Shabbos 73b: Kotzer and Me’amer, Avos and Toldos, and Defining the Act of Harvesting

Transcript

Third melacha is kotzer. Says the Gemara, tana: ha-kotzer. Somebody cuts wheat. Ha-botzer. Somebody is botzer. What is botzer, rabosai? Grapes. He collects grapes. He cuts, cuts. Botzer. Goder. Okay. One second, one second. Yeah, machik. Aleph. Ha-ora. Oredin. Take, take. I see. Kulan melacha achas. All this is all one melacha. Why? Because it's all ketirah. I mean, all these cases are ketirah of fruits: grape, grape, grape. Amar Rav Papa, says Rav Papa: hai man d'shada pischa l'dikla, Rashi, zarak pischa d'rigavin l'dikla. He throws some earth, rigavin, clumps of earth. He stones in the dirt together, rigavin. He throws that, okay? He throws rigavin, no? Clumps. Says the Gemara, what happens? V'at tamrei, and tamarim salu, chayav shtayim. He's chayav two: achas mishum tolesh, one for tolesh, and one for mefarek. Says Rashi, what? Ati tamrei, hishir hatmarim. The tamarim salu. So, so, he disconnected. Right? Like, cut off, the same cut off. The halachah is, he chayav two. One for tolesh, which is toldah d'kotzer, as he says, and the other one is mefarek. What is mefarek? Toldah d'dash. Dash is when I separate ochel mi'makom shezeh samur bo. For example, the best example, make oranges on Shabbos. To make orange juice on Shabbos would be mefarek, dash. It's a melachah of squeezing. Chitah is a toldah of dash. Ikar melachah is dash. Dash is to take something out of—here they took the wheat out of the shibalim. Zangin. You used to call zangin the shibalim, the stalk, right? The piece from the stalk, okay? Dash min hachamor. And here too, what is he doing? He's mefarek. He's unloading. He's unloading the grain from the machbeidos. So what? Teleish is the fruit. You're undoing the fruit, cutting off the tree. Teleish is to pick a fruit off the tree, called tolesh. Right, and you did on purpose, right? So the same action chayav two. You're chayav one for tolesh, because he undid the fruit from its stem. Therefore, you're chayav משום תולש, and you're chayav משום—for the other melachah, right, mefarek. Rav Ashi amar, Rav Ashi says no. Ein derech klipah b'kach, v'ein derech klipah b'kach. Not done this way. A person doesn't throw. You know, when you want to pick something off a tree, right, you don't take a piece of earth and throw it on it. So what? You ever see a guy, guys who come and say, You know what? I want to pick an apple tree. Start shooting him down with darts. That's not how you pick an apple tree. How do you pick an apple tree? You take it off. You take it off. You climb on a trunk, on a thing, you take it off. It says, Ein derech klipah b'kach, al yedei zrika, ela או ביד או בכח. You can't do it with a bone. You get up on the ground. Whatever it is. You don't take a stick. Whatever it is. You don't take a ball and start hitting all the oranges off. That's not... not bizrika. You don't do it by throwing at it. Then it would change. Then it would change. Not... the old... You know, speaks about it very much, the Chazon Ish. The Chazon Ish wants to know if charishah is with a machine. Today, no, he does charishah with animal and do charishah. The Chazon Ish says, since it changed, today charishah, charishah, charishah with a machine as well. Chazon Ish. Why would you think that?

This is done that way today. That's the chiddush today. ... Yes, it's ... They didn't have that. The question is because of the ... stuff. What's not? The clear. What? Now we cut it with a knife. No, knife, not ... peelers. Why should it help? Because it's not your ... peeling, peeling, peeling, that's ... A lot of ... A lot of the poskim hold, you know, well, because by vegetables the peel is much different than by apples. Right. The difference between apples and bananas. First of all, the apple, the banana will be ... Right, like we're getting off track here. Many Rishonim learn that if you want to peel a cucumber on Shabbos, a cucumber, ... it can't be done with a peeler; it has to be done with a knife. Why? But peelers ... it wasn't ... If you hold that, the Rishonim don't hold like that. And Tosafos, they do. I mean, my wife would never peel a Shabbos with a peeler. They must have done it. They must have. Nobody's telling you that today there's such a ... The point is today ... not ... That is not good or bad. Davar mitoch davar. Zoreh is al yedei haruach davka. And grada, iglei tala, sigarichus. Many mefarshim talk about it. Why do we need all these different types of melachos? Basically they're all boirer, that's all. Boirer, meraked, dash. That's what we're going to get to. All right? Now we have the Gemara. The Gemara says, Kulan melacha achas hein. So what does Rashi say, kulan melacha achas hein? Let's see Rashi. Okay, let's see here like this. It says Rashi, no? Rashi on top. It says Rashi, kulan melacha achas hein, you have it? Yeah. I know, it's on top. Says the Gemara. Yeah, yeah, yeah, yeah, yeah, yeah, yeah. Kulan melacha achas hein. By Rashi bechorei. Okay, now, so you take a look. I said like this: דאת רשי, הני אבות או תולדות. I asked you, what is the דאת Rashi? If it's l'av davka, דאת Rashi, הני אבות או תולדות. If you look at the Iglei Tal, the Iglei Tal makes a deal here, right? ... הכותב, המוחק, ... ... כל אלו אב מלאכה אחת הן. The kol hakashem, l'chol davar migidulo miskaven. The Rambam's shita is, all of it is what? All of it is av melacha. And the Rambam says the reason. What's the reason? Because they're all l'chol davar migidulo, from its place where it's godel, migidulo, from the place that it's godel, right? You understand? These are all what you're cutting, l'chol davar migidulo miskaven. V'chein maspidas Rashi. This is the chiddush. Saysing like Ta. Rashi will agree. Even though b'derech כלל I always show you that Rashi disagrees, Rambam is always mostly says they're all avot, and Rashi always comes to try to tell me b'derech כלל, or and choles, or all, most of the cases, says, saysing like Ta is going to—here it's going to be avot. Why? Midekasav, kula, d'markiv hu av zorea. Since he says that markiv is an av of zorea, right, which is the only one that Rashi held is a toldah, wrong. But everything else saysing like Ta, he held was an av. But a markiv hu shetochev hayichur b'ilan, kemo ken hakorea saprini ilan habekotzer. So the same way markiv is what? Shetochev hayichur b'ilan, kemo ken hakorea saprini ilan habekotzer. Same way, same way Rashi.

By all other melachos, and it's only by zoreh. Meaning what? The Rosh that we learned that says in Yenechah doesn't count, because the Rosh holds there's an av, and everything else becomes what? Toldah. Rashi always agrees to the Rambam, yesod echad, which is, in yenechah meaning that this is domeh, it will also be an av. But zoreh is the only one which is not domeh. Why is zoreh the only one that's not domeh? Because there's no sheiches to zoreh. Specifically, I hold that Rashi agrees to the Rambam by these cases. Why? Because it's in yenechah. Okay, this is... Because again, I'm explaining to you what he means. He says it very b'kitzur; this is what he means. In other words, we learned zoreh. We learned choreish. You look at Rashi, you say like this: zoreh, Rashi, what did you hold by zoreh? You hold the only one which is a toldah is what? Zoreh. Why? Because there's no sheiches, right, to what? To zoreh. If it has sheiches to zoreh, what would be the halachah? It would automatically become an av melachah. So too over here, kotzer, all these things are what? Are the melachah, so they have to be an av melachah. They have to be an av melachah. Since it's domeh, domeh, therefore automatically it has to be an av melachah, according to Rashi. According to the Rach, l'churah it would come out that none of this is an av melachah, and it has to be mamash the same case. It has to be the case of the Mishkan. What was the case of the Mishkan? There was plowing. It wasn't to zaytin, it wasn't to anavim, it was... Again, the Mishkan also has to zaytin, the olives oil. But that's what he wants to say. According to Rashi, huh. Achar ha'am, the setei zeitim, v'hame'iri. Le... haramach, you heard of Ramachis? No. What are ketzas mish... Some of the... Baal HaMaor. Daytom, that's like... daatam, huh? Daytom sheheim telatos. Yeah, all the, all telatos. Let's see the meiri. Let's see the meiri inside. Bring me meiri. I want to see meiri inside. I take that, the meiri. Right, right. Why? What's the reason for it? He doesn't explain it. I need... What's... Lizra'im. Av lizra'im. What do you think it means? I'm not sure what it means. Let's see the Kesef Mishneh. Kesef Mishneh, perek zayin, halacha beis. What does it mean, av lizra'im? Do you understand av lizra'im means? Anything which has... anything which has to do with zriah. Zriah. It has to do with zriah. Av lizra'im means... Let me... When you plant, when you plant olive tree—not olive tree—when you plant a grape tree, a tree... You never cut down a tree. Don't be... anything you cut down, you plant new every time. Exactly. Not tree, not tree. Zriah means it has to be zriah. Why does it have to be that? Where do you get it from? Where do you get this information from? We're not being exactly... to the... to the... to the... Let's see what he says. Let's see what he says. Let's see what... Kesef Mishneh, perek zayin, halacha beis. Zayin, halacha zayin. ... Zayin, halacha zayin. ... Kasavar Ramach, teimuhu: kol eilu avos, ... chaser achas, ... yesh bo chamishim. ... V'od amrinan, ... mishum chati ... ... v'loy havi mishum ... ... v'lo yachol ... ... v'lo ... ... v'lo ... ... v'lo ... ... v'lo ... ... What's ...? ... Right. He's saying that it all has to do ... ... v'lo ... ... v'lo ... ... v'lo ...

He disagrees with the Rambam. What does he want? He wants. He disagrees. He holds the ... and the dry is what? And the dry is because. And what is it only? What was in the Mishkan. What was in the Mishkan? Wheat. Since it was only wheat. The only is this. Why not be ...? Why can't you just say because it was only chita? That's what it was. Right. He says ... Why? Because dry. I don't ... it's wheat. You're not saying that. It's only wheat and nothing else. That's what ... That's what I started off. That's only dry. I'miri says. Listen, listen. Very, very simple. I bring you a Gemara, Tosefta, braisa, braisa, braisa, braisa, five, all the different cases. Good, fine. Comes along the Rambam. The Rambam ... says ... What about Rashi shita? He says Rashi shita ... has to be what? ... Because you see clearly, you see clearly by zorea, yeah, that everything which is me'en, everything which is me'en, what happens? Everything which is me'en ... Say everything which is me'en. I'm saying, no, everything which ... the Rashi and the ... Everything which is not ... that's ... Okay. And he says, but you should know, the Meiri and the Ramach, they argue. I believe they argue for different reasons. Meiri is like what he said. Meiri is saying there's zra'im and then there's ilanot. The kotzer has to be by zra'im. Koiser has to be zayin. Now, be very careful. You'll soon see what I want. I want something very important. You'll soon see what I want my boy. You'll soon see, okay? You ready? It has to be only what? Only by zrayin. The content is by zrayin. Let's say it good, which means that it has to do with what you're cutting, right? So with koiser, what you're being koiser, right? And the truth is, the truth is, you see the emes, you see it. Why? Because it's a different name. Koiser, ma'asek. Why is that a different name? You see different products. You see the product changes the type of... No, no, that's cut. That's cut. That's something. Everything is called koiser. Even if you have to go with grogeres, it's called... You missed the point. You know what you do with two changes the melachah for what it is. Koiser is... Slow, slow, slow. Yeah, let me ask you a question. If in the Mishnah it was rotten wheat, are we going to come and say that only rotten wheat? Or the opposite. If in the Mishnah it was good wheat, and a person was koiser... spoiled... wheat, is he patur? The answer is the text doesn't change. It has to be the melachah. So what does it mean by zrayin? The teretz is because the type of thing that it is determines what the action is. That's the action. You understand? My question to you is, is the thing is because only ... what? Because it's only ... Because that's ... that's how it's ... That's what ... We ... when he says by ... that's ... This time, because it's חילוק between Avatelah, this is the real melachah, but they're all the same. They're kind of, there's no real ... I happen to say this, I didn't happen to say that. All I'm telling you is like this, so we need to move on. I want to get clear one. The ... tells me ... is like the ... Whatever the main is called an ... Then I have a sheetah, some meiri that disagrees with him. But I'm telling you, what does the meiri disagree? Because he doesn't hold it's an ... That's what you see from the meiri. The meiri holds that's not called ...

And the truth is, it makes no difference. Why do we take something which is koiter and call the different things by different fruits? What's for? Koiter, koiter. Koiter, koiter. Teira. Whatever you do by teira, teira. You want to know something? The Torah calls it teira by other things also. V'haya amim yemei... Teir. Anavim. By root. Oh, we had it in Bava Basra. V'haya amim, bring me a root, bring me a pasuk. V'haya amim yemei... Rashi, Rashi. It's different Bava Basra. In the bottom Rashi, it says, you pick up the fruit. We had it by... Teir. Sometimes we had Rashi. ...something more. Now, you see that. What other ... talking about? What do you mean he said? He uses a type. There's general teira, different types all together. ... together. We need the babatchi. What was the babatchi tomorrow? Oh, sorry. Yes, ... Okay, let's move on. Okay, ready? Let's go. Come. Okay, good. Let's move on. Let's move on. Okay, now let's see if we'll stop. What do we have here? We have here that it's talui in the ma'aseh, right? According to the Meiri, it's talui in the ma'aseh. According to the Rama, it's talui whether it's doimeh. Now, the machlokes to say l'maaseh wasn't the ... Even if it's doimeh, the bottom line was, what says the Mishnah is the Mishnah, what doesn't say the Mishnah is not. No, he's not mechalek ... He's going to the chiluk of the Meiri, right? Paskening out the Mishnah. They didn't have it in the Mishnah, and therefore it's what? Not in the nekudah. Why? Okay, now, if you take a look, right, in the Rambam, perek zayin, halacha gimel, right, what happens when you're koitzer? Because the Rambam, koitzer has to be ... Kotzer v'tzarich l'eitz. Right? But your kotzer, in order to be chayiv, says the Rambam, no? Says the Rambam, it has to be what? Tzarich l'eitz. And he says, ... chayim shem kotzer. Yes. ... Yeah. ... Good, good, good. But one of the things you're chayiv for is chayiv mishum kotzer, right? Yeah. Now, over there in that case, when you were kotzer, right, according to the shita of the Rambam, according to the shita of the Rambam, what is the chiluk between the kotzer of tevuah, of zeraim, and the kotzer of trees? According to—of kotzer should be no chiluk, right? Since it's all me'ein melacha achas, right? Comes along the Rambam and he says no. Over here there's a special halacha that it has to be v'tzarich l'eitz. That when you do it, you need the wood. You need the wood. You need the wood. You take eitzim, we're talking about taking your fruit from a tree or taking a branch. You cut off a branch from a tree. You cut off a branch.

The tree comes along the Rambam and he says, guess what? The only time you're chayav, right, you saw the Rambam, the reason because I read it. Yes, no, it's not. Okay, okay. So, see, only by zayis that way. V'kein ha-zorea... chayav mishum... Right? Chayav mishum... Now, let's say a person is kotzer zraim, what are... He walks around the field chopping up. You know why he's chopping up the field? Too much wheat. He's chayav for kotzer. He's more... he's taking off the... What is he chayav for? He's chayav kotzer, though. He's cutting the ground. It's like cutting the wheat off. If I'm walking around cutting the wheat off, too much, I feel it's too much. You're angry, nervous, angry, whatever the reasons are, yeah, I'm chayav for kotzer. Mashen kein by zomer, says the Rambam, the only chayav what? If you need it. Now let's see the Rashi. Taka Rashi says the same thing. By zomer, says Rashi, no. Zomer chayav what? Oh, that's the question. We have to ask. That's what we're going to ask now. V'zomer v'tzarich l'eitzim, says Rashi, v'hasoch l'hasoch. If you need it, it becomes a toldah of kotzer. Since you need it, huh? Since you need it, it becomes a toldah of kotzer. Now, but the only thing you can do with zataka. Why do you have to have hasoch? What else can you do with it? You can make... What else would you do? Burn it for your house, whatever. That's hasakah, that's burning. That's hasakah. What else could you do with it? You can make something. Can I say? A person is in. ... Yeah, yeah. ... Bring. ... Bring. ... Bring. ... So is this different than Rambam? It's different than Rambam. Simple, let's get to the pasuk. The pasuk in Gemara is, zayiner has to be what? In order to be chayav for kares, it has to be tzarich lei. We show you Rashi, kares comes with kares, and he says why does it have to be that way? The tzarich lei, it's a neder. Even though normally, ... melachah she'eina tzrichah l'gufah, chayav. Meaning, according to Rabbi Yehudah, you don't need the thing itself. Over here Rabbi Yehudah is going to hold you need tzarich lei. Says Tosafos, why? Let's see the words. Let's see the words of Tosafos. Ela tzarich lei, ... because that's what makes it into a kares. Why? The tzarich lei makes it into a kares. The tzarich lei makes it into a kares. Only if a pirush that it becomes treif. Why not? Let's see. Because... that's the question. And we think the raya. What's the raya? Why am I destroying a tree? It says Tosafos. What's the proof? Mi'de'hava korei al menas liftos, u'moichek al menas lishtor, because it's no different than the cases of al menas. For example, moichek is only chayav, moichek is only chayav al menas lishtor. And all these cases of moichek al menas lishtor, and other... on Pesach, echad tzricha lgufa, mutar. So memeila chayav, chayav. Why? ... lgufa... disha bekar, because it's not derech of disha. Now, comes along the Gilyon HaShas from R' Akiva Eiger. See R' Akiva Eiger on the side? See the daf, that daf over there in Tosafos? That daf in Tosafos is R' Akiva Eiger. Stop for a minute. You know that's R' Akiva Eiger. Comes along R' Akiva Eiger. You have it? Go ahead. These are R' Akiva Eiger. You, stop it. These are R' Akiva Eiger. Me. Yeah. Whoever's bored shouldn't be so bored, because this will get very exciting this שיעור. Go ahead, Nu. Says R' Akiva Eiger...

Here, the tzurah, d'af heicha d'eino metalkel, here, d'tzarich l'eizeh davar, mikol makom patur. Even if the ... ain't ..., but mikuma lo chashuva. ... Here he's saying even when it's not a metalkel. Who said metalkel and then it becomes — that was Rashi. Trees, uprooting the tree, and now that I'm patur, I'm not uprooting the tree. Comes along Kiveiger and says, Rashi, don't worry about that. Even what? Even if he is not metalkel, you still need tzarich l'eitz, you still need what? Tzarich l'davar. Why says רבי עקיבא? Because it's not called a melachah chashuvah. You see the words that he says? D'eino metalkel, tzarich l'eizeh davar, mikol makom patur. Even if ..., she'einam patur, lo mikri melachah chashuvah. Not called a melachah chashuvah. A person can be ... because he wants to destroy a tree. The Mishnah says he wants to destroy a tree. Rashi, if you're tzarich l'eitzim, you're not a metalkel. That's how Rashi understood the Tosafos, right? My ... on the test. What's the reason? Yeah, sure. See, now he's listening. The ears opened up all of a sudden. Like Rav Chaim, like Rav Chaim Shmulevitz. He didn't hear well, but when he wanted to hear, he heard very well. And bachurim come and give him a learning, he heard — oh, Chaim Shmulevitz. That when the bachur can't speak, the learning heard very well. When the bachur can't tell me after yeshiva, after ..., what? Can't hear you. You have to listen carefully. This is good. Same ... Rav Chaim. Chaim, he didn't hear when he didn't want to hear. I can hear. But he used to use this whenever he needed it. Okay, here's, listen carefully. You hear? So again, again, my friend, what does it say over here? Chiddush. Normally, kerei is—I'm sorry—normally, kais is kais. According here, harei is very nice, beautiful, right? Then comes along the Rambam, the Rashi both say in these laws, that tzarich le'etzim. Yosef makes a nice diyuk. Maybe, in fact, I like it. I like him. He's learning good. Hafach. Mashma that it's not stam a sevara, but what is it? Tzarich hafach. The stam of the pasuk sounds like this. He's saying that's the normal tzarich in those days. What can be? I need it for building a house. What's wrong if I did it for building a house? No, no, no. They didn't use the— Why? Yes, right. Dirt. They used dirt. No. Let's make a chair. No, they used benches. No, no, no, they used—they used— How do you want to make a fence? Fence. Always, always they used— Every day. What's this kasha? It sounds like a lomdus. What's this kasha? Why is Rashi just telling me what he means? First tell me something different. I can't figure out what the guy needs. It's good. It's good. He's talking like a— It's good. Rashi to get into it. Yosef, it's good. You're talking to the point. Either way, what's pshat in the pshat? Rav Simcha said good. I'm very impressed the way you said it. So Tosafos says, ... tzarich liyad, ... mochik ... zehu l'tzorech le'etzim. ... lav, ... l'melachah. Comes along the Kli Yakar, and he says this is fascinating, very interesting. It has nothing to do with kilkul. It's not the pshat that when the tzarich becomes ois kilkul. He paskens, Rafi's saying, because kol zman I'm mitkalkel, if I'm tzarich, it's not a mitkalkel. It's—I don't do that. Kalkul is on Shabbos. Meleches machsheves asrah Torah, meaning it has to be construction, construction, good destroying stuff. To walk around breaking things on Shabbos is melacha. The word melacha—oh, it has to be a melacha. Because then it becomes constructive, not destructive. Some money, some shoveling money. Medaber—kilkul gaman. Medaber. Tzarich kilkul mutar on Shabbos. So when you—maybe the kli, like this, maybe the pshat is some, if I'm not tzarich, some destroying tree. Some destroying a tree. I'm shover a tree, I'm breaking trees. That's why I have to be tzarich. Kilkul is not do that. Even where it's not a mitkalkel, why? Because you see from the raya that he brings. Even if it is a mitkalkel—no. Even where it's not a mitkalkel, I'd still be tzarich. I'd still be the kavana. I would just take away the kilkul. ... And watch his raya. It's a beautiful raya. So Tosafos says, ... right? ... The tzorech lei is a davar, mikol makom patur, afilu ... No, ... always mitkalkel. There's plenty ... which is tikun. ... which is tikun.

Put on the shirt because I have to put my neck... and still, I'm not ... because that's the melacha chashuvah. That's called the melacha chashuvah; it's not called a melacha chashuvah. If you do ... this called also melacha chashuvah. But you see, that's what he's saying. He's saying that. You say that. Also has to bring something new into the ... He's saying that the pshat is when the yud chutzer, if it's that you need the eitzim, it's not ... not to take away the problem of kilkul, because that's the melacha. Melacha has to be ... by ... What's the pshat? Why should it be that when I come and I cut here, gesh, I come, you're not with me? What does the Rambam say by zomer? Zomer has to be ... When is it a toldah? Zomer, if it's tzarich le... What does Rashi say? The same thing. Rashi has a lot of ... Why tzarich? Why Rashi, he needs that, I don't know. Good question. Rambam's simple with tzarich. What's the tzarich? I need, you know, you don't make these little toilet things. You use ... Kishum. Wood. The Gemara says wood. Kishum. Kishum is ... in one bracha, includes wood. They knew how to do it. They did it right. I'm sure they knew how to do it. They didn't have to go to the doctor. I was careful. Yeah. Okay, we go back to ... Now, he's giving you ... and says ... Why do I need ... So why do I need ...? Why do I need it for? So Tosafos says, because that's the melacha. The melacha is tzarich le... The problem with this is, is the way the Torah. Why? Because by tevuah it's not that way. I mean, if you tell me tamid zamlahcha, I understand. If you tell me tamid zamlahcha, okay, here we're being mechalek. Normally what is it? It's really not ltzorech lzeh. Dafka, it seems, koda when it's a tohu. Why only there? And Rav Kiveiger explains that it has nothing to do with kilkul. Rav wants to say very pashut, because otherwise it's going to be kilkel. Says, if you look at the... if you look at the... huh? Lo vet, right? So says Rav Kiveiger, if that's what Tosafos meant, let Tosafos just say, because it involves a kilkul. Why does he bring me a raya from tefei... livchaik and all these other cases? You see, because this has to do with the shem hamelachah. It does not. Shem hamelachah has to do with the tzorech. What does it mean? Okay, question number two. Huh? That's what Rav Kiveiger found it means, though. Rav Kiveiger says even if it wasn't a kilkul, you still need tzorech. You'd be right, but Tosafos says, you see lots of Tosafos and Rav Kiveiger says, zeh hamelachah, like tefei, brings cases of where that's the etzem melachah, not do kilkul. So too, all these cases, that's the shem melachah. Why? Why is the shem melachah of trees has to be done in such a way? Now let me tell you another point. If you take a look, you listening? If you take a look, how does Rashi say that it's kotzer? Rashi says it's kotzer. Why is it kotzer? Because then it's doimeh, it's doimeh to kotzer. So what does Rashi? Have it told us it's kotzer, yeah. Lishon b'tzrach lahav. Lafsaka, right? Same b'tzrach leitim. Lafsaka. Lishon b'tzrach lahav. Have a tolda b'tofes, d'tzarich nami liktzor. What does he mean? Rashi. Rashi is translating d'tzarich. Now, Rashi, d'tzarich leitim. Same one. Rashi is lafsaka. So look at the Rashi. You don't pick it up. After you know this information of tofes and the b'tiv eger, you look back at Rashi. Rashi is answering the kasha. D'tzarich nami liktzor. What does he mean? Now, kotzer becomes kotzer. Before that it's not. You tell me. However you want to read it. No, you tell me. D'tzarich nami. So what does it mean? Lafsaka, d'tzarich lahav. Have a tolda d'kotzer. D'tzarich nami liktzor. What does that mean? You tell me. I don't know. You tell me. I don't know. You know what? You tell me. I read you.

And Rashi's saying ... right? What is Rashi saying? Bava, simple. Rashi's trying to answer the kasha of Tosfos, right? Obviously, it's coming to translate ... This is also ... whatever that is, ... Yours to אחר. ... Rashi says, ... because of another melacha, it exists. Now you need something else, and you have to cut. ... Only to cut, and you have to do ... Cutzer. Shelo l'tzorech is not called a kotzer. Why not? Let's see what he's trying to say. Rashi says, it's called cutting, but it's not called a ... because it's ... Kotzer for a purpose, you want to say. Yeah, exactly, for a purpose. Why does it have to be a purpose? What does he mean? ... Save to it, save to it. ... Because ... save to it. ... It's not ... beginning of the story that ... I don't see ... the question he's trying to say, that it has to be such a kotzer that has a tzorech, because the whole kotzer is a tzorech. What does that mean? ... Somebody read Rashi's ... Rashi's telling you something. You know what it is? Tosfos is backing up Rashi, and Rashi is backing up Tosfos. ... Rashi tells me v'tzarich l'eitzim, which is a Rambam. Normally the Rambam is marich; here the Rambam is ... says v'tzarich l'eitzim. Rashi's not finished with that. Rashi says more. Rashi says, what ... Back. Hey, hey. Comes with a taisis. We want ... That's why some of the ... The kachah says. Why? Baba, you saw the Tosafos. The Tosafos, why is that way? Now you go back at Rashi. Say Rashi's explaining why it is that way. Let's see if you can ... Let's see if you can ... When a person does tiras teira, he's doing it because he likes to do tirah, he likes to work a job. People love to toil in the field. He wants to eat. It's the whole metzius of taisis. That's the whole metzius of taisis. Then, mimeila, what? The translation of taiser doesn't mean to cut. It's to do the tirah. It's to do the harvest. The harvest. That's what I want. That's ... Did you copy? Taisis doesn't mean cutting wheat. It means harvest. Not working on the field is cutting right away. You have to harvest. There's a process of harvesting. Tell me in Russian. Help me out. I can't say ... I don't know what it is. Huh? A person is harvesting a field. The word kaitzer doesn't mean to cut wheat. But why is this ... Korim is ... It's the kaitzer in common. You speak Russian. What do you speak? Explain to them the harvest. It's not the kaitzer. The chiddush is chiddush in harvest. Harvest. This is someone may consider it different than someone how it's different. We go there. Both are like chiddush. That's the whole truth. The word chaytz doesn't mean cut. That's the shot. Why are we not living? Why are we not living? Same thing, like you. What is the difference for? For what? But we know zria is chaytz. No one's a real ... What's the ... And the Chamali points, and we learned yesterday that there's two ... in ... According to some shittos, it's a ... character, and some shittos it's a ... character. Here there's a ... It's a ... The word chaytz does not mean cut. It's not like chaitz. It's different than chaitz. It's the harvest wheat. It's the whole ... That's what the ... means. That's ... by zroim. That's what it means, ... It's not a harvest. By zaytim it's a different thing, because you can't do the same kind of harvest the way ... It's not harvest. It's a different ...

You guys, you cut. If you cut a branch, you get harvest. You harvest. And that method to put together, what do you mean? You want harvest also to put it together. No. ... Word ... take bundles. ... take ... It's just cutting wheat. The issur is not cutting wheat. ... I'm just aggravated. I went through what you said a little bit. The piskei Rid learns very simple, that the Torah translates in the Avot translates in the Reb Shimon and Rabbi Yehuda, ... for natel. But Tosafos that learns it's even according to Rabbi Yehuda. Okay, now, what happens? You know, let's learn the Gemara inside. You ready? What happens? What I'm saying is, what I'm doing is, I'm learning pashut pshat. There's an unbelievable chiddush of Tosafos, that when you cut trees, okay, when you cut trees, it has to be betzorech. Okay, you have to have a tzorech in cutting the tree. Rambam says it, Rashi says it. Why? Why should it be that way? Why should this be? And why should be— I mean, why is it a halacha? Ela mai, because we pasken says the piskei Rid, like Reb Shita, the whole melacha. The ... legufo is chai. In other words, you need melacha ... legufo, right? We hold ... That was that. Pashut, you learn because the other way is psik reisha, because if you do something, it's psik reisha. What does it mean? That's the melacha. What does that mean? Go back to Rashi. Rashi says something. Because the whole ... is ... Beautiful, right? Now it's beautiful, because the whole melacha is ... Okay. What's the ... in that? The halacha is not to cut something. Halacha is to harvest. Harvest means ... that's what it means. I'm harvesting the thing. I'm harvesting my field. That's ... That's what it means. There's a ... of a ... Let's stop cutting. I'm cutting for a reason. Beautiful. I'm ... There's a ... in ... over here. I'm telling you, I'm not ... It's not ... What's ... You know, ... is a cheap thing. I rip something. I rip. So what? You know the teretz is, when I do it ... or harvest, it's ... You know, ... nothing. What did you do here? I have a grape. I picked the grape. You're not allowed, because that's called ... I'm not even discussing that. What did you do? You didn't do ... You did nothing. You're not ... If I cut it off, it's nothing. But when I cut it off for the harvest, then I did something ... That's ... How do you know that you ...? Huh? I can't hear. What? That's what it means. If I do it, then it's called the ... Then it's ... which is nothing into a ... That's what ... means. Here, I went and I was ... What ...? What did you do? ... Instead of become conscious. Cutting, she ... has to ... Sorry, ... Nothing, it's nothing. Unless I cut it, because I need the wheat, so I ... Okay, now, here. Let me show you a peledike Gemara. Ready? In Kuf Zayin, the Gemara says, peledike Gemara. Kuf Zayin, here, amud beis. Kuf Zayin, amud beis. Peledike Gemara. Says the Gemara like this. Says the Gemara. Wait, wait. Says the Gemara here: Hasholet dag min hayam, here, if somebody takes fish out of water, here, keivan sheyavash bo kisela, chayav. As soon as it dries up, the fish. You ever saw fish dry up? Outside the water. What? Yeah, because ... no, you never. Means it dries, it dries up, it dies.

Amar Rav Ashi, lo teima yavesh mamash, yeah? It doesn't mean mamash yavesh, ela afilu d'avad riri. Riri is a, yeah, sticky jelly-like. Bottom line, what happened? It melted. Okay, the bottom line, whatever it was, it's finished. It's done. Finished. Whatever happened, I'm not a fisherman, whatever it is, it's dead, okay? Lama? Chayav. Okay, what are you chayav for? Dash. Ah, you're chayav for dash. Dash. Let's see the sheetah says Rambam. Says Rambam, ... What? Let's let him be. Let's baba. I gave baba simcha. You have no idea how many champions I have, and you should know, you could become a ... Drop all the ... not forget ... Just learn, and that's all. I'm telling you, ... Just learn. ... What happens? This is Sholh has to figure out where it's from, because you show me in the Gemara how to learn how to ... Show me in the Gemara. Oh, you know how to get to the Rambam. Okay, ... go ahead, nu. Let me show you. Let me show you. Everybody take. ... Yeah. What happened? ... What happened? Chayav for what? Continue. ... Therefore, ... מים. ... Connect. Bottom line is ... What's the ...? ... Thank you. ... Chayav for what? ... Chayav, chayav. ... Take a fish out of water, you're chayav. ... This is chashuv. What are you talking about? It has to be something ... How is it chashuv? ... Takeing from the water. ... It's attached to the water. Yeah, yeah. ... Main gedulah. ... Rambam never said mechubar. For what? ... Rambam's lashon of ... Go read ... Go back to the Rambam. These are the ... I'm ready to ... I'm a ... Remember I told you, remember those words? I said it. Remember those words, yeah? Comes from the Rambam. The Yerushalmi says clearly. Says the Yerushalmi, you know where it comes from? Yerushalmi, perek beis. Perek beis. Yerushalmi, perek zayin, halacha beis. ... The Yerushalmi says clearly, if you look up yourselves, it says clearly that ... Let's see the Rambam. Rambam says, ... place of yichud, place of yichud. Everything that comes out. Does the Rambam learn, does the Rambam learn, listen carefully, that there's a cheftza to the melacha? Is kotzer kotzer because I did a certain maaseh, or ...

Remember in the meiri I explained to you, if I cut like this or like that, it's cut. It's kotzer. What is this? I'm going to hold, whenever you move a thing from its environment and you can't go back to it, whatever, it's kotzer. According to the Rambam, what's the melacha by borer, and what's the melacha by all these things? They all have to be a melacha. The Rambam had to learn the whole melacha. You know why? Because the Rambam never was mechalek in what you did, in the totzaah, in what happened. Totzaah. The Rambam's shita is, and I'll show it to you throughout all of Shabbos, that it's not what you did, it's what you accomplished. She's like Rashi, no? Yeah. Chrisha. Yes. Who? When? That's it. I'm not talking about, I'm not in general. Borer, all those things, are they av melachos? He's mechayev in the Rambam, in Rashi, that it's an av melacha. True. What is the other shita? That it's not. I'm going to tell you why was the Rambam behechrech to say, behechrech to say that it's an av melacha, while the other saying it's not an av melacha. The teretz is very simple. Once you start, once you start being mechalek in the maaseh, borer is not borer, and kotzer is not machzik, and machzik is not, or all these things, like you explained to the meiri, right? But the Rambam held it has nothing to do with the maaseh. It has to do with the totzaah. You took something, mimakom... I'm showing you how far, as far as those, that I can have a daas. And according to the Yerushalmi, that's called kaitzer. You can come and tell me I was kaitzer because you tell me I was—what's the answer? He held it's too much. He held it's chesron, it's a chidush. That's good. He held that just dag is from the mayim, even though biyasod, it's the same yesod. Lemaaseh, you can't. You have some dinim, has to—has to some. No, I'm trying to say, you can't be mechayev the Rambam. That's what I'm trying to tell you, to learn the dag is a chidush. You really can't be mechayev the Rambam for that, because it's a chidush. Even in kaitzer, you tell me that kaitzer is a chidush. No, no, it's too far. All I'm trying to tell you is, but the yesod is, you see from dag that has nothing to do with cutting. It has nothing to do with the act. It has to do with the— If I asked you, tell me what's kaitzer, and you would come and tell me to cut something, you know what I'll tell you? You have no idea what you're talking about. According to the Rambam, you're mamash completely off. It has nothing to do with cutting. It has to do with taking something away, nimakem gidulah. Disconnecting a thing, mimakom gidulah. That's what it is. So according to the Rambam, there's no chiluk between zaytin and anavim and chitin. That's why they're all have the halacha according to the Rambam. Ad kdei kach, we find in Yerushalmi that says clearly that that's also kaitzer, that taking a dag out of water is called kaitzer. How can it be kaitzer? Kaitzer is like the Rambam's lashon: You took migidulato, you took it away from its makom, you nikta. The place that it's growing from. The Rambam says the chiddush by daas is he doesn't go as far as Yerushalmi. Fine. Maskif. The meileh was? He does. Which is the lashon of the Gemara? Which lashon? As the... I know, but then he pasks. Yeah, I know, but that's the Gemara. No, you want to read it. I know, but it says the Rambam reads different. I understand, but you might never say... You pasken by safek, you get patur by the dad, but you’re chayav by the... But because of... that's Iglei Tal. You have to know the Iglei Tal was one step ahead of the regular derech of yeshiva. He's one step, because he's a chassid, he has a lot of pilpulim. That's pilpul already. If you don't see the Rambam, you don't see in the Rambam. Huh? The Iglei Tal is the biggest rebbe. What are you talking about? Sachta. He's the katzke son-in-law. You didn't know that the Iglei Tal was the Katzke son-in-law? Sachta. Avnei Nezer, no? The Iglei Tal, Avnei Nezer. Avnei Nezer? Shaalos u’teshuvos Avnei Nezer, right? Was the Iglei Tal, same person. You never heard of Avnei Nezer? You don't know? Sachta, Avnei Nezer. Avnei Nezer is not a sefer that doesn't quote Avnei Nezer. Avnei Nezer is one of the biggest teshuvos sefarim. Who is Avnei Nezer? Never heard of... It's like saying over Tiferes Yehuda. It's like saying... Meir Yehuda.

I probably heard it. No, no. He quotes every abbreviation, everyone. He quotes every abbreviation. He doesn't miss an abbreviation. You can't. Abbreviations ... He was the biggest— no, he was, he was not ... but he was a ... ... Okay. Okay. Five minutes and I have to leave, so let's get this down, all right? Rashi sheet is like this. Rashi. Rashi. Thank you. You see, what I want— you see, I only want to learn what it says. I'm showing you— ... I want to show you. First I show you Rashi sheet. Rashi holds by ... you need .... If I come along, I show you a Tosafos. Why? Why? ... I have ... You look at the ... Don't say because otherwise it's true. Rashi says otherwise it's true. No. Even for one ... you're still ... Why? ... I don't know what it means. What are you talking about? Tosafos, ... in Tosafos, I don't see ... either. If I go back to Rashi, I see Rashi. Rashi says ... What does Rashi mean? Rashi means like this: to be ... something is nothing. What are you doing? You're not doing anything. You have to understand— oh, after that you finish the shiur. That's Tosafos. What's the machlokes? What's called meleches machsheves? Is meleches machsheves ... that it's— what's the one looking for? That it does something. Oh, sheyafel. Sheyafel, yotzi. No, but let me explain to you. It's all based on meleches machsheves. Where does it come from? Shabbos chayav not for doing work, but doing meleches machsheves, work that... And here it says, ufta. Ufta means it produces something. Now what's the machlokes? The machlokes is, is it the melachah that produces, or is it the production that you're chayav for? Rambam. Rambam learns you're always chayav for the production that happens, a pe'ulah. And that's why the Rambam is kadmon. You know, the Rambam, it has to have a certain little tzmichah, it needs a little tzmichah. There's nothing. There's nothing. Rambam says, maaseh, ... tchidosh. Something has to come from. Then came Rashi, the Baal HaTosafos, learns that etzem maaseh, etzem maaseh has to be what? Has to be a maaseh hapo'el, and that's what the meaning means. That's what the meaning means. The meaning is not telling you svara, ... zorea, what is that? It has to be hapo'el. What is the po'el? So it's a different po'el. By zorea it's one po'el, by ... it's a different po'el. The point is, Rambam learns it's all one po'el. Why? Because the result is result. Forget about the maaseh. It was the same accomplishment. That's the machlokes. Rashi makes it, huh? That you gotta know. And you'll see, I'll prove it to you over and over. ... And you want something, you go back, you see, you mean. We're just pointing out what you see clearly. This is very good. You're doing it ... what it says on the daf, not even to fly around. I just brought you in daf so you should see how far it goes. What does it mean? What does the Rambam mean, ...? Rashi always learns, shehape'ulah, so there's pe'ulah sheyesh bo po'el. You see that it did something, huh? Pe'ulah, that if the pe'ulah yesh bo ma shehu lif'ol, it's to do, it's an accomplishment, not the accomplishment. The ma'aseh led to an accomplishment. That's why Rashi learns, tzirah is not an accomplishment if it's not l'tzorech, meaning chadash. Even when you don't do it, that you're doing it in such a way that it... The ma'aseh was a ma'aseh of po'el, that it did something. That's what the Tosafos means. That's like the machainki by eitzim. What, I chopped an eitz, so what? Ma asisi? If it's l'tzorech, then it becomes a pe'ulah, meleches machsheves. Then it becomes a meleches machsheves, and that's the yesod we're saying all over. Meleches machsheves asurah. It has to be meleches machsheves. So that means what? The pe'ulah or the poel yotze? The pe'ulah or the poel yotze? ... not the outcome. You see from the Rambam, not that way. You see from the Rambam by kotzer, you see it. Rambam says it's taking something.

You see what I... It's not the etzem teira. It's ma sheyatza mizeh. It's what happened from it. Here, miyafeta karka. Think about it. What does miyafeta karka mean? It's the result. What do you mean, miyafeta karka? Some... a city davar, some karka. It's right in the result, huh? Between a city, retui bakarka, I soften the karka. What? No, I want to... what's the ... for it? Because now I can do ... Malacha is masheves just means, Chazal tell us, masheves means sheyeh pashut, chashuv. It shouldn't be stam ... poel. It has to do something. It has to be melacha shel sema. Yeah? So according to the Rambam, the result is masheh yotzei mizeh. The Tamia, according to the Rashi, I'll show you, it's always going to be the maaseh, and the pshat is very poshut. Yeah? Here, ripui. What is ripui karka? Ripui karka is what? The poel yotzei? Something else could also be done. But the actual ripui of the karka is what's done. What's ripui karka? I took a stone, right? Hello, I took a stone. Maasiti. The result, tachaza karka mitaken, you know what I mean? According to Rambam, it's called ripui karka. Ripui itself is an avodah, and the maaseh was discussion of maaseh. What did I do? I picked up a stone. What did I... maasiti. Different ikud. Okay, you got it? Ripui karka, ripui karka. You got it? You got this nekudah? Okay, boys, I must go, my baby. Amar Rava, hai man d'chanis milcha mi'milchata. Salt, milcha. He took salt from the salt where they make salt. Yeah, I don't know where the salt gathers, you know. Let's say he goes to Sdom. You ever visit Sdom? Take a look. It's the easiest blatt Gemara. Look how easy that is. Only Bava. Only Bava we get such a Gemara. Very nice Gemara. The salt from the place where the salt is coming. He has a picture of milcha? He has a picture of the salt over here? Did you bring the case to the Gemara? Tavar melech mi'milcha? He has it? Okay, so let's see Rashi. Says Rashi, what's the case? Tavar, he gathered melech mi'ma s'reifot mayim, where they burn the water. Now normally, where does salt come from? From the ocean. They dilute the water, meaning they get the water out, and what remains? The salt. They dehydrate. They dehydrate the water, and the salt remains. You want to know something? Do that as an experiment, and you'll see. It's a Peledike thing. Take salt, put it into water, yeah, and mix it around and boil it on the thing. The water goes away. You know what ends up happening? The salt remains. Yeah, salt remains. I'm warning you. No, everything else—no, sugar's not like that. Sugar goes into the water. Sugar melts into the water. No, you put it into tea, that's it. No, it's there, it's there. It's eventually come back on the bottom. So sugar and salt, the same thing. Fine. Anyway, it says, Tzavar melech, yeah? I'm not going to argue. ... The ... knows that sure has to be. Okay. ... You hear from the burnt of the water, ... charitza yama. Watch, ... that they would put, they would be mamshich, they would draw water from the ocean. Vachamasar fatan. And the sun burns the water, ... and they become salt. La'osa charitz, and that pit where they put the water and it becomes salt, kari milchat. It's called milchat. Yeah? Melech, milchat, the salting pit. So if you take your tzavar as salt, ... chayav milchata? You're chayav for what? For me'amer. Good. Says the Gemara weiter. Abaye amar, Abaye says, imur ein imur ela bigdulei karka. Lo nachon, lo nachon. In this case.

Yinachai im ha'amer. Why? Because ein imur ella... You can do only something that grows from the ground. Let's see the next Rashi. Mishum ha'amer, she'atu kema'aseh bishibolim. What's wrong? What's wrong? Imur is to bundle together, to bundle together. Binklach. In Yiddish it's called binklach. Mamer. Mamer, to bundle something together. You take the wheat, gather it, you take the wheat, put it together and tie it up. Wheat. They would tie it. That's shibalim. Salt does not grow. Salt does not come from the ground. It's not gidulei karka. Salt is not a gidulei karka. Things grow from... They don't plant salt in the ground. But that's karka, not gidulei karka. Alumati, ma'amer, that's what it was. And after ma'alim, ma'alumim is ma'amer. If they would do that on Shabbos, they would chayav for ma'amer. Then he'd be dreaming about chilul Shabbos. Okay, the kid says the Gemara, so he's wrong. Watch. He says that it's good, but... So you're his lawyer. What's the problem? The kid says it's not gidulei karka, and that's the machlokes. Okay. Now, rabosai, how do we pasken lahalacha? How do we pasken? Do we pasken chayav or lo chayav? So let's take a look at the little text. You see the little text over there? The little text is under the word, Ein imur... Ela b'gidulei karka, meaning we pasken like who? Like Abaye, right? Tes, ma'in perek ches, sham halacha hei. I want everybody to look it up. Ma'in perek ches, halacha hei, that we pasken like who? Ein imur b'gidulei karka. Good. Let's see the Rambam inside. Only gidulei karka is imur. We pasken like Abaye. Halacha hei, perek ches, halacha hei. Machlokes. I'm going to get to it. Machlokes, me'ivi or melaket, let's see. Oh, hama'amer. What about ma'amer? Go ahead. Oh. Posek, ein imur ela b'gidulei karka. Where do we get this from? So remember I told you the rule. What is the rule? The rule is that the Rambam is posek like who? Like the Rach. Remember I always told you this? So let's see how the Rach paskens it. Says the Rach, what do we pasken like? Okay. Says the Rach, Nu, you have it? Nu? The Rach on the bottom, bein hachanan. Hachoresh, hachoresh. One second. Nu. Right here. You see where it says, ... matkif lah? Oh, there you go. Ha d'amar Rabba, man d'chaniv milchata, chayav mishum me'amer, kabaya. We pasken like who, says the Rach? Like Abaye. D'amar, ein imur ela b'gidulei karka, v'eino...

Chayav ... b'reshus harabim. What? We in yeshiva, we always used to say that there's some sod behind this Rashi. What does daled amos have to do with imur and tzarechi? We don't know. ... Sometimes it's a karmelis. Sometimes it's a karmelis. Sometimes it's not a reshus harabim בכלל. But maybe those reshus harabim was like sadot. I say it's a karmelis. That is a karmelis. I don't know, I don't know. Nobody knows. When we learn yeshiva, we remember that we said tzarechi, and we have no idea what this Rashi. But al kol panim, what do we have? That the Rosh says, how do we pasken like Abaye, that what? Ein imur ela begeder karka, and the Rambam, who always follows the Rosh, also comes along the Kesef Mishneh and he says, ... machlokes Abaye and Rava. We always pasken like Rava. What are you talking about? Says Kesef Mishneh, Rambam, ... Read the Kesef Mishneh. No, you have to read it, nu. Oh. Change the gears, go ahead, nu. No, go ahead, nu. Read the Kesef Mishneh, nu. No? Abaye and Rava, halacha ke Rava. So how can we pasken over here like Abaye? Rava. That's why if you look on the side of your Gemara, the Kesef Mishneh changed the girsa and you find it on the side of your Gemara. Go ahead. Thank you. And if you notice, the Rach, when he starts off, he says, Ha d'amar Rabba. Ha d'amar Rabba. That's why he brings it down, Ha d'amar Rabba. This, that Rabba said, ... like Abaye, okay? That's pshat in the Gemara. Good? He's a talmid. Now you're a talmid. He's a talmid ... You understand, Reb? Okay. Yeah, good. Is anybody with me? Pshat. You see how I showed you? No? I start with the Gemara. The Gemara starts off. Melech from a tip, right? Abaye says you pasken because ein halacha k'divrei ha-kabbai. Yeah? Good. What's the halacha? The Rambam says like Abaye. The Rosh also like Abaye, and that's why they pasken the same. Rambam always paskens like the Rosh. The problem is we always pasken like Rava, not like Abaye. The teretz is it's not Rava, it's Rabba, and that's why the Gemara exchanges it to Rabba. Rabba paskens like Abaye against Rava, not Abaye against Rava. If it would be Abaye and Rava, then we'd pasken like Rava. Abaye and Rava, we pasken like Abaye. And if you look, the Rosh brings down, ha d'amar Rabba. What are we trying to bring out? Let's just say it's our halacha. Let's just say. Let's just say. This is kemo Abaye b'makom Rabba, that's what he's trying to say. This is only Rabba that's saying it, not Rava. Ha d'amar Rabba. This Rabba's saying is we pasken like Abaye. So what? It's only b'gedulei karka. Not Rabosai, let me show you that that's not true. After I just proved to you that it is true, you hear? Very simple. You want to take this off the ground. Forget Rishonim, just leave the Rosh alone. Forget the Rosh. This could be a Torah, some of the amoraim. I want to know, am I chayav in that? No? We're not chayav. We pasken only b'gedulei karka. That's how the Rambam paskens, and I show you that the Rosh, and the Rambam both follow the Rosh's psak. Question says the Kesef Mishneh, but we always pasken like Rabba. Like, like, like.

Rava and not Abaye. When there's a machlokes, Rava and Abaye, we pasken like Rava. So how come we pasken like Abaye? Comes the Kesef Mishneh, this is a mistake. This Rambam that asked this question, he had a bad Gemara. The Gemara was wrong. His Gemara said Rava; it's really Rabba. So Abaye, b'makom Rabba, we pasken like Rabba. And if you look at the side of the Gemara, it says, ... Rambam, Rambam. Rambam, Rosh, Rambam, Ritva. So what? That it was a girsa of Rabba. And if you take a look — ... because of this kasha. Now if you take a look at the Rashba, that's how he starts off: Ha d'amar Rabba. That's what he's trying to bring out. He says Rabba said, then I take the ... We have to pasken like Abaye because Abaye b'makom Rabba, the halacha is like who? Now I want you to take a look at the Rambam. Here, Rambam, perek ches. I welcome ... Read the Rambam, perek ches, halacha vav. Oh, he's mekabetz dveilah. Here he put together — ... go ahead. Meaning he put it together, or he made them with a hole. You know what a gulei dveilah is? They take a cake, but they do it with a string. This halacha vav, right? They take a string and they pull it through. What's the halacha? Oh, it's a toldah of ... Now notice the Rambam always, always, always, always makes an ... out of everything. All of a sudden here he has one — oh, this is a toldah. ... He takes the pieces and you put them together. Two cases. ... comes along, the Ketzos Mishnah, and he brings another Rambam. He explains the Rambam. He calls there what? ... Ah, where is the case of ma'amer called the zeva? That's like getting in the field, cut off the tree, ... ... I have no idea. What's wrong? Why is this not halacha? That's why I'm here, right? That's what I'm supposed to be teaching. Well, you did put ... you put the string through it. Yeah, you put it, so it's a bundle. So again, ... let everybody enjoy themselves. Let's assume that the Rambam was not an am ha'aretz like us. ... You don't think you are. If you listen carefully to the Rambam, eventually you'll get the answer. ... Translate the word ... together. Are there any strings involved? No. As we say in English, no strings involved. Okay, no string is back. Okay, no string. But what do we call that? Dveilo. What is dveilo? It's a fig, right? Remember, mikapeh and dveilo continue. Oh. Or shenakav, when he put a rod, a string through it, so then it fits string, all right? Ad she... till it became mamash together, yeah? Toldas ma'amar. That's a toldas ma'amar. Comes the kesef Mishnah, you hear baruch, comes the kesef, it's still there. It's not going to go away, unless you do exercise, but it ain't going to go away, yeah? Good. So what? Let him feel it. Guess what? This is what the Rambam says, that a toldah, that's only if he did it in the field. He was mekabetz bat sadeh. This is how he explains the Rambam. The Ramach says this is what the Rambam means. I know the Kesef Mishnah brings down the Ramach. The Ramach is the Rishonim. What do you mean, Ramach? Ramach, Rishonim. Forget about inside the house. Why? Because that's not what you're doing in the amir. What do you do in the amir? Bat sadeh. So meila, I'm not chayav only bat sadeh. So this might fix then. You might as well, it's not the problem, because usually it's done in the house.

That is very, very much. ... is very yashrus. You have a lot of yashrus. But now you just need the second step. I gotta learn. Here? Huh? Okay. Because ma'amer is not done in the house. You don't do ma'amer in the house. Ma'amer is done basadeh. My question to you is, ma'amer is done basadeh, so then why is it a toleh? Let it be an av. Huh? From beginning. From beginning. ... You can do it basadeh. Question is also other places too. Make it a cheshbon. Not ... Make it a cheshbon. What is the point of ma'amer, to put it together, to take it somewhere? How do you get it anywhere before your ma'amer? Ma'amer is from the field, you ma'amer. The kasha is going to be, so then why is it an av and a toldah? Makes sense. Huh? So then why is it a toldah? Let it be an av melachah. You're in the field, you ... put it together, so what's the toldah about it? Massech toldah פה. You know where I had this kasha? I had this kasha for a long time, but I got it from ... for a kasha. Nah, because we don't learn the ... to point out the question. We should be asking the same question. He wants to say that it's a patur in the Kesef Mishneh. But the Kesef Mishneh is not bringing the Rambam to explain the Rambam; he's bringing the Rambam to argue the Rambam. There you go. That's the Rambach that comes and says that it's only bas sadeh, not in the Rambam, because the Rambam is referring to what? The bayis. The bayis, and that's why it's a toldah. That's what he says at the beginning. That's how you read it in the— That's how it is. That's how you read it like the Iglei Tal. Now, so what am I going to do? I'm going to show you that you're still wrong. Why is it a toldah? The teretz is, basadeh it should be a toldah, right? Comes the Iglei Tal and you have to read the Rambach differently. The Rambach means this, that the Rambam is saying it's a toldah, yeah? The reason why it's a toldah is because it's babayis. The Rambach is saying, I hold that it wouldn't be anything babayis. That's all. The Rambach. The Kesef Mishneh brings the Rambach, Iglei Tal, Iglei Tal. I don't need the Iglei Tal, and I'll tell you why I really don't need—I'll show you in a minute it's not even truly said. I have a raya. No, no, you write it down. No, I wrote the question. Yeah, write it well. He wants to say the Rambach is really arguing—right, he's right. The Rambach is trying to say, you Rambam saying that in the house it's not called a toldah, and like Baba said, where do you normally do this veilah? You normally do them in the house, so the Rambam is referring to the house. He holds it's a toldah, because ma'amar has to be basadeh, so this is a toldah. The Rambach says, I hold that there is no ma'amar even toldah babayis. The Rambach is saying, you Rambam that's saying babayis it's a toldah. By the machlokes, it's not even a toldah, it's nothing. Nothing. Nothing. Okay? Now you see the Ramach? Good? That's how the English ... the Ramach. You ready for me to show you that that's not true? You ready? Yeah. Oh, you got lost. All right, all right, okay. I also get lost. Ah, now the ... Now this sounds very familiar. Now even the ... like ... right? Mamash like ... Go ahead. Say, you'll just ran through that very quickly. Also, ... where? ... Go ahead.

Again, ... Nidah. ... I told you, just call me. There's no ma'amar. There's no ma'amar only. ... No, that's ... Let him say ... You be chaiv mishum amar. He says those words. Read it again. Do me a favor, read it again. ... If he says this ... ma hu yechayev mishum amar? He says it clearly. Gathering with kli shetachat yadav is called ma'amar. It's an open Gemara. If I'm gathering in a way that I ... ma'amar, finished. ... That's exactly, exactly. So iglui ta'am is not right. Iglui ta'am is definitely not right. It's not a teretz. There's no teretz here. No. Not only iglui ta'am is not right, nothing is right here. Yeah, but he doesn't say ... He says chayav mishum amar. He says chayav mishum ... Okay, much closer. Again, again. Points to the Rachi's pshat. Yeah, either way, I'm saying, yeah, but something you see. You see that bechatzer there's something, right? If you learn the Rosh pashut, there's a problem. You see that. And of course, if you learn the Rambam pashut, that chayav mishum amar, regular ma'amar, we have a problem. That's the kasha. You have it? Not neither, nothing. Unless you learn, he needs toldos mamash. He should have said toldos mamash. The Rambam meant toldos mamash; he should have said toldos mamash. He should just say mamash. Okay, Yossi, explain in the kash. Nu, let everybody enjoy the kash. ... חייב. ... גם כן בבית ... חייב. ... Because it's the way, the way of doing it. So what's the ...? You know what? He needs a book to prove that I'm right. Okay, so you know what? We'll bring a book every day. We'll bring a book. Look into the book, the book that I'm right. You know what? One here we say it's only b'makom gidulo. Here we say that you need b'bayis. I thought the Rambam started off that it's only b'makom gidulo, and then the Rambam says I'm chayav even b'chatzer. No? No? You read it from the Mishnah Berurah. I didn't see the Mishnah Berurah, but I know, I know I'm right. Meaning, when you see what I'm saying, you see that's why the Mishnah Berurah wrote it that way. There are two dinim in the ... There's ma'amer sheibalim and there's ma'amer peiros. Sheibalim is b'sadeh, peiros is b'bayis.