Shabbos 122b: Muktzeh, Shivrei Keilim, and the Meaning of Muchan

Transcript

Niklin b'Shabbat. All keilim are ניטל, movable on Shabbat. Now, there's different girsaot. We're not saying anything yet. Let's just read what it says. Kol hakeilim ניטלין בשבת. There's different girsaot girsa in the Mishnah. Our girsa is, Kol hakeilim ניטלין בשבת. Tosafot has a different girsa: Kol hakeilim hanitlin b'Shabbat. Notice different girsa. Our girsa is, Kol hakeilim ניטלין בשבת. And the girsa of the Tosafot is, All the keilim which are ניטל בשבת, also about the temei mehem, their doors also. Now, the keilim—now let's finish the words of the Mishnah. Dalteihem means the doors. Some keilim have covers, like lids, doors, right, a box. Box has a door or something, right? So dalteihem, the doors are also ניטל עמהם, could be taken together with them. What's the case? Af al pi shenitparku. Even if they became undone. Now here's also shaila in the Mishnah: what's the correct girsa? When did it become undone? Did it become undone b'Shabbat, or became undone erev Shabbat? Notice that the word b'Shabbat is in brackets. Okay, so let me tell you simply what the Mishnah is saying, and then we'll get to the detailed girsaot in the Mishnah. Because the point of learning is how to work it out, what it says, right? Temisa stam tell you halachos; that you can go and get it from Nisan, because it's a pasuk ... Hadar, right? Not hador, but hadar, like hadar bilano mi'shanah l'shanah. Listen carefully. If you take a look, the Mishnah seems to be saying, on a simple level, that when you have keilim, keilim are not muktzah. The keilim, their doors, their lids, which were mechubar, get disattached, they're also not muktzah on Shabbos, just like the keilim are not muktzah on Shabbos. So too, daltoteihem are not. So too, the deles is nital. There's many diyukim in the actual Mishnah which have to be explained. The first diyuk in the Mishnah is, Kol ha'keilim nitalin b'Shabbos. Tosafos's girsa is more simple: Kol ha'keilim hanitalin b'Shabbos, daltoteihem imahem. Because here the our Gemara seems to make two chiddushim out of it: Kol ha'keilim nitalin b'Shabbos. That's one thing. How would we know this? Oh, I'm telling you, you have to know if there's a chiddush in the reisha of the Mishnah. Kol ha'keilim nitalin b'Shabbos, according to Tosafos, the pshat is there's no chiddush in the reisha, since only agav the next part, right? Kol ha'keilim nitalin b'Shabbos, if they're nitalin b'Shabbos, daltoteihem imahem. What do you mean, daltoteihem? You could take the doors with them also, right? It seems there's two chiddushim. Chiddush number one is like, Kol ha'keilim nitalin b'Shabbos. Halacha number two. Number two, without ... But ... I'm not holding. That's next week. The Teretzes Shul makes a diyuk, imahen. The Teretzes Shul on the Mishnah makes a diyuk, why it's imahen. But before that, kol ha'keilim nitlin b'Shabbos. The two girsaos is like this. Our girsa would seem to say that there's two chidushim. Chidush number one: kol ha'keilim nitlin b'Shabbos. Chidush number two: ... imahen. Wait a second, just a definition. What kind of keilim? Something like a phone? Any keli, any keli which is not a melachto l'issur. Why is it separating? Looks to ... I mean, the door is an issue. The chiddush, like— but let's leave that for Rishonim, because each rishon makes a different chiddush out of the door. It's nothing like, let's say, taking a cabinet that has a door attached to it. Correct. Or a cabinet can be moved sometimes because it's מוקצה מחמת חסרון כיס. But let's say— I'll give you a case. Here you go.

Why is this called a keli? It's called keli. Cabinet, you're right. Cabinet. Okay? Not big, a small cabinet. Okay? What? What's the issue? Why is it... Okay, wait, let's wait, let's wait. The way you have to learn is, my eyes, your eyes. ... Meaning, let's read. Right, right. Again, kol hakelim nitlin b'Shabbos, okay? Read. All kelim are ניטל בשבת, v'daltoseihen עמהן. The case I just showed you. Now, the difference between the way Rashi and Tosfos bring the case, according to Rashi there's two chidushim in the Mishnah. There's two halachos here. Halacha number one is kol hakelim ניטלין בשבת, and also v'daltoseihen עמהן. The way Tosfos brings it down, there's no chidush in kol hakelim ניטלין בשבת. It reads, kol hakelim ha-nitlin בשבת דלתותיהן... It's not a separate halacha. It's not. Yeah? It's the one that you are נוטל בשבת, that one, the door is mutar, which means there's no chidush in kol hakelim ניטלין בשבת, okay? Let's take a see Rashi and Tosfos now. Kol hakelim sheyesh lahem daltot. Any keli, says Rashi, that has a door, כגון שידה תיבה ומגדל. So these things are different... She's a table, box, whatever it is, box. Okay. Nitlin b'Shabbat could be moved on Shabbat. V'taltot sheyesh lahem b'tzidan, imahem nitlin mehem. Notice that Rashi's pak has two things. One, because he's saying there's two chidushim. Rashi's pak is learning the diyuk, the way he has the girsa of our Mishnah. And what is it? Nitlin b'Shabbat. There's two chidushim. A, that itself is nital b'Shabbat. That's right. And what also? V'taltot sheyesh lahem b'tzidan, also imahem nitlin, which means imahem. You understand? Don't bother with the two imahems, because it reads, V'taltot sheyesh lahem b'tzidan imahem, which means nitlin imahem. He explains imahem. Okay? So Rashi's pak learns that there's two chidushim in the Mishnah. Chidush number one: kelim with a door are nitlin b'Shabbat, and also a chidush that the doors are nitlin imahem. Okay? Nitlin imahem could be taken with them. But the—what's the pshat? What's the— I told you, try to show answers to questions. Ha'nitlin b'Shabbat, afilu imahem garsinan. V'lo garsinan kol hakeilim nitlin. Why? D'tuva ika d'ei nitlin, because there are many kelim which could not be taken on Shabbat. כי גם מסר הגדול ויתץו מחרישה. Why not? Because these are very expensive. The mashmaut of the ... for the Mishnah is everything. But keilim, keilim b'Shabbat, it's not true. This matzar hagadol is a big, it's a big, like a, not a saw, a saw maybe, a matzar hagadol. And ויתץו מחרישה, from the, with the use for the plow. Right? I say it's not true. Kol hakeilim is not ... b'Shabbat. If it's muktzah machmat chisaron kis, it's a very expensive thing, then it's not ... But ... it doesn't mean kol keilim, but kol hakeilim, only keilim, both that are, with one letter, a hei, which are mutar, not all are mutar. Some are and some aren't. The ones that are mutar, not ... Why is it so important to say kol hakeilim nitlin b'Shabbat when—

In truth, it's not really teaching me that. And you know why it's not really teaching me that? Because ... doesn't even want to teach you. Let's talk pshat Rashi. A breakfront. Yeah? A breakfront. What do you guys call a breakfront? What is a breakfront? Where you guys put the ...? China, china. No, where you put the wall unit. Where you put it. What do you call it? Where you put the dishes? China. Now you go to Frankel's, right, and you buy a $2,000 wall unit, yeah? Is the ... 100%? Why not? Are you allowed to open it up on Shabbos? Yeah. Why not? Yeah, why not? I'm asking why you're allowed. You're allowed because you touch. You're not carrying what? No, no, but you're moving the door, because it's ... You need something in here. Now go ... Now you open the ... ... is not called a tilt. Yes. Since it's still ... Where even is that? You know, he says this ... No, no, no, because it's very important. No one closes on the door. From upstairs? Electric. The chazonish holds that you open and close the circuit. That's where electricity... It opens and closes the circuit, right? Now, circuits work. Opens up, and electricity goes through. You switch the light, it closes. How do you know? Put paper in front of a fire. I'm talking about... circuit's open and closed. That's how electricity goes through. The Chazonish said that the problem is when you open, it's called boneh. Sorry, what did you just say? When you close it... Oh, sorry, boneh. The Chazonish came and said you don't have to stay the whole thing quiet. Every time you open and close the door of your house, you... Why? He wrote the Chazon Ish wrote. The famous teshuva from Shulchan... The Eidu Kiti says the same svara, that anything which is attached, you open and close, since it's made to open and close, that's not called opening and closing. Why do you say... why do you... It's fine. The eish. Everyone holds eish back to the patish. Where's the rabbi? The same svara, the eish, back to patish. ...the same Torah. Everybody speaks about the same mareh mekomos. Simple. This condition now, you're not opening the window. Air conditioner. ...grama, to open and close. Something else. ...that the thing should go work more. Do you know that? ...condition. Not directly. ...The Chazakah holds you're allowed. Why not? Because... he says like this: Dafilu, Reb Shimon modeh, ...bishloi mechiltin, ...chalta, batrei kurin, right?

He brings many cases of keilim which are expensive and therefore ... Who? We have memory? I don't know. The kid says like this, that we have many keilim which are not nital b'Shabbos. The kasha is right from Rashi. Wait, Rashi, whatever it is, memory. Whatever it is. The kid, what do we have here? We have over here a she'eilah from Tosafos, but why should the Mishnah bring a case which lends itself to problems, kol hakeilim ניטלין בשבת? It's not true. We have to answer Rashi, according to Rashi, does it say kol hakeilim ניטלין בשבת? Okay. What's pshat? That's kasha number one, right? That's the first thing when we read the Mishnah, we have to know, according to Rashi, what's the chiddush, kol hakeilim ניטלין בשבת? What's true? It's not true anyway, so why would it say it? Comes along Rashi in a second one, and he says, אף על פי שנתקלקלו. Says Rashi, what's נתקלקלו? הדלתות מן הכלים ניטלין, ואין דומין לדלתות הבית. They were taken off. It's talking about the doors of the keilim were ניטלין; they were taken off. Now, this attached. ואין דומין לדלתות הבית, says Rashi, ... Now Rashi adds. You see, this is where Rashi starts to talk. Don't compare it to דלתות הבית, because שאינן ניטלין, that you can't take. Why? לפי שדלתות הבית אינו מן המוכן. That's what a bayit and not prepared. They're not prepared. There's no hachanah. He stops out, she'eino kli, because it's not a kli. Aval eilu hen kli agav avihem. These doors of regular shelves, they have a din kli agav avihem because of their father, because of where they came from. So there's a very big problem here in Rashi, which really you have to evaluate pshat Rashi for. Rashi is saying, ... so kli. So we always go after avihem. Then by delet habayit, it has nothing to do with muchan or not muchan. Rashi is saying two things, and that's what is by Rashi. But the problem is, why say two things when they contradict each other, right? On one hand, the delet habayit is what Rashi begins to say, delet habayit is eino muchan l'taltel. Why? She'eino kli, because it's not a kli. Aval eilu hein kli agav avihem. So don't say muchan l'taltel and not muchan l'taltel. Really one thing. What makes it muchan specifically if it carries agav avihem? There's only one thing. What makes it muchan? Is the pshat kli and not kli? In other words, do you need a kli to become mutar on Shabbos to tiltel? So what's the pshat in the case of the doors of the sheidah? Agav avin, they have a din kli. Doors of a house don't have a din kli, agav avin. So now you have a kli. Why don't they have a din a kli? Because since, I mean, it's not mitaltel, you cannot—what's not mitaltel? The house. He didn't say the house. He said, ... aval elu ein kli, agav avin. Okay. Eino min hamuchan. Ein kli, aval elu... ... muyutzuyer, the daas of the kli, and also not mukhan l'taltel. That's not. Why? No, but since you could be metaltel... Let me explain to you like this, and therefore you'll understand that everything you're saying is wrong. There's something called—does anybody know the translation of the word mukhan? It's seven. Meaning, eino mukhan. It's not prepared. You know, I'll give you an example. There's a whole shaylah if you allowed to salt your front yard on Shabbos. Salt? No. For that. We're not even worried about that yet. What's the shaylah? The shaylah is, you're melting snow on Shabbos. That's where your shaylah is. Then there's a shaylah...

You can have to relax. I know that you all learned this. You all have a lot to say, big poskim, I'm telling you. Now listen carefully. There's a whole shaila about salting your front yard on Shabbos, a whole shaila in halacha. Har Tzvi, רבי פיש, there's a whole big to-do about it, okay? The bottom line is the poskim are matir, as long as you have an eruv. If you don't have an eruv, it's what we're talking about, right? Why? Why? You can't carry. They can sue you. It's a whole gesheft. One thing the poskim all speak out: do me a favor, prepare the salt from Erev Shabbos. Say the reason why, because it's not eating salt. It's special salt, for regard, special salt, rock salt, you hear? So most people don't use that on Shabbos. In case it snows, do me a favor, prepare from Erev Shabbos. Hachanah. You say to yourself, in case it snows, right? You don't have to do it in the middle of the summer, in the middle of the winter. It looks like it's going to snow. After preparing, this is called what? Muchan, hachanah, okay? Now, muktzah, pashtus, has to do with hachanah. Whatever is not prepared is muktzah. That's יסוד המוקצה. That's the יסוד המוקצה, because it's a keli שמלאכתו לאיסור. So therefore the Torah is telling you, you're not allowed to prepare it. The Torah is saying it's not. It's not a kli. It's not a kli. It's not a kli. Because now you made it a kli. You made it different. Okay. The point is like this: your son of muktzah always says hachanah, preparation. The problem in Rashi is, A, once you tell me that this is muchan l'taltel, or it's not muchan l'taltel, dalsos habayis, and I found out it's kli or not kli, it's just not muchan l'taltel. No one thought that he's going to move the doors of his house, right? Did you think that in case the door is going to fall off, you're going to start using the table on Shabbos? No. So it was not muchan. This door was not prepared Erev Shabbos. This door was not prepared Erev Shabbos. Rashi starts with this, starts with this here by the dalet, and he says, Why? Says Rashi, why? She'eino kli. It's not a kli. It's not a kli. How is a daltos habayis a kli? Yeah, that's a kli because you could use it. What do you do with daltos habayis? Daltos habayis is not a kli. Nothing personal. It's not a kli. Or Rashi is going to continue. What makes this a kli? What do we have over here? It's not min hamuchan, she'eino kli, because it's not a kli, right? No, not because. She'eino kli. There, not kli. That's not. It doesn't because it's not a kli. Since it's not mukhan, it's eino kli. They become like a kli. Since it's not a kli, since it's not mukhan, it's become a kli. They're not kli. They're not kli. We hear me say non-kli, they're not kli. That's what it means. Agav avi. What I'm ... chachos, ... What I'm ... I'll tell you. You started with hachanos, you ended with kli. Isn't the ... hachanos, is the ... kli? Why can't you say one thing? Why what? Why can't you say one thing? It's not. I'll tell you. ... There are other objects that we use for certain uses. Dear friend, why a ... hasheida? I'll tell you. Only use is the ... but it's not true that ... I'll tell you what ... Even over here, because the sheet is called a kli, it's also called a kli. Really over here, because the sheet is a kli, therefore it's also a kli, right? According to your svara, the back door, the door back, is a door.

It's the same door. This is a door and that's a door. What's the difference? Huh? The closet's finished; it's broke. It could be mine. I could use the door from the door in the house, but it's broken now. It's automatically. The door automatically. The door automatically. It's broken automatically. He's saying, really, the door, the closet, is automatically supposed to be. They're automatically. But you know what makes it clean? Since they're... agavai. Is it mukhan or is it clean? Is the mukhan, is it clean? What's makes it mukhan? Is muksa talui in mukhan or is muksa talui in mukh? Rashi is playing with both in the middle. Rashi is somewhere in the middle. You see, Rashi starts off with mukhan, she'eino kli, and he continues just a kli, yeah, but it's not mukhan. I mean, that's the question. That's the question. It's in it. Our Mishnah teaches, it's not mukhan anymore. That's how Chiddush of Mishnah. Mishnah holds not mukhan anymore. Question: why not? Isn't a kli mukhan or is the kli? And Rashi mixes it together. And the truth is, you know what's very funny about Rashi? You know what's very funny about Rashi? If you take a look, which one does the Gemara say? She'eino omin dato tabayit, ufi she'eino min ha... Did the Mishnah ever say kli? Why does it not אומר דתו טבעית? אינו מן המוכן. So Rashi, try it. The question is why Rashi, A, why does Rashi need to... and B, why does Rashi not go with what it says in the Mishnah? Mishnah says mukhan. A rashi adds on to the ... kli. He's adding on to the Mishnah. That's what ... How? Hold up, hold up. You heard it. You heard it. That's why. Yeah, let's see. Yeah. ... kli. When ... on Shabbos, you know what makes it mukhan and not mukhan l'Shem kli? Makes it mukhan. According to Tosafos, nothing to do with that. Tosafos, I don't want to work ... on Shabbos. It's wrong halachos. Since Rashi's not teaching me the halachos, he's teaching me the yesod. The yesod is ... that has a din keli, then there's no problem muktzah. I'm not concerned ... that's a different muktzah, okay? That's a different problem. That's why it's not mukhan. What gives ... kli? The ... kli is what makes it mukhan. What gives ... kli? ... Rashi is, in order for a keli, in order for a keli to be nitlan on Shabbos, it has to be mukhan. You know what's considered mukhan? I didn't have to prepare my keli before Shabbos. Do I understand I'm going to use my plates before Shabbos? The fact that they are a kli and they're עומד לשימוש, that itself makes it not called not mukhan. That makes it a kli. The fact that it's עומד לשימוש, it's a kli. And once it's a kli, I don't have to prepare it anymore. That itself is prepared, because it's עומד לשימוש, not when it's not attached to the door. It's not a kli. What about a steamer? Without a steamer is not a... What about a closet? Closet is because it's attached; I'm not moving it. It's not a closet. A door from a kli, a door from the house. A closet door from the house. Oh, because the shem kli, it still keeps, because it's... The question, of course, is going to be the... Right. Kliim is trying to explain to you that the heter of tiltul of kelim, because they remain mukhan. You wouldn't lose that.

Where we go about muchan. What's muchan for? Correct. So how do you know the right...? Rashi explains. The first Rashi is just translating the word. Kol hakeilim, keilim b'Shabbos. That's all the first Rashi is doing. There's no lomdus in it. There's no chidush in it. It's a translation of the word. But the yesod of the halacha is kol hakeilim, ניטלין בשבת. That's the yesod of halacha. Mukhan is the halacha. Mukhan is the halacha of the prepared on Shabbos. If it's a kli, that's called kol hakeilim. The Mishnah begins with the yesod: keilim, ניטלין בשבת. What? True, it's not, because there are many keilim which are not... He's explained to you the heter of keilim. There is a heter of keilim, not all keilim, because there are different keilim which are not. But he's explained to you keilim, ניטלין בשבת. I prepare them; the teretz is because they're keilim. So the shem kli makes it mukhan. That's what it is. Kli makes it not mukhan. That's all. That's all you need to know about keilim. Taisvis asks a question: What do you mean, kol hakeilim, ניטלין בשבת? It's not true. I'm not telling you kol hakeilim. All keilim, all keilim, kol hakeilim, all keilim can be ניטלין בשבת, and I don't mean the halacha l'maaseh. But keli mitl b'Shabbos, anything which is a kli has halachos of tiltul. You're right that certain keilim which are not for other reasons, but if not for that reason, mitzad themselves, keli is mitl b'Shabbos. But how do you ...? Because Rashi explains to me the heter of dalkus is because it's agav aviha, and agav aviha is only that it's a keli. That's all. Maybe we can say that. It says, imahem, it's not true. All right? Imahem, it's not true. To bring this fresh, I want to show you how we learn this inside. Imahem. Right. Fresh ... Where you at? Imahem. It says like imahem, you know, ... afilu im hakli nitaltel. V'lo chayshinan sheyatir v'yitkalkel. V'nimtza metaken kli. Kol shekein shemutar l'טלטל b'li kli. It says imahem, you're allowed to even take this together with the kli, lest worry that he's going to attach it. Kamashma lan that even imahem. Even imahem. Kol shekein. Sh'lo imahem. You're allowed to fresh ... When it says in the Mishnah imahem, it's a chiddush, even imahem, because I would come and say that maybe what's going to happen is— You're gonna fix it. ... even imah. You're allowed to do it, but kol shekein shelo imah. Kol shekein shelo imah. ... Yeah. Why not? Of course. Sure. Kol shekein. Once it's mutar, it's mutar shelo imah; you don't have to carry together. Kol shekein imah. Oh, imah, you might come ... What do you mean you might come? You're carrying the two together, and you're holding it together. You're carrying together. You'll put a nail in. Learning imah because of that. Agav avihen. Rashi explains agav avihen. ... How do you carry together with the box? ... And Rashi takes a lot ... It belongs. I mean, agav avihen. ... It would be nice if someone showed you ... Because without ... I'm gonna explain to you that you don't have to learn that way. You can learn imah like Rashi translates: imah, agav avihen. The word imah just means with the father. The family, you're allowed to carry the father, you're allowed to carry the daughter also. I mean literally together.

Rav explains, agav avihem. ... agav avihem. That's the nituni moher. The same way a lot of carry this, you’re allowed to carry this too. Right. ... If a person would take this kli together with the box, okay, you're allowed to technically take it with the box without the box. Why is this דין in the Mishnah? The answer is, to tell me a chiddush, that when I take it, even imohem. Even if it's not a ... No, no. Even if he takes it imohem, you're allowed. Yeah. And we shouldn't worry that he'll attach it. Who made him a ...? Where did it come from? ... I don't know why ... because ... Even if he takes it, no. ... has to do with the reason why you're allowed to carry it. Not together. You're allowed to carry it because of the ... Even if you're not carrying it with the ... even separate, since the father has a ... kli, this is a ... kli, not together. But he says— And he's explaining that it has to be together. I don't know where he got it from. I'll show you a very interesting Rashi, which is going to throw us a little off course here. Go to the last Mishnah in the perek. Here. Here. You with me? Okay. We have a few sheets in front of us now: the Ran, the Rashba, the Meiri, and the Tosfos Ri. And then you can go bye-bye, okay? Now let's keep further. I'm sorry, I'm sorry. Now we do the different sheets. You understood the first two? No. The first two? I'll show you an interesting Rashi here. Kol kisui hakelim. New, brand new. Kol kisui hakelim, you ready? You with me, Talmud? You with me? Kol kisui hakelim in the Mishnah. Kol kisui hakelim. And I'm not going to fly around here; there's a very interesting Rashi that explains our Mishnah. Our Mishnah, Rashi goes back, for some reason, at the end of the perek, and he says, You know what? I want to explain over again our Mishnah. He explains it a lot differently than he explained it the first time. Chavav amud beis. We're not flying all over; you'll see. Chavav amud beis. Here. Kol kisui hakelim sheyesh lahem beis achizah, ניטלין בשבת. Any kisui has a handle, is ניטלין בשבת. Amar רבי יוסי, במה דברים אמורים? במה? בכיסוי קרקעות. That's only by covering for karka, for land, right? Look, look. If it has a beis hachizuk, then it's ... If it doesn't have, it's like a ... If it doesn't have a beis hachizuk, it's not ... You know why? Because it comes ... Mashein kein kisui keilim, bein kach uvein kach nitlin b'Shabbos. Comes along Reb Yosi, amar רבי יהודה בר שילא אמר רבי אסי אמר רבי יochanan, hu sheyesh teiras kli aleha. It has to have a din kli. In order for it to be nital b'Shabbos, it has to have a din keli. Handle, not handle, it has to have a keli. If it doesn't have a shem kli for itself, then kisui doesn't have halachah of heter. It must have a shem kli for itself. So let's see the top Rashi, because be'emes this Gemara is brought down on top also. Hu sheyesh teiras kli aleihem. The Gemara uses the same lashon for the previous Gemara, so let's see the top Rashi. Amar רבי יהודה, hu sheyesh teiras kli aleihem. Go ahead. Shakisui ... Read. Now you have to fix the aleph. ... לעצמו. For itself.

Who? It has to have its own purpose. It has to be able to use it for something. No, no. This kisui, in order to become mutar after shechitah, you have to use it for— it has to be a purpose for it. But what do you mean, not— It's just a door, but it's... It's the kisui. This is called the kisui. Anything that has other purpose, something which has another purpose. This has no other purpose. How do you do this? This is the kisui. This is called the kisui. Huh? ... Not atzmo. Not atzmo. Le'atzmo itself, it can be used for— you can't use it. What are you doing with it? Then it could be used. I'm sorry, anything— I cannot use— you cannot use here from a beer bottle cap. You can't use it. What are you doing with it? If you could, then I'm— Okay, so let's see the Mishnah here. Ve'im ein teraf keli alav, lo amlinan kisui kli, havei kisui. Huh? You hear what I want, huh? ... she'ein ... l'tanya b'matnisa. And what about our Mishnah? ... that we're allowed to take it. Yesh teraf kli alav. Black letters. ... leshev alav ... lo, ... What am I going to be in? What am I going to be in? What am I going to be in? La, la, la, la, la. I would pay anything just to learn the Torah, so the Torah. Let's see the next line in the Gemara. Kol hakelim niklin b'Shabbat. Now let's see the Gemara. Kol hakelim niklin b'Shabbat. The last part of the Mishnah is the different cases of kelim shemelachtan l'issur, and l'tzorech mutar. We're going to get back to it. It's just, he brings in, like, different cases of utensils. We're doing the first line of the Gemara. Kol hakelim. Okay, let me tell you what the last part of the Mishnah. The last part of the Mishnah is, because we're getting back to it, it's just a simple thing. All the different cases of utensils, kardom, which is used for ... and you could use it l'heter, use it for nuts, use it for this, use it for that, use it for this, use it for that. ... only kelim shemelachtan l'issur. Kelim shemelachtan l'issur, ... becomes mutar, and that's the last part of the Mishnah. Let's see, I remember learning that if you have the ... on the window, it's going to mess up. Silver, for example, and the sun is going ... Well, silver is a different issue. Or not silver. Let's say you have something expensive that's going to mess up, ... the sun is going to mess up ... Can you make, for example, that place ...? I know, but can you make, for example, that place ... perfectly? ... No, let's say it's not only ... but ... Could you make that so? Yeah, perfectly. You put it over there and take a stamp. It's a haramah. You're not allowed. Only if it's a ... if it's a ... in a ... they'll ... ... or ... you have to goy take it in. These things, they'll ... You have expensive candlelery, whatever, in the street you're allowed to goy take it in on Shabbos. ... You're ...

I take kitchen. I'm permitted to ... street. It's gonna get ... now. What's ...? ... Sorry, kids. What's that? ... take a kettle and move it on Shabbos? No. ... Sorry, kids. You can't, because the candles are burning and ... You can't. ... I'm telling you, not allowed. You need the place. You're not allowed. ... Sorry, kids. Why? ... table. ... Special ... table. The thing is, it comes with buses for ... sorry, kids, so that's why you put the challahs. That's the table, so that's why you put the challahs. ... You're not allowed to do it. I'm telling you, not allowed to do it. ... Sorry, kids. You don't care about it. How could you not get a thousand-dollar ...? Whether you have a ... then it goes. Fifty bucks. ... No, then comes ... ... If ... ... it's expensive. ... Egg, egg, egg, egg, egg. The book. The book. But if you put something on ... that's ... ... We have to learn halacha in our ... Nobody even knows. ... because it's not ... Then after, you allow to move it because it's ... You're not allowed to move it. ... They'll ... try to sweep it onto the thing. ... a lot of moving also. It's graf shel rei. It's called graf shel rei. Graf shel rei. There's no... there's no muktzah on a graf shel rei. Maybe you know how I feel, eh? I cut off... Tell me it's Shabbos. Don't leave me by... I'll tell you, we finished the Mishnah. The Mishnah is talking about a keli, all different kelim shemelachtam l'issur, umkoman becomes mutar. Good? Kelim shemelachtam... all different cases where they're used for issurim, but since l'maaseh you use it for heterim, to crack nuts, to feed children, all the different kelim comes mutar. Yeah? Four thousand dollars. It's made for cracker, but if it's not... then you have something, I'll use it. If it's expensive, four thousand dollar thing. Who says expensive? We're talking about two different things. It cannot become mutar. Shabbos cannot become mutar anyway. But no non-Jew would do it. No, no, no. You gotta be meshugah to do it. Who would come dressed with an ivory sheet? No, no, no. Relax. I can play baseball with my camel, so it becomes mutar. Like they just say every day, ... Shabbos. Again, ... Get me out of this. Come on, ... Call ... me, please. ... Bishabbat. ... שואל הגמרא, ולא מיבעיא בחול. Let's see Rashi. ... ואף על פי שנתפרקו על בשבת ... ... ומה אף על פי שנתפרקו היום, מותרים, ולא מיבעיא אם נתפרקו מאמש. Even if it became detached on Shabbat, and v'lo mibaya, there is no chiddush, of course, if it became detached when? Yesterday. Says the Gemara the opposite: ... בשבת, ... על גבי אביהם.

Muchanin al gabei ravihei. On Shabbos, it was prepared because since you were to move this, the father, the main sheidah, so therefore you had in mind of the thing also. Mashein kein on Erev Shabbos, what gives it the hachanah? It's worse. We thought it was better if it gets detached on. It's worse, right? Right? You understand the kasha? I repeat again. Kola, afilu Shabbos, kuba Shabbos. What's pshat afilu Shabbos kuba Shabbos v'lo miba'ei b'chol? Right? So we would say afilu, because even for sure if it's b'chol. Says the Gemara, that's not true. It's more of a chiddush when? B'chol or b'Shabbos? Shabbos is a bigger chiddush. No, no, okay, much b'chol is a bigger chiddush. The Gemara thought b'Shabbos was... We thought b'Shabbos asur v'lo miba'ei b'chol. No, the opposite. The opposite. It's much worse if it's done on the weekday. You know why? Because it was never muchan al gavaviyah. It's finished. It's two separate things before Shabbos. This was prepared because of... Okay? No. ... b'Shabbos, v'nizdaltelu mehem af al pi shenitpaku b'chol. That's pshat, af al pi. Nitlinin b'Shabbos. And the Chachamim, now what's pshat with a bigger chiddush? When you, let's say, you have a kli cheres that broke. Shari l'taltelu yoter k'shenishber b'Erev Shabbos mi'shenishber b'Shabbos. The Gemara there says which was worse, when it broke on... On Shabbos, if it broke on Erev Shabbos, it's much more lenient, says the Gemara. So how come here the Gemara says the exact opposite? Here the Gemara says, Amar Abba, b'toisfos. ... even though in the Gemara in our perek says the exact opposite, where she gets to the Gemara, the Gemara says, ... Shabbos. So how come over here we say the opposite? Then we're saying it's much better if it broke on Erev Shabbos, and then we're saying it's much worse if it broke on Erev Shabbos. Because there is a ... It says Tosfos, and this is the way the Tosfos gives the answer, because you see from here Tosfos shitas in our Mishnah. Says Tosfos like this: Lo dat, can't compare. Hacha akati ... There it was nishbru to pieces. Can't do anything with it. What? ... underline the word ... Pass that into the original melachah. You can put it back. Rashi over there tells us that what gives it the same ... any melachah. Tosfos learns it has to be ra'uy l'melachah rishonah, and another rule, a rishon. Let's say the original thing was to put cake on it, the broken dough I can put cake on it also. Yes, original, rishonah. No, no, but if this ... was to close the ... Correct. So then it wouldn't be ... But it was for food, it was to cover food, so this also can be used to be cover food. And if it can't be used to cover food, then it's not ... It has to be ... No, no, no, no, no. It says like this: Omed ... this, this, this, this. Repeat: this. Ra'ui litchaber hakisui im hakli, aval karman lachashuv kli, ela machlokes. It's for different melachos. Hilkach, shnisbare Shabbos, asur tfeilah d'hava? No, because you made a new keli. You need two klalim. According to Tosfos, according to Rashi, either it's agav avihen, or like the Gemara over there, it's mashma that it has to have a purpose. Tosfos, you need two things. You need that it should be what? Melachto rishonah, and also that it litchaber can be reattached. Why do you need litchaber? It has to be able to be reattached. Reattached. No, you like the Tosfos? No shita, yeah. Since it broke completely, A, I can't reattach it, which means B, the only other way is because I could use it for something else, and then comes neilah. Rashi over here now says agav avihen. Rashi over here says that it can be for any melachah. Here Tosfos is two more nekudos: it has to be ra'ui litchaber, and also what do you need? You also need—

That it should be ra'ui l'machar rishon. If it's l'chatchila, then it's l'chatchila too. Now let's see the Ran. Let's see the sheet of the Ran. Then we have to do the Ran, then we have to do the Rashba, then we have to do Tosafos Rid, then we have to explain the difference. One fifteen minutes. Sorry, we have a lot of work to do now. Sorry, the Ran, the Meiri, the Rashba, and the Tosafos Rid. Okay, ready? Let's do the Ran. Where the Ran... Right, and also you need to be able to reattach it. Then you can use it. Rashi says either this one or that one; one of the two is right, but either one is not Rashi. Before Shabbos and after Shabbos. The before Shabbos is the Ran. The before Shabbos is, I'm going to say that it needs the klalim of tevilah. That's the ra'ui l'machar rishon here. It needs ra'ui l'machar rishon. Mashenkin if it's on Shabbos, here it's not ra'ui l'machar rishon. What's the halacha? Mutar. Why? Because agav avin. Agav avin. How do you see this? If it's on Shabbos, he says. Even before Shabbos. ... it comes up. ... it's not ראוי למלאכתו. Exactly. That's how. But the Rambam shitas, no. Rashi is one thing, the Tosfos is another thing, and the Rambam is somewhere in the middle. The Rambam says like this: if it broke on Erev Shabbos, then you know what you need? You need Tosfos' rule that it has to be ראוי למלאכתו הראשונה. If it breaks on Shabbos, this is the svara called אגב אביהן. They take from here and put it... If it breaks before Shabbos, you need... Of course. If it breaks before Shabbos, says the Rambam, no, no, no, no, even if it's not ראוי למלאכתו הראשונה, it's not ראוי... piece of junk. ... Thank you. ... What purpose? ... The kula like we see, but not on Shabbos. On Shabbos, even if it's not ראוי למלאכתו... It's clearly so. Rashi holds it has to be ראוי for any מלאכה, right? Tosafos comes more... In order for this ... to be mutar, it has to be ראוי for something. When? Comes along the Taz and says, no, it has to be ראוי לכל מלאכה. In order for it to be what? Not chaya? In order to be mutar, to carry. Comes along the Ran in Mechalel. You know what? It depends what we're... It depends what we're... If it's for Shabbos, then it has to be ראוי לכל מלאכה. If it's on Shabbos, any מלאכה. Yes, we'll be... Someone give you a sheet of ... explain. I find the Meiri very nice, beautiful. The Meiri says like this: ... אמר כל הכלים ניטלין בשבת, ובלבד שלא תהא נימה אחת ...

אפילו ששפרקו דעתו מן הכלים. ... אומר רשי, why don't they have a teiras kli? Why not? Because once something's attached to the ground, it's not a kli, right? Pouch is not a kli. Yes, we learned that in ...? Yes, we did. אבל אילו הֵם כלי על גבים, ומתורת שבר כלי היא עתה אוסר, שהרי ראויים הם אף למלאכתן ראשונה, לחרס ... את השידה, את התיבה, ואת המגדל. There, the Kitzur says this. Says the Mishnah like this. Says the Mishnah like this. He asks a kasha, because, you know, it's not should be kasha. Shivrei keilim, Mishnah says like this. First of all, you have to know, he says two yesodos. Yesod number one, there's a svara called, אבל אלו הם כלי על גבים. Yeah? There's a svara called כלי על גבים, the svara of Rashi, which to this he still adds, ומתורת שבר כלי אתו אוסר. Let's come and aser it, mitoch shever kli, sherei reuyim heim afilu melachtam l'Rishonah. Now this answer is because the rov are melachtam l'Rishonah. What about the case of shviras kli? This is a very nice svara. By shviras kelim — you'll happen in a second — by shviras kelim says the Meiri, the keli itself became broken to pieces, okay? Mashenkein by deles, he says it's the door; the keli is alive. Both parts are different, two different cases. You know, by shviras kelim, so the keli became busted up. No, so the meilah is no kli here anymore. Here you have a kli. That's why it's better. Exactly. ... Exactly. By shaking over here, shaking over here in our case, right, the kli is here. The kli is alive here, read inside. זו אינה. He says this is not kasha, here. ... הא דהולכין ... בין נשבר מערב שבת, התירם פשוט, יאיסר. It's much better if it broke erev Shabbos; it's much better. He says, זו אינה. That's not. Ela בנשברו. This is better when it's broke on Erev Shabbos. That's when it's broken, שאין לומר בהם מוכן אגב אביהן, because you can't say anymore muchan agav avihen, שהרי הכלי גופו נשבר. אבל משתנשברו, שנשברו הכלי. אלא שדלת נשבר, ובזו רואין לומר הוי ליה מוכן אגב הכלי, והרי ראוי לישאל עד רבה, ... שנשבר בשבת, ... Huh? Same way with ... No, the conditions are ... but the same ... Yeah, yeah. Maybe, but I'm saying, I'm saying, it's a question. I'm saying, you know what I'm saying, Tosafos is one thing, and meiris say a different nekudah. Again, meiris say, when do we come and say it's better on Erev Shabbos? When do we say it's better if it broke on Erev Shabbos? That's by nishberu. By nishberu it's better on Erev Shabbos, since the whole sevara is there's no ... anyway. Which is a ... pshat, right? That's what we search for the case, the ... case. I, l'maaseh, ... the opposite, that the heter is much easier on Shabbos, because our case is דין ... That's why the heter on Shabbos. Mashenkein over there, ... there's no ... anymore. We're broken to pieces. There's nothing to talk about. Yeah? What's the sevara? What's the ... that you can make chazaros? Like, no, no, like I guess you can make chazaros. I'm not such a big ... I just want to tell you the two more ... I want. So you saw this ... I want you to do.

Okay, I want you to do the Ran, the Tosfos, the Rashi. Then I also want you to do the Tosfos, Rin and the Rashba. The Rashba is dibur hamaschil, kuf yud beis, yeah? Kuf— sorry, kuf. When I write kuf yud beis here. Maybe there's kuf yud beis, and I'll do a ... here. One second, maybe there's kuf yud beis. What's this? Kuf yud... What is it? Oh, that's the... give me the Rashba. פירוש, אף על גב דבכלים הנשברים, אמיר קמא דמינשי אשוורים עושים מעין מלאכה, אף על גב דלא חזי למלאכה, שרי, מפני שהוא יכול להחזירם שם. אבל השברים אינו יכול להחזירם ולדבקם. ואם היה צריך, מעשה אומן להחזירם, היה עושהם חיבור למלאכה. He said like this: Halacha of shivrei keilim, of dalfos, dalfos don't have to be ראוי to any מלאכה whatsoever. You hear Tosfos, you hear Rashi, you hear everything. The Gemara talks about the shivrei keilim have to do some מעין מלאכה. The dalfos don't have to do nothing. The dalfos have to be ראוי to nothing, nothing, nothing. שום, שום, שום צורך, it doesn't... Finish. That's like a seif shvan can be put together. It's smashed up. How does he learn? He learns the agav avim is so strong that it doesn't even need to have any melacha, to have no purpose whatsoever. That's how strong the agav avim is. That it's mutar, agav avim so much that it doesn't need any melacha. But it's not a question then. The question is Rashi. But the shiur in Rashi. No, that was Tosafos. Okay, see now. You don't need to have any shevi reifah. According to Tosafos, דאותו always mutar. And you want to tell me he's so right. You know why? The Mishnah never said right or not right. Mishnah never discusses right or not right. He's got the sechuches. By the shivrei sechuches, that's shevi rei for something. Shailos, same sugya, so Tosafos. Here in our sugya is mashma, yes. Oh. Why chamor, chamur? Yeah, vechanami, and that's our sugya. Our sugya says that. Okay, now the shita of the Rashba is as follows. We're learning till now that as soon as it's ra'ui lechaber, it becomes better. The moment it becomes ra'ui lechaber, it becomes better. Right, Tosafos. The Rashba goes the exact opposite. If it's roi l'chaber and kavanah to l'chaber, then it becomes muktzah. Then and only then it becomes muktzah. If it's not, it's just attached, so it doesn't stand for itself. So l'maaseh says the Rashba, it would be better off if it's not roi l'chaber. It'd be better off if you're not mechaven l'chaber, as long as it's oimed bifnei atzmo as a kli. Very good. That was the Rashba, shitas. What? Tosfos. The moment you have kavanah l'chaber, right, the moment you have kavanah l'chaber, it means you're saying that this is a junk. It's broken. You're saying it's broken. If it's roi l'chaber, v'ata mechaber l'chabero, therefore it's muktzah. The opposite. Right. Tosfos seems to learn the Rashba. Read the Rashba, kuf yud beis. Then I'm going to show you the shita of the Rambam, and then we have to talk.

I don't need the regular rash. ... the regular, the old rash. ... the regular rash. From more means that you want. ... Why the kerash? The Rishonim learn the ma'alah that you need in order for it to not be muktsa, says the Rashba, that's the thing that makes it muktsa. From more means that you want. The fact that I want to be mechaber, and it's ra'ui l'chibur, so that makes it muktsa. Right, right. I want to say that I saw in ... Yeah, I think. ... That's your question. That's your question. This is. What makes it muktsa is because now it's broken. If it's broken and it stays broken, and you want it to be broken, then it's not broken anymore. I want to fix it. That makes it broken. Rashba here, he says like this. Beautiful svara. ... A person doesn't want ... You know when it becomes muktsa? When you have kavana to return it. Yeah, a guy's shoe breaks, right? ... When he takes a piece of his shoe and go cover and glue with it, he's thinking he wants to return it to his shoe. That's when it becomes muktsa. What if it's something that I can be ... with something else and nothing will be damaged? That's you have to clarify. It could be what the Rashba. I don't know. You have to ... No, you're asking. I don't know. This is different ... Yeah. ... Hatam Mintar, Hatam Mintar. Rashi says in the name of the Ra'avad that where are we going to say muktzah? We're going to say muktzah in a case where it's da'ato lechaber. It's da'ato litkuni ladur ulevachta. I want to put it back to where it belongs. That's when it becomes muktzah. That's called muktzah. But lo yetzuyar, my intention is not to put it back. It broke, I'm going to leave it like that. Here, it's right here. Take the Rambam. Okay, now. Now I want to show you the sheet of the Rambam. Same Rashi, same Rashi. Take out the Rambam, and we'll see now a ... and then we're going to get to work. ... What if I decide to fix it anyway? Oh, so you have to see that. I know that the halacha talks about it. What if at the end I change my mind? Mukhan has to do with now. Mukhan is now ... It's anyway muktzah, because muktzah is in the mind. Mind anyway. It has to do with the person. ... Halacha is talking about where he's not mechaven to put it back. ... The less that it's ... the more you have in mind to put it back, according to the Rambam, makes it less muktzah. Now let's see. Halacha. Now let's see with the Rambam. Kol hakeilim ... This is halacha, ... Kol hakeilim ... Okay, now I'm going to show you. Don't miss. If you miss one word in the Rambam, you miss the whole Rambam. There's one word here in the Rambam. הלכה חב׳. ... כל הכלים. אוקיי. ... בשבת. ... כל דלתות נקוברים לקקה, לא נוטלין אותן ולא מחזירין. זה רשע ... אבל דלת שדעתו ... ... שאר דלתות הכלים, נוטלין ולא מחזירין. אוקיי. You can take it but not ... Go ahead. ואם נשמט ציר התחתון שלהן, דוחקין אותו. ונקדח מחזירין אותו, אבל ציר העליון אסור להחזירו בכל מקום, גזרה שמא יתקע. אוקיי, maybe now, now different. There's too many. ... אוקיי, go ahead. כל הכלים. There we go. כל הכלים. ... בשבת.

שין פרקו את ה... כן. ... בשבת. ... קודם השבת. ... אותה דעתו. וכן כל הכיבוי ... בשבת. ... בין כהן שבת. ... שברהם נצלית. ... שברהם ... לחסות בהם לפי החבית. ... לחסות בהם לפי הפח. ... אבל אם אין השברים ראויים למלאכה כלל, אסור לטלטלם. If it's not ראוי למלאכה כלל, then what is it? It's ... What about ...? ... בשבת. ... הכלי. ... היה כלי מחובר בקרקע, כגון חבית הטמונה בארץ. אם יש בכיסוי שלה בין החיזה, ... אותו, ואם לא, אין מטלטלין אותו. Okay, good. You with me? Okay, again. So the Rambam's shita is, first of all, when do we say, when do we say, הלכה כבית הלל, הלכה כגמרא? When could you move it, says the Rambam, to tell me the ... has to be ראוי. What? ... למלאכה. It has to be ראוי למלאכה ראשונה. Then what? That's mutar, right? ... He says, like this: ... בין בשבת ... והן מתירים, והוא שיהיו שניהם ... בין מלאכתן. ... כאילו. ... בין מלאכתן, that's something different. ... That's the Rambam. Right, right. Then the Rambam says, kisui, kisui also, but it has to have toiras kli alav. It has to have a toiras kli on it, somewhere in the middle, right? ... She's a child, right? You need ... like kisui, ... and you also have to have toiras kli. ... Maybe before, maybe, because you see, ... there's a child. It's in the middle somewhere. You think like you need the ... like kisui. ... I'm not sure if this is .... ... might be the same, might not be the same, okay, either way. But then he says, what about by kisui kedeirah? Also, same halacha applies, the same, same halacha, as long as toiras kli. Wait a second, what's that do with toiras kli? I thought it has to do with ... rishonah, or toiras kli. Toiras kli, it could be even not ... rishonah. What's the pshat? Maybe he's explaining ... What is it? I understand that. He says it to the Tzlach. If it is, the pshat, tirestu. Are you ready? Let's get to work here. Real problem, no? Problem starts off, mei melachtoi. Mashu if it's not mei melachtoi, it's no good. Then he says, Torah is kli. Torah is kli is not there; that's mei melachtoi. Okay, so let's see this. Now let's be careful. Avoysai, avoysai, avoysai, listen to me. Let's talk a little. Let's have a discussion, a discussion. If you take a look at the meiri that I spoke out yesterday, okay? Very interesting Meiri, right? How does the Meiri begin? And I told you that the whole sugya is in this Meiri. Go ahead, yes, take it out.

Miri begins. Close that. Yeah. Thank you. So the Miri, the Miri begins, right? But the reason why it's mutar, because the doubt of, the doubt of agav avihem. And then he says, I, umiTorah shever kli ato, boneh ... midin shever kli. Also not, because ... l'melachah rishonah. Once you're telling me, Iri, פה, mashtei nekudos. Once you're telling me it's not muktsa because of agav avihem, what does he want ... because it's a shever kli. The Miri begins by saying there's a svara called agav avihem by the din of dalto. Continues the Miri, boneh ... because it's shever. No, because ... l'melachah. Once it's not muktsa, it's not muktsa. Here, here. ... af al pi ... eino ... kli aleihem, umiTorah shever kli. You saw that lashon? After he explained ... there's no agav avihem. Why there's no agav avihem? Because the bayis itself is not a kli. ... agav avihem, it's a kli. Boneh ... din shever. Klino ... lachzor ... What is he talking about? I think he just said, agav avihem, it's not mutar. But it's agav avihem, not mutar. By shever, this is what he said. But he begins like this: Delet habayis is a kli or not a kli? Not a kli, because it's mechubar. Delet hasheidah, what is it? It is a kli. Why is it a kli? Agav avihem. That answers the ... Boneh ... din shever, kli, no, because it's ... lachzor. So it's two things there. It's two sugyas here. He begins by saying agav avihem. Haven't he once said Boneh ... din shever, kli? And the answer is— The answer? Who? Let's not feel ... because ... He says because it's still ... lachzor. Well, he says it is. He says it's a kli. It is agav avihem. It's not a ... agav avihem. But what? Let me explain to you what's going on. Explain to you what's going on. You have to know what agav avihem— Why is he not ... agav avihem? ... What together? What's he saying? Why is he saying it's ... because it's agav avihem? Why does he want to turn around and ask ...? I think he says mutar because of agav avihem. I know it's called a shever kli. I'm not saying about you, it's keli. Why are you gonna complain? Ask you, ask you, finish telling me, mutar agavavim, then you don't react against shever kli. What does it do for me? So what does agavavim yes do? The answer is agavavim makes it. Well, let me talk. Let's have a conversation, okay? Let's talk. There's one sugya called eino min hamuchan. That's one sugya in Muktzah. There's another sugya in Muktzah called kol she'eino kli is muktzah. There's two things in the sugya of kli. Ready? If someone walks over to you and asks you, kvod harav, kvod haposkim, shalchu ... smichah, תגיד לי, tell me, why is shivrei keilim not allowed to be used on Shabbat? And the answer is two things: A, it's eino min hamuchan. B, eino kli. Meaning, you didn't anticipate.

Prepare before Shabbos that this thing is not going to be attached to this. This is a new circuit. So it'll be attached. You'll be using this. All of a sudden, something else happens. If you never prepared this new thing, that's one halacha called mukhan. There's another halacha called, that ma she'eino kli is absolutely taltel. Does anybody know what the muksa, muktzah machmas gufo, means? Yes. Yeah, so? Yeah, well, what's muktzah machmas gufo? What's the difference? Yes, no... not ראוי for anything. Which means? Not a kli. Not a kli. Every... every... which make muktzah. There's one halacha in muktzah: eino mukhan. Something which is not prepared before Shabbos cannot be used. Finished. Something which is not prepared before Shabbos cannot be used. That's mimena mukhan. Yes, has to be prepared. The lashon of the Rambam, maktzeh da'ato mimenu. A person who is maktzeh his daas from it, he didn't think he's going to use it on Shabbos. That's one halacha, muktzah. There's another halacha, muktzah, where the chefetz itself, the etzem, is muktzah. Why? Because it doesn't have a shem kli on it. It doesn't have a shem kli. Okay? That's right, treifa. We spoke about it, of course. They say over that they're throwing the rocks on the cars on Shabbos. Irakta muktzah. What's the answer? They prepared before Shabbos. They do. They prepared before Shabbos. And that's just shown, they threw the rocks on the cars. They used to prepare before Shabbos. Otherwise it's muktsa. Otherwise it's muktsa. It's muktsa. The what? You leave it, throwing it on the car, not onto the people. A person can take something and be and prepare. Then there's a special issur called something which is not a kli is not nital b'Shabbos. What is not a kli? That's called muktzah machmas gufo. It has no type, it has no purpose, it's not usable, right? Okay, now, in this sugya, yes. One, you saw the muktzah eino min hamuchan, and there's one, you saw the muktzah eino kli. What do you mean, not a kli? Something which is not a sugya, depending on the Rishonim, have a different problem. And let's begin with Rashi. Rashi begins by talking about kli and not kli, okay? So I explained to you. Now listen carefully. Even the problem of kli and not kli, you know what it's based on? Muchan and not muchan. That's the chisaron of not kli. Right. Huh? What makes not sit under the... The opposite also. What makes something into a kli if it's not a kli? You said, what makes something not— say, repeat the words you said. What makes something not a kli only if it's not mukhan. Right, so that's what I'm telling you, that's not say that. But I said, when you talk about something which is not a kli, you know what's asur about it? What's asur? What makes something not a kli asur? Eino mukhan. But Rashi begins with kli. Okay, so if you said the same— I don't understand. You just said that the reason why something which is not mukhan is not a kli. What makes something not a kli only if it's not a mukhan. And I'm not saying what makes not a kli. The reason why something that's not a kli is asur is two different things. I'm trying to tell you. The reason why something that's not a kli is asur is not mukhan. Now, let's— Rashi begins. Rashi begins the sugya like this: Kol hakeilim nitlin b'Shabbos. I told you yesterday that Rashi's yesod is a keli doesn't have a shem mukhan. If it doesn't have a shem kli, then automatically it has a shem mukhan. That's why when Rashi learns the sugya, mukhan and not mukhan.

What does Rashi comment today? The sugya mukhan is she'eino kli. What makes it not mukhan? The fact that it's not a kli, mimeila, because all kelim are omdim l'eilah. Do you have to sit in your kitchen and say, you know what, I'm gonna use this pot on Shabbos, I'll use this fork on Shabbos? Does a person have to think to himself, I'm gonna use my fork on Shabbos? It's not because it's pashut. It's עומד מאליו מוכן. Since on Shabbos I'm allowed to eat, and since this is my silverware, so me'eileh it's עומד לשימוש, right? Anything which is a kli—some things that is a kli, but you do not... You don't have to. Let's say you didn't know it was gonna rain on Shabbos. It starts to rain, I'll tell your rabbis because you weren't meichin it before Shabbos? No, it's something that's... it's עומד מוכן. Something that's not a kli, right? It doesn't have שם כלים on it. What do you mean? Which kli means? That's considered... Is there ever gonna be a case? No. No. There's something else. That's the sugya from last semester. This is sugya. Any kli, mimeila is עומד מוכן. You know where the problem mukhan comes in? The moment it's not a kli. The moment it loses its shem kli, that's where mukhan becomes a problem. No person—can I ask you a question? Let's say it starts to rain. I don't even own a pair of rubbers. You own a pair of rubbers. I'm not going to do it. I say, Gersh, give me rab. You need to come say, lo, loy chantis? Look, why? Explain why you have to. ... which is always a kli, memaleh is muchan. So when the Gemara says, dalsa talbayit, so Rashi has to worry, what does that mean? Eino muchan? Why not? She'eino kli. That's what Rashi means. Why don't I learn eino muchan? It has to be because it's not a kli, because lo yutzur was a kli. You don't need muchan. Who prepares clothing? What are you talking about? A guy prepares what he's going to wear Shabbos, and the rest becomes muktzah on Shabbos. Makes sense. Now you see the Rashi, huh? Now you're learning Rashi. Rashi's saying when the Mishnah says, eino min hamuchan, the reason is because it's not a kli. Lo yutzur was a kli. You don't need muchan. Muchan me'erev. Comes along Rashi and he says, like, what about the case of the dalsos, the shvarim? Comes Rashi, so I ask you, how can Rashi have to go back to muchan? He only says, kli agav aviv, and the teretz is because it's muchan me'erev. That's the pshat in kli. That's why Rashi just speaks out the next pshat. Rashi doesn't say, but eino muchan also, because that is—right, you hear yesterday everybody was telling me the kavana is muchan agav aviv. I said, this is not a kli. Who? The taltel is not a kli. Who? I said, the taltel is not a kli. But the daltota hashei, the table leg, is a kli. Agav it is a kli, and it may אפילו take out the צד המוכן anymore. The word muktzah falls away. The only two conditions? The Mishnah says, eino מן המוכן. Okay, fine. But you see, because kli is not the reason why it's muktzah. The reason why it's muktzah is eino מן המוכן. What asers it is because it's not a kli. When you choose a kli, it would be considered muktzah. It would be considered muktzah. The Mishnah is telling me the chisaron. What makes it? Because now it's a kli. That's what Rashi explains: muktzah, if not called muktzah, she'eino kli. What? There's no such thing. It's good for the Chanukah, it's takah aser. That's the... that's not called kli. So that... already, not called muktzah. We explained Rashi just means, kol hakli l'melachto mutar. ... l'melachto l'heter is mutar. ... Shabbos. Okay, now listen carefully. Now my question to you is...

Rashi, kuf chav-vav, right? Where does Rashi kuf chav-vav come in? Where does Rashi kuf chav-vav come into the picture? The perek is very poshut. The Neri also spoke about agav avihem. Once you have the halacha agav avihem, right, the pshat is that the shemet, the shemet of kli, it still has from what? From the old kli. Comes along the Neri and says, but wait a second. Lo me'asar zeh mishum shivrei keilim. What's Rashi want with kuf chav-vav? Rashi says like this: from the Neri you see a big yesod. Even after agav avihem, even after agav avihem, there's still a makom to aser al shivrei keilim. What? Shivrei keilim itself gives it a muchan, because there's a special halacha of shivrei keilim. Shivrei keilim chacham aser as a muktzah. That's what the Neri means. There's such a halacha, first of all, ein adam mukhan. That's this sugya, mukhan l'... it wasn't prepared, keili is not a keili. There's another sugya called shivrei keilim. Shivrei keilim, once something breaks, comes the chachamim, the Rishonim, and say, wait a second, wait a second. So I want to hear that I have a sugya called kol hakeilim nitlin, im daato tan shenitparsu. Out of another sugya, we have a sugya called shivas keilim asur. That's what the Meiri means. V'nesered is for the second sugya. It's a type of muktzah. There's a muktzah called shivas keilim. That's the teretz. That's the Meiri's teretz. We don't say shivas keilim with the... That's why machlokes Rishonim. That's why Rashi, even after this sugya, still comes and says it has to be ready for certain melacha, not to after it מטעם shivas keilim. There's another sugya. There's two sugyos. There's one sugya here called nitparku, dalta, agav avim. It's very, very nice. Then there's something called muktzah. What's muktzah? Muktzah shivas keilim. That's the name of the muktzah. When something breaks to pieces, there's a muktzah called shivas keilim. That's what the Meiri says. Let's come and ask you about shivas keilim. He says it doesn't fall under the klal of shivas keilim, because it's still ראוי לכל מלאכה. There's two sugyos. There's a sugya called nitparku. That's our Mishnah. Then there's kuf chavav, the sugya of shivrei keilim, shvarim, when things break. It's broken. The question is, let's aser nitparku al shivrei keilim, and the teretz is it doesn't go under the klal of shivrei keilim because it's ראוי למלאכה אחרת. It's mamash the word. Exactly. So there's one sefer called this poret mukhach. There's one sefer. Then there's a muktzah called Shirei Keilim. That's something the ... said. Let's just do that. Exactly. Even after this poret, if you still have a second problem, it's called Shirei Keilim. If it has ... it's not. There's one halacha, it saves you. ... on Shabbos, the shem kli of the father's still here, but it's still muktzah, Shirei Keilim. There's a muktzah called Shirei Keilim. Chachamim said Shirei Keilim are muktzah. There's a sugya called Shirei Keilim. And the truth is, you see in the Tosafos itself. Where do you see in the Tosafos? The Gemara says it's better if it'll be nitparku when ... Shabbos, al chol.

Shabbos, ... and shivrei keilim is the opposite. Better before Shabbos. It's two different sugyas. There's a sugya called shivrei keilim, and there's a sugya called the tartuf. The question is how do they go hand in hand? That's ... clear in the Meiri. The Meiri, you couldn't get it clearer than the words of the Meiri. The Meiri says ... then he says, ... shivrei keilim. I thought he just says mutar because ... Yeah, but there still could be also muktzah called shivrei keilim, a special type of muktzah. Here, just because something is muktzah machmas issur, it can't also be muktzah machmas ...