ... Finished. Anybody doesn't understand that? Sometimes when the wife cooks, מוקצה מחמת ... is even with the food on it. But anyways, that's the point. It's מוקצה מחמת ... food, yeah? מוקצה מחמת ... Fine. Now, what happens, says the Gemara, שונצה. Since it's מוקצה מחמת ... what you do is you're שומט it and you put it in the keren zavit. You're not allowed to carry it. Are you allowed to carry it to wherever you want? No. Only שומט to a keren zavit. Fine. Says the Gemara, according to one man d'amar, that's only if it has a כזית בשר. Only if it has a כזית. Yeah. Says the Gemara, אמר רב חייא בר רב, והוא שיש שם כזית בשר. Only if it has a כזית בשר. Yeah? Only if it has a כזית בשר. Ravina says, אף על פי שאין עליו בשר, מותר לטלטלו. Even if it doesn't have בשר, it's מותר to move. Why? Because it's like a ... Now, what does he mean? Is he going back on the שומטו לקרן זווית? One man says דווקא בשר, he's even without בשר? Or he's going ... אף על פי שאין עליו בשר, מותר לטלטלו לגמרי. The Rashi learns מותר לטלטלו means מותר לטלטלו לגמרי. The Meiri learns no, מותר לטלטלו is only לקרן זווית, and it's going back on the previous Gemara. And the ... brings down from the Kolbo like the Meiri. Therefore, what do we machlokes? Oh, according to who? According to Meiri? No. Okay, like the Meiri. Drag it and put the dragon into a muktseh. No, you don't talk about the dragon. You talk about the muktzah. He brings it off to Shabbos. Yeah, you have to do Shabbos. The same thing. The heter of Karen Zavis Shabbos is even krishus harabim. What's the machlokes? What are they arguing? The machlokes Rashi and the Meiri. No, no, no, it's very simple. Once the pshat is, do you need mekomo? No, of course. You don't want someone to get hurt from this kais. I'm telling you, why do you want this kais not here? You don't need the mukmuka. What you do need is that it can't have the kais. You don't want the kais, right? Like a graf shel rei. According to Rashi, that's called... Therefore, Rashi is mutar. That's called a... you know. That's called a... Rashi's... is that I need the place. I need that the cheftza shouldn't be there, okay? I don't need the place. According to Meiri, I need the place to sit there. Therefore, the only heter we have is... Karen Zavis. How do I know the miri hoch like this? Let me show you the miri. What happens when you have something on a beheima is the case. Yesh sho'elin, dvarim she'nitlin, u'shlifi zutri she'ein בהם ביטול כלי מהיכנו, matzrich l'karev l'kiseh v'yitlen b'yad, sherei tzarichu limkomam. V'im mipnei she'ein yachol l'shtamesh b'makomai, v'gzeirah k'gava beheima. Could you take something off gava beheima and call it a tzorech l'mkomo? You can't sit on a beheima on Shabbos anyway, so you do. V'asur l'shtamesh b'baal chai. No, you're not allowed to use it. V'asur l'shtamesh b'baal chai. Harei mikol makom, tzorech l'mkomo. Why? Let's say that's called a tzorech l'mkomo, because even though you don't need the place itself of the nir, I need the distinction to be on the beheima, because it's killing the animal. Nira. You're always coming after the fact. We're trying to figure out maybe it's not even usur in the first place. You don't even have to. No, he said.

This is maybe it should be mutar, he says. Maybe it should be mutar because I need the distinction shouldn't be on the animal. Miri says, the ein tzarich l'kaimo, nemar, ela shetarach l'kaimo mamash leshipui. Miri clearly. Let's say you have an animal, and you have something on the animal, and you want to take it off because the animal is dying. The animal can't take it. Says the Miri, says the Miri, what you can see. Now those that want to be matir it, you know why? That's called tzarich l'kaimo. I can sit on what? No, now it's on an animal. No, but something, but how you can... Also, what's the answer? Because what's called tzarich l'kaimo? Not pshat I need the place. I need that the cheftz shouldn't be in that place, like Rashi, right? So he says that some want to be matir. Miri says to be matir, I can't be matir. Why not? Because tzarich l'kaimo. What happens? Not called tzarich l'kaimo, because tzarich l'kaimo is you need the place itself. You look at the Rashba. The Rashba calls it like a Miri. Gavra, yeah. Miri says. Question is here. Question is, when we call tzarich l'kaimo, what's called l'kaimo? You need the place later, or you just need the cheftz not to be in that place? ... It has psakim not like the Miri. He paskens like Rashi. Rashi, ... says it's Rashi, it's in here, okay? Now, l'meilah the Meiri and Hilchos Yontif didn't want to pasken like Rashi, that it's mutar l'taltel לגמרי, because it's not tzarich l'kaimo, because you need tzarich l'kaimo. But what does he call it? He calls that a special heter of what? Of danger, right? Now getting back to our machlokes. What did the Rosh say in our sugya? The Rosh says now, once you pick it up, it's mutar l'gamrei, right? Why? Because he learned like Rashi. Just the reason why taking is because... He learned like Rashi, no? He learned what's the case? The case is even l'fanav tam. Go back to the Gra, and everything shifts right back into the... Huh? That's two shitos in Tzarich Makom, and that you have to know. There's one shita of Tzarich Makom means, ani tzarich es hamakom mishum davar acher, mishum l'zman u'dvar davar acher, k'dei leishon. There's another shita, which is called Tzarich Makom, I need the techeifa shel milah, like it's Rashi and the Rach. It also happens to be a machlokes, the Meiri and Rashi, whatever, the yesharim, the Rashba in the sugya. Mimeila, everything fits. That's why everything is one pshat, it's all one sugya. I asked you a question: how could you ever be mera'aya the Gra? Rashi already has to be the same as Tzarich Makom. Like Rashi, you don't need the makom; you need that you cleaned it off, like Rashi. And that was gufa the hechrech of the Radvaz, because how does the Radvaz know that you're allowed to take it all over? Because it has to be compared to Gra sorei. Once the Radvaz compares it to Gra sorei, so therefore he had to learn what's the pshat in the sugya of Tzarich Makom; it has to be l'fanav like Rashi. Therefore the Radvaz will learn throughout the time what he learned, and the Meiri learns what he learned, and that's why by the case... Why? I'll tell you why I brought the base. Why I bring base, because base is in halacha. I want to see where do I see this in halacha. Where do I have this in halacha? What's the megaleh ma'aseh, the very megaleh ma'aseh in your house every Shabbos? But you're not פסוק. Garbage. I don't know. You're taking out garbage. Let me tell you what halacha l'maaseh would come out of, a major chiddush. What happens if a person has, or a limp, a halachic limp in the living room, and the potential... It's only מוקצה... and the baby is crawling around, and it's dangerous. So you don't move it for what reason? ... because you want to sit there? ... Food. Exactly, like food. ... You tell ... food. ... same case, food.

Exactly, take it. What would be the nafka mina? Let's say, ... you want to take it away. That's ... very poshut. We are allowed to take it too. If the shita is that it's like the shitas Rashi, that it's ... then you can take whatever you want. And like the ... then once you hold, you can take whatever you want. Thank you. Like the ... special heter of sakana. Yes, yes. Short place. Get it out of the way. ... I pasken הלכות ... No. If you pasken like the ... it's your only ... They bring down the Kolbo, I don't know. I mean, he brings it down, I don't know. The ... paskens that way. What would be another nafka mina? Let's say you come to a house, you hear, and there's dirt on the house. I'm saying there's dirt on the table, you hear, and you want to clean it up not because you need the place, the table. You want the table to look nice. You don't have the heter anymore of ... of mekachai, meaning which mekachai? First of all, we don't pasken ... we pasken ... so it has to be ... Now, do you have ... mekachai? Yes, but if the ... mekachai you don't have, and you don't have the heter of ... anymore, there's not a ... Unless your wife ... ... Another ... ... a point in a ... because of ... because of this ... I'm saying if you're not worried like that, you don't worry like Rashi, then it's a problem. Who? Other ... What about which halacha? You look it up. You know what they're bringing? Way after the Ramach. They're being melakeט to you, this one said this, this one said that, but I'm putting the mekoros to you. Where are these poskim? Where's the ... posek? Yeah? ... Because it's ... Yeah. ... No, no. ... Dangerous. That's ... Because the Rambam ... or ... It depends how you pasken. If you pasken ... fine. If you don't pasken ... Exactly, exactly, yes. ... It depends how you learn. That's what we got in Shas. The question that's called ... According to the Rach, that's not ... So that's called ... If you don't need the table, let's be cleaning the table because people guests are coming, not to eat at the table, because the house is dirty. So shailos, that's a pashut. According to the Rach, you're not allowed to do it. What should I do? I'm telling you, because if you learn like the Rach, it's only mutar ... we'll find out ... shalom. So if not ... then it becomes asur. Then it becomes a... Grabs a rei, we don't pasken. Rambam paskens wrong, right? Ela mai? Sakanah, right? Sakanah, but it's not a sakanah. So you have no heter. According to the Rach, in Rambam, you don't have a heter. It's the Rach in Rashi. The Ramach is, mimechadesh, we pasken like Rashi. That's all. That's where my problem is, because the Rambam holds... No, the Ramach is only mechadesh, only the Ramach. So don't speak about it. ... Minhagenu is based, probably because of Rashi.

You know, ... Rashi. Wow. Rashi is ... Completely different. Get the Biur Halacha. Okay, you have it? Biur Halacha? And write down. Biur Halacha on this. Biur Halacha, ... הלכה. ... When I can. ... What's leaning kedeira? What's mishburah pasul? Let's see if it's ... Let's see if a pot here. It's all dirty. The pot is all dirty. Are you allowed to take the pot and move it away? Cooking pot on Shabbos here. ... You say that a pot that you cook with on here, a cooking pot, ... Wow. A stone pot, a kli שמלאכתו לאיסור. Let's say if it has ... like meducha. We learned meducha, right? Now let me explain the place. Now you go back and ... It doesn't have ... No aga. What happens? No. Let's see. Now ... Let's see, no. Okay, now ... Now, ... מכל מקום נראה, נראה, דאף ... If מתבשל ועומד, yeah, בבית מותר לטלטל, לסלק לצד, לצד, קוץ. לאחר זה כי גרף של רעי. Thirty pots, what happens? Yeah? What happens? It's mutar. For what reason? It's mutar for graf shel rei. Go ahead. That's it. That's it. Wow, it's pashut shot. That's why the Meiri says, the Meiri comes and says, ... Why can't you say ...? Because the Meiri is ... You need the range. What, you have to sit on the range? What do you need it for? The only heter the Meiri has to move a pot off the ... That's the only heter. But it doesn't hold. Who doesn't hold? I'm telling you, Rambam and the ... like Rav, doesn't pasken like graf shel rei. Has to have a special heter over here. What does he have to heter over here? It's ... mekaymai. If you don't learn ... So then you have to learn that we pasken graf shel rei. That's what he says, the Meiri. What do you want from my life? The Meiri paskens. He's possek. The reason that you're allowed to move a pot is graf shel rei. What about ...? And the teretz is that's not called ... Pashut, the Meiri ... Shabbos, l'Shabbos, l'Shabbos ... Gemara. Eight. Yeah. ... Hot ... ... This that we say ... ... Yeah. ... Right. ... That's how you say ... ...

Yeah, put wood underneath, because the wood burns. No, it should burn. Let's say it's cold, so there's no fire. There's no fire. But tika muktze may made from called pas. It's the same. I think that's what it means. It means that they put it on. They put it on. ... It's the same halacha. Okay. What do we have? We have a halacha like this. We have a halacha. The halacha states that ein machma, ein ... kedeira b'kas, ... Now, what, b'kas, yontev, ... l'heter. Nothing. Now let's take a kedeira and be somech kedeira on a b'kas. B'kas is wood. Firewood. Firewood. Made for fire, right? This is made for use of fire. This wood is made for fire, and this is made for fire, so therefore you can't use this for only fire. So this is a kli she'melachto l'heter, because yontev is mutar. You're allowed to make fire. How can we aser to use the b'kas? This is davar she'melachto l'heter. What's the heter? What's, I mean, what's the ... ... from l'kamei? It's mutar. And the Gemara ... ... mai taima, even ... Shabbos laferushu. ... Shabbos. Yeah, ... morning. This is teretz. Since the ma'aseh is also on Shabbos, gezeiras Shabbos also Yom Tov. Now I want to show you an interesting mashal. Who? Since it's firewood, no? Wood is a case of ... Therefore, since it's asur on Shabbos, it becomes also on Yom Tov, gezeirah. Okay. So let's see there's a mashal. I want to show you an interesting mashal, ... on the Gemara. Okay, go ahead, take it. Yeah, yeah. So look it up, look it up, look it up. I want to show you a big yesod. Go ahead, no? ... I should kasher my keilim. ... I, l'chaira, have a kasha that tevul muksa is mutar l'tzorech ... It's a gezeirah. Gezeirah. ... Right? Okay. ... hainu ... kamuksa. Shegoyim ... tanur, u'pchisos haleveinah matirin ... ... kedeirah ... u'kedei chizru v'asru ... k'tashmisha, v'tuloi zeh k'ein achilah ... Mevdika mashal. Mevdika, mevdika mashal. You don't even know what this mashal is. This mashal is unbelievable. Again, how could we aser to put a pot on wood because of zechonefesh? You're gonna come and say, Yeah, but I'm not cooking the food. Tosfos says clearly that any muksa becomes mutar for ochel nefesh. Why? Because ochel nefesh mutar on Shabbos. Meaning, let's say I want to clean out the dirt from an oven because I want to go cook the oven. You're allowed. But that's not mamash ochel nefesh. This is, need it for ochel nefesh. Exactly. Because he doesn't understand the whole sugya. How could the kas ever become aser? Mevdika mashal. How could you be gozer? No. I'm preparing, I'm putting the thing on the plate. No, because I want to eat it later. I want to eat it soon. What's the difference? Food. Mevdika kashya. Mevdika kashya. You hear the mashal? Meaning, he's saying he doesn't understand. No, the whole sugya doesn't make sense. How could you ever aser a kas? Does it make sense? What are you asering exactly? Anything for food is mutar. Cool? I have a stira. I have a stira. Says the Gemara, now we're putting on the kas. You hear? Why?

Also, yes. Says, Mashal, what do you cook? Huh? You have no idea. You don't even know. You don't even know. You don't even know. Listen carefully. Listen carefully. Ah, you don't know this mashal. It's a very mashal. Listen, listen to that. Again, we're learning a sevara. The Gemara says that a kedeira is na'aleh b'kaf. Huh? On a bekaf, right? You're na'aleh b'somech the kedeira on the bekaf. Comes along the Gemara, and the Gemara says, ... the whole ta'am in the Gemara. Ta'am is a sibuka d'Gemara, okay? Ta'arov. What does the Gemara come l'ma'utei? You hear? Gemara says, Yom Tov, Shabbos, asur. Says, no such halacha. It's not true. Anything ... nefesh is mutar. Yeah, but that's not true. It's not even true, asur. The halacha is whenever it's ... nefesh, there is no gezeirah. No, it's mutar. Tiltul muktzah l'tzorech ochel nefesh is mutar. And what's called l'tzorech ochel nefesh? Any tiltul. Any tiltul. It doesn't have to be mamash ochel nefesh, that I'm cooking it. Anything which will help me in the eating process, for eating, the hachsharah to eating, is mutar. This is a Tosafos. What should I do with it? It's a Tosafos, lamed aleph amud beis, first Tosafos. Anything. And he gives the case. He gives the case. L'salek kegon greifa tanur. You're allowed to clean out a tanur. You're allowed to clean the tanur. You're allowed to clean out a tanur on Yom Tov. You know why? Because once, let's say in two hours, now I don't want to eat, can you have to cook in this tanur, it becomes mutar. Come from what? The halachic teretz, a moyridike teretz. Before I tell you the teretz, give you a little hakdamah, a little introduction, a little hakdamah. There's a Gemara in Pesachim, daf nun-zayin amud beis, okay? So you don't have to bring it; it's in the sefarim. Where does muktzah come from? You know where muktzah comes from? The Rabbei say there's two muktzahs, people don't know, and this is the difference called learning and not learning. The Chasam Sofer in hakdamah, Maseches Beitzah, explains it clearly. There's two muktzahs. There's muktzah to move, and there's muktzah to eat, the Chasam Sofer, okay? It's not as muktzah originally comes from, you know where? Vechinos asher yaviu. This is... right? So that's where. Do we pasken like Rabbanan? The Gemara says, af machlokes, could be we pasken like Rabbanan. That's a whole Torah, okay? It's very simple. The muktzah that we find, the mekor, the source for, is not muktzah shel tiltul, says the Chasam Sofer. Muktzah shel achilah, to eat it, to use it, usage. The original, original muktzah is a muktzah of eating. You know where the muktzah of tiltul comes from, says the Chasam Sofer? Chinos asher yaviu, to use it, to eat it. The tiltul of muktzah, the tiltul of muktzah that became aser, that comes from hotzaah, right? Okay, read it inside. Go ahead. Like this, they think I make this stuff up. Go ahead. Again, ... chatam sofer. Is it kedai to learn the Chatam Sofer? Yes. Why? Ooh, ooh, ooh. Achilah muksa. Hachinah sheyaviu. Egg? What's egg have to do with it? Hechinu et asher yaviu. Any food which is not mukhan, which means any food which wasn't prepared מוקצה, rather one of the cases is egg. Not egg, the... Go ahead. ... That's the mashal. That's exactly the mashal too. Go ahead. ... pilpul greida something else. Where did pilpul greida come from?

Tommy, Tommy, did I say it oh exactly the way he writes this? Notice I didn't miss one word, right? Famous Chasam Sofer, okay? Halacha. This is an open Chasam Sofer so right that it's in halacha. Don't explain to you. Let me explain to you what the nekudah is. Now you see the Chasam Sofer, you know what the mashal means. Now read the mashal. Go read the mashal now. Go ahead, read the mashal. This is the mashal we just learned. The mashal comes and says, Yatza kasher, eiver b'kash l'ochel nefesh, it's mutar. The answer is no. Go ahead. The question is, we just said, eiver b'kash mi'mutar because it's ochel nefesh. The answer is, says the mashal— No, the beginning. ... afilu ma'achal ... muktsa. ... vadai asur l'taltel b'tashmisho, v'tuloi zehu. That's familiar? Now you see the difference? Now you know what the mashal means? That's this Chasam Sofer. This Chasam Sofer is the mashal. The only muktzah that we're matir for ochel nefesh is the tiltul muktzah, the one that we asser, the one that's a rabbanan asser. Tiltul muktzah is mutar because of ochel nefesh. The shtamshus of muktzah was never mutar because of oichel nefesh. Huh? The Yisur, avada, the word has to be. The Yisur, avada. Exactly, exactly, avada. Ay, yontif, there's no mutar l'tzorech gufo. Ay, yontif, there's no heter of l'tzorech gufo. Ay, yontif, there's no heter of l'tzorech gufo. No, but it has to form through a kli. It can't just walk through. Yeah, but that has to form through a keli. It can't be just mutar because of oichel nefesh. We're not doing matir. Moving muktzah we will permit, permit for oichel nefesh. Tiltul, tiltul is mutar. That's what Tosfos means. Because don't forget that whole muktzah never started in the Torah anyway. It's not a chamurdige muktzah. That's the chemer ben chachlali's muktzah. That's sure it is tiltul; you're just moving away the junk, not using it. You're just moving away the junk. So then it's takah asur, that's what he's saying, no? Not if it's the usage of this thing. If it's the usage of the thing, says the Maharsha, that's the different type of muktzah which the mekor is min haTorah, like by oichel, and that we're not going to be matir for oichel nefesh. Somebody take a piece of paper, because it's using. I know. Tiltul muktzah. ... That's what learning a mashal means. Now, if you take a look, you know who paskens halacha l'maaseh? The Rama, in siman taf-kuf-tes. No? Look at the Rama. Taf-kuf-tes. No? The Rama brings down halacha l'maaseh. Why do I have to know this? Let me talk to you.