Welcome everybody to year number 857 we're learning today Okay, getting back to our Mal Stitcher of we're middle actually of soycer Destruction but before we continue on I do want to go through One interesting thing that came up. That was made brought to my attention actually which we spoke about a little but we didn't get into all the various different variations. That is, we spoke about last time in reference to putting down the crates, the mill crates upside down, we said, and we said one of the eightses were, if one puts, let's say, a board, the board that's not mux on top of two open mill crates, and they leave it a little bit open, they don't cover it all the way, so we mentioned that would be fine. We also mentioned that in reference to a large barrel. Now, the Shulchanaruch brings that down, and now with Simeon, of course, that we were learning, Simeon Shintas Vov Sif Yudgimal, that if somebody covers up a barrel and leaves it a little bit open, thereby that would be actually a good way, a good idea of not having a full oil, and that would actually be allowed. Now, just to go through the reason why that is, in other words, if I cover something, for example, 85%, again, we are getting back to Cicer destruction, but we said last time in the middle, if we come across certain things, which we have to go back to the previous Malacha, then we will do that just to make everybody aware of those issues. Okay, so if I cover something, for example, 85%, and I don't cover it all the way, l'choeirah, if you think about it, covering something, and 85% of the item is protected. So you could say, well, that's ayel aray, that's making a temporary shelter, which we've been learning and you're not allowed to. But the shulchan aray tells us that that is takah allowed, that is takah allowed if somebody covers something in most cases, l'choeirah, let's say, 75% of the way, 85% of the way. So the shulchan aray actually explains to us the reason why, if you do it like that, you only cover it 75%, 85% of the way, it does not look like a ayel, it does not look like a temporary shelter, and we have to keep in mind that the whole isser of making temporary shelters, which we've been learning for quite a number of shiurim bar khashem, the whole isser is takah that one might come to make a permanent shelter, and a permanent shelter, as we know, is asem in atairah. So therefore, khazal said, don't make a temporary shelter, but there were quite a number of coolers going along leniencies that came along with the temporary shelters, and we went over quite a number of them, but here's another one that the shulchan aray spoke told us, is only to cover something partially, or most of the way, leaving it a little bit open. And in such a way, it's not an ayel tells us the aray khashelchan, but covering an item we said in full is a problem, because you want to, for protection when it's underneath, right? Well, when somebody wants the protection of underneath. So it tells us the aray khashelchan, but when you want to have the protection underneath, you want a full protection, right? The person wants a full protection. For example, give an example, somebody has a shlach, somebody has a shlach, like we've spoken about quite a number of times, they want to cover with a canopy or some material the entire soka, and whatever it's high enough, it's not right up on top of the shlach, it's high, it's above three tfachem, four tfachem, whatever, and they're going to cover the entire soka, it's now starting to rain, hopefully it doesn't rain the sokas, but it's starting to rain, they want to cover the entire soka, and it was not left open at tfach. We mentioned that if one leaves open at tfach, at least the tfach from before Yom Taf, before Shabbos, they could just go ahead and open it all the way, no problem, but they didn't leave it open at tfach. So now they cover it all the way and no rain comes in, fine, but that's not allowed to be done if they didn't leave it open at tfach. But now the aray khashelchan tells us, if you cover it, you didn't leave it open at tfach, but now you're only opening the cover 75% of the way. We're just giving you an example, there's no X number, I'm opening it up 65% away, 75% of the way, 85% of the way, I'm going to leave it a little bit uncovered. So it tells us the aray khashelchan, that the bottom line is it's not really this covering that you're doing now on the soka, it's not doing its full function of covering the soka, because let's say the soka is open, 85% of the soka, you covered the training, and 85% of the soka, you covered with the canopy or with the shlak, but 15% of the soka is getting wet, so you really didn't do your full, the covering is not doing its full job. Tells us the aray khashelchan, if you have a case like that, whereby the covering is not doing its full job, like that in this case, you only covered it 85% of the way, then the isser of oil aray temporary shelter does not come into play, and it would be allowed to be done as long as you don't cover it all the way. By the way, just to quote where the aray khashelchan gets us from, and again, if anybody ever likes to look it up, it's an important thing, shintes vav, all the way at the end, sifkatn yudkhes. Okay, so that's what the aray khashelchan, how he explains it, and lemais, it's Medina the shelchanarach, it's straight up in the shelchanarach, so it tells us the aray khashelchan, just to quote him real quickly, in a case of the barrel with, by the shelchanarach, he's talking about a barrel of wine, la'a'il, a'uha'ya'in, shabisham la'ipal ba'a'dover, a person wants to cover the whole wine, dust won't fall in, bugs won't get in, whatever the case is, dirt, v'la'achin kishamaniach, kitzas maghula, therefore when he leaves it a little bit open, emezetay elis, it's not a real function, it's not doing its full function, la'a'ach la'i ha'ver a'uha'il, therefore we don't consider it as a temporary shelter, a temporary a'uha whereby it will be usur. So, lemaisu was brought to my attention, that lemaisu, one could use this, not just, we spoke about it with the milk crates, we spoke about it with the barrel, but this could be used across the border, as they say in English, like we just mentioned, for example in the sukkah, in a case we said, what one should do, is to try and keep it open at Tefach, besides the roll itself, from before sukkahs, right, before yom tif, before shabs, and then it'd be, they could roll it out, the covering, the shlak, and so on, as long as it's not, again, if you have the space in between, but here we're seeing, in case somebody says, well I forgot, I've got to open it up at Tefach, so the four shab is before yom tif, now it's not draining, what do I do? So we see, yeah, takah, and you have space in between, you have that space, like we spoke about, three Tefach in between, so now we see that, one could takah open it up, but just leave it a little bit uncovered, leave it, don't open it all the way, open it, let's say for example, again, I'm giving you an example, I would assume it has to be a recognizable amount, you know, not to leave it a fraction of an inch, but it should be, at least a recognizable amount, the shulchanarch doesn't, from what I saw, does not really bring down an exact amount, but to leave it a little bit somewhat open, whereby to the extent, like we quoted, it does not do the job, in other words, if you open it 85% of the way, part of the sukka is going to be, you open the cover of the sukka, 85% of the way, part of the sukka will be getting wet, so if you open it 85% of the way, this will be another 8-set taiva, another very good idea to use, in the case of a shlaka of a sukka, also for example, or a crib, let's say, in a case whereby you need a mosquito net, we mentioned protection over the, over the crib, over a playpen, that's open, let's say outside, for whatever the case is, from the protective baby, from dust, dirt, mosquito, sun, possibl

Welcome everybody to number 860. Okay, we're learning today Getting back to Amalakha of Baina of Saussar. I'm sorry Saussar destroying. We already finished Baina. We're talking about Saussar destroying. So I just want to go through some various different examples whereby Saussar would apply actually the Safer Lama test Malakha springs down. Again, we're just going basically through the examples We got the basic concept like we said in general Saussar destroying is in itself a destructive Malakha A destructive act actually. I shouldn't say Malakha. It's a destructive act. In other words when somebody breaks something for no purpose And it's something that's a constructive thing. So now and there's no A person does not have any Tayyelis anything that comes out of it. So that is an act of kilkul midirabanan And if there's a constructive purpose we've been talking about then that's an act of a Midyaraisa. In other words if somebody destroys something constructively in the various examples We've been giving that is a Saussar in Hatari. I just want to go through some various different examples So we could be aware of as we go down the line brings down the Safer Lama test Malakha again There are many many different examples obviously just like saw in Bona building The various different examples which by we had to be aware of I just want to bring up various different examples One has to be aware of in Saussar destroying So he brings down first one page 10 97 Now there's a lot of vinyanam that apply to us a lot of them don't but it's important to go through them So he says like this just just as again Safer Lama test Malakha Just as attaching or repairing accessories to a building. We spoke about Muisif al-Habinyan Adding something to a structure again We're talking about a structure which is the worst type of Boina as opposed to Kalim whereby smaller items whereby sometimes it wasn't such a problem in certain instances when you're dealing with the ground The structure of building that is Muisif al-Habinyan. That's the real the Araisa So the same way building the same way destroying can conversely says so it's attached those those accessories Which are attached is the Malakha of Saussar when you take them off So he gives in a few examples removing a permanent window or a window screen would be the issa of Saussar Right, we've spoken about we spoke about the screens in and out the person needs a screen. They put it in It's coming some a month. Let's say or whatever We said that was a problem in general We're not going to go through all the various different type of screens But the regular screens that stay in there for a long period of time you put it in the window That's a problem. So the same way putting it in Taking it out would also be a problem of would be a problem of Saussar That's where he says removing a permanent window or a window screen and the window itself It goes without saying but even just the screen per se in general We said most of them was a problem. So thereby not just putting it in but then taking it out is also a problem Let's say it's getting after the summer person wants to take it in they should make sure to take it in before Before Shabbos and that way till on Shabbos itself. Okay another interesting Case which comes up unscrewing a drawer knob or handle sometimes to a drawer. You have a larger Clea which is more than 40 sub We've been talking about let's say a large desk or large drawers or cabinets of these various different type of things So so we spoke about putting on a knob screwing on a knob To the cabinets or to the drawer or the like was a problem of by in the same way Taking it off unscrewing a drawer knob or a cabinet knob or a handle for that matter Would be the isser of so you say now again, whether it's the the arisa drop on and it's not the major difference It's also it's also but obviously if a person's wing if they construct a purpose whether they're putting on another one Or they have some constructive purpose in mind with which the various different examples We've been talking about just so just unscrewing this drawer knob even if it's a small drawer Let's say from a desk or whatever. It's a large item Which is more than 40 saw which we've been talking about in Boine and that would have a din of Carcass so on screwing it screwing all these various different type of knobs or handles Is the isser of so you sir destroying even though one might say what I mean? I'm not destroying again back to the same thing that we've spoken about. Well, I'm not breaking anything I'm not smashing anything. I'm just unscrewing a drawer knob. What's the problem? I'm unscrewing a cabinet handle What's the problem? No, that is the isser of so you sir Okay, so you sir destroying we're moving an old door knob We spoke about that last time also just taking it off plain and push it an old door knob That's that might be loose, but it's once it's screwed in unscrewing that is the isser of so you sir And usually that's a question of a problem of a derisor because one wants to put on a new one One might say well, I'll just unscrew it now. I'll take it off now and then after shops I'll put back the other one. Oh very nice. He was over there of the orisa of Cicer destroying detaching a door from its hinges. We spoke about that removing the handle of window crank We spoke about a long time ago in reference to Boine if one could put on a crank on a window Loosely or not loosely whatever the case was but removing the handle of a window crank a regular window crank and let's say They don't want they don't want the kids or whatever to play with it. They shouldn't break it or whatever the case is So one should be careful to take it off before shops. They forgot to take it off before shops It's running into a problem removing the handle from the window crank is running into a problem, especially if it's at screws and the like um Running into a problem of Cicer destroying. So once you keep that in mind in case they do have to take off the window cranks Or whatever we buy children play with to take a break it make sure it's done before shops Interesting thing unscrewing and replacing a tap filter we spoke about that also in the past when one has from the You know, you put the little filter in the easy filter, whatever you want to call it in the um, excuse me in the tap of the Of the spout. I'm sorry the spout of the sink So there's a little nozzle at the end that gets screwed on screwed on screwed off And unscrewing that on and off is running into a problem. It's not really made to come on and off You could keep it there for a few months. I mean, that's not something that's you know, like a door or a window So that one has to be careful Not to unscrew it putting it on obviously we spoke about with boine but now unscrewing it and replacing it and doing That's running into a problem of Cicer destroying Okay, now the fact of course that one is Replacing the filter it's it's going into a constructive purpose and that's the the riser. Okay Um, now we spoke he brings down also we spoke about the screw Screw that sticking out approach rooting nail pulling out or unscrewing approach rooting nail where right It's could be nicks cause nicks into people's blouses or jackets or sweaters or whatever One has to be careful not to do that. Also, we spoke about those in Janum Thumbtacks hooks screws all from the wall can't be done on Shabbos. That is running into a problem of Um, so you sir destroying We spoke about the hook hanging up a hook and these various different type of things one can't do on Shabbos Right thumbtacks. We spoke about that a little bit. So again the same way just see why you can't put it on You also can't take it off So if somebody has a hook on the door or whatever on the wall Let's say regular hook and it's not even dangerous. Whatever people are bump bumping into it As the person will say I'll just pull it off and that's it. I'll throw it out You

Welcome everybody. Shia number 861. We're learning today La ila nishmas m'lisha daif b'em rebharen zi'sal. La ila nishmas blima basfria m'lisha en l'erafua shalayma aliyo b'ndin malka. We're getting back to al-malakha of Say-Sar destroying. So we spoke a couple of times about a nail in a wall. We said in general, if it's stuck in, one has to be careful in reference to pulling it out for a constructive purpose whereby it could hurt somebody, but we said last time we brought them from the safe alamites m'lachas, that a gaya non Jew would be able to pull it out. It brings down the safe alamites m'lachas on page 1097 and not just a gaya, but if there's no gaya, a gaya is supposed to do it. If there's no gaya available, then the Jew himself, a Jewish person in themselves, would be able to pull it out if the screw or nail is in loosely and not tight. Interestingly enough, he brings it down from the in Simeon Shin Yudalad, whereby the case, there's a case in the Shultana-Rakh where the Mishbir explains that if a knife is stuck into the wall, there's a problem of pulling it out because it affects that one is automatically inevitably going to make a hole in the wall, make a larger hole. Let's say a knife is stuck in the wall from before Shabbos, right? So you pull it out, what's the problem? But if it's stuck in tight, then inevitably they're going to make a larger hole in the wall. I'm not allowed to make a large hole that's in the wall. But interestingly enough, the Mishbir explains, actually the Makhaber, the Shulchan-Arch says, takua, only when it's in tight. Ha'inu shahayet takua b'choyzik tells us the Mishbir in Simeon Shin Yudalad, Sif Cotton Yudalif. He says, Ha'inu shahayet takua b'choyzik. Only over there, whereby this knife is in tight. Ha'li dei heitsa asai b'achna sasai b'achna sasai, right? B'sik reisha hujhe is rachavana kev. In other words, when you pull it out, we'll stick it back in. Automatically, it's going to be making the hole larger. Afilu ha'chi kev, in the iki, suray hu rach medrabanan, it's only medrabanan. So definitely, if it's in loose, it's much easier and whereby it's, if it's in a case, and a knife, so it brings down the safe element, it has a knife and a nail or a screw in the wall, l'khairu will be the same thing. And if the nail or screw is loosely in the wall, again, if it's in tight, it's a bigger problem. If it's in loose, so then even a, you don't, if there's no nanzhu available, one could pull it out themselves in a case whereby it could scratch somebody and somebody could talk or get hurt. So it's just an important thing to keep in mind. Just to read the lush in from the Sefer Lamitesma luch is in Ha'ara number 40a in the back. He says, It's talking about a case where the knife is stuck in the barrel and stuck in the wall. Okay, we're not going to get into all the ins and outs of that, but we'll just bring down what we what applies to us actually. In this case, the problem you have over here is a question of muxa. Obviously, a nail is a muxa and shabbis, a screw, a nail is all muxa and shabbis, it's a tilt, a muxa, l'khairu, l'khairu. In a case like over here, whereby somebody could talk a mosaic people, people, somebody could get scratched and hurt themselves. So the isser of muxa, one would be allowed to move it, just like we find by broken glass and so on. And one would have to put it into a safe place, you know, out of date, whereby it's not, there's no more danger, whereby it could hurt somebody. Okay, so just to go through a few more interesting cases that do apply, brings down the Sefer Shabbis home. Number one, it's allowed. We spoke about this also in the past in reference to Beina, but the same thing of course in Saeser. Destroying it is one is allowed to remove the lid that covers a toilet tank. Sometimes in a toilet tank you have the lids provided that is the type that protrudes beyond the edge of the tank. Once it's sticking out, so it's made to take off and put back, so one is allowed to remove that lid. So brings down the Sefer Shabbis home. That would not be a question of Saeser. Another interesting case, it brings down the place can permit, the place can allow a person to remove a picture from a nail upon which it is hanging. We spoke about hanging pictures now, he talks about that it is allowed, the place can allow a person to remove a picture from the nail, which it is hanging on the wall. We also spoke about, we saw in the Sefer Shabbis home. Also many public restrooms provide towels that are looped over rods which turn into holders attached to the wall. Like we spoke about, these rods are meant to be removed and replaced in regards on a regular basis. Therefore that is no problem. Also we saw that in the Sefer Shabbis home. Now I just want to mention there's no semen. Many of the Malachas actually in the Shulchanaruch have a semen where you could sort of like point out and when it comes to Saeser destroying, there's no real semen. The Malachah of Baina building in general is found in semen Shinyudgimal, semen Shinyudalad and also semen Shintesvav in general. There are little parts here and there in the Halachas of Moksa. That's the Malachah of Baina building. But the Malachah of Saeser destroying is sort of like, if you want to say, mixed up amongst them because of the fact Saeser is basically just pretty much the opposite of building. The opposite of building. What you can't build, so then you can't take a part. But it has to be a constructive purpose like we said. So that makes it at the right. So without that, it's a derabonan. That's basically the only difference. But still we want to go through, we're trying to go through some as many cases as possible. And you know, see even though we saw them in Baina, we actually want to see the opposite way too. Like sometimes it's hard, very hard to even though we spoke about it in one Malachah, we want to see in the other Malachah even though it's the exact opposite. It's important to get this, to see it straight up. So he brings out another interesting example, a broomstick. We spoke about putting together a broomstick screwing in the bottom part, the sweeping, you know, the part that weeps the floor into the stick. We said that's not allowed to screw that in. It's also, he says, it's also forbidden to unscrew the head of a broom from the broomstick on Shabbos because obviously unscrewing the head of the broom from the broomstick is an act of destruction. It's an act of Saiser. And that could be Saiser and Manas live nice because sometimes a person wants to, you know, screw on a different part of the broom or put it on somewhere else or something like that and use it in a different way possibly. Okay, be it as it may. All right, derabonan for sure. But definitely one should be careful in reference to unscrewing the head of a broom from a broomstick on Shabbos. So we spoke about also in Boine, the same thing the opposite, in reference to removing a drain cover. Somebody has a drain cover, obviously it's Karaka Structure House, a drain cover that has no handle on it. We spoke about when it has a handle, it makes it easier. But a regular drain cover that has no handle, we said one could not put it down on the drain the same way a drain cover that has no handle may not be removed from the drain on Shabbos. Somebody wants to, you know, pick up the drain cover and that does not have a handle and maybe let the water go down a little fast or whatever the case might be. The drain cover that has no handle may not be removed from the drain on Shabbos that's running into a problem of Saiser destroying. If however drain cover is designed with a handle, it may be removed from the drain because a handle we spoke about makes it much more whereby it's made to come on and off on an easier basis sort of like a door or a window sort of. So that makes it much easier. But if it has no handle, one has to be careful not to take it off. If it does have a handle, that's what h

Welcome everybody, shen number 862, we're learning today the rfu shalema elio bandin amalka getting back to our malacha of Cicero destroying. Okay, so basically we're going through various different examples whereby Cicero destroying applies and we've established the fact that in general basically whatever one is not allowed to do alzboina building the opposite would be also to do alz Cicero destroying and just the only difference is that boina is a positive commandment, a positive malacha and Cicero is a destructive malacha therefore it would have to be with a positive intent in order to be over minotera, so but be it as it may most of the cases that we've been talking about are either the ricer but definitely the raban, okay so another case interesting case which comes up a refrigerator, somebody has a refrigerator, a large refrigerator and as we know from the malacha of boina when something, an item is more than 40 saw, a large very large item like a regular large refrigerator definitely has a din of carca, of the structure of the building, in other words anything that's done to that is running into a problem of boina but carca as we've been learning in the past. Now the same thing Cicero carca would have a din of destruction but carca for example somebody they want to take off let's say the handle of a refrigerator that would be a problem though but most of the time people are not taking off handles from the refrigerator but what could come up very often could be carca a shelf, a lot of times a shelf in a refrigerator in general whereby the regular shelving is put in to stay, I mean if a person has a refrigerator whereby the shelving is mommish made to go up and down all the time and people move it up not all the time okay that could be a little bit different we're not getting into that obviously the various different type of shelving but the regular standard large refrigerator in general the shelving is made to stay there for long periods of time but a person sets it up the way they like it and it could stay like that six months a year and that's how it's made to stay in general and especially if it has like pegs or screws of these type of things so if one will go ahead and take out a shelf for whatever reason let's say on Shabbos they need or Shabbos and Yamthiff they need more room they have a larger item to say larger bottles or whatever so there's one shelf up on top and it's really blocking the lower shelf so they'll say well listen I'll just take out the top shelf I'll take out the pegs and I'll you know unscrew it from the unscrew the shelf and I'm just gonna take it out and leave it out and that's all I'm not I'm not doing actions of you know Boine building over here I'm not gonna reconstruct the shelf whereby I'm moving the shelving to a different level up and down I'll take it out I'll put it back in I'll take it out and that's it leave it out and finish it when I've after put it back I'll put it back during the week so that would be Taka a problem of say sir destroying because of the fact that the refrigerator is a large item more than 40 so it has a din of a regular car car structure thereby taking out a shelf whereby the shelving is in general not made to you know just move up and down on a constant basis very regular general shelving and refrigerator large refrigerator taking out a shelf and even though one leaves it out with no intentions of putting it back or whatever that would be the isser of so you sir destroying another item that could come up and he brings on does he say for learning Shabbos in three minutes it brings on some nice very interesting examples in the Mlachov so you sir also in conjunction with Boine but he says removing or replacing a shelf on a bookcase that is attached to the wall a person has a large bookcase it's attached to the wall even if it's not attached to all but a very large bookcase and they want to take out a shelf you know and it's the shelving is made usually the shelving on these large bookcases they got comes along with pegs you pull the peg out of the wall you know to lower the shelf higher the shelf however you want to do it it's not really it's made to come in and out but it's not really something that people take in and out and this is a problem of say sir destroying if somebody obviously putting in the shelf would be boine but somebody says well I need more room of lodgers for him let's say I've lodged good Morris so I want to take out the shelf on top I want to put in my good Morris they're not gonna fit or whatever it is I want to put stuff on the shelf it's not gonna fit so I'll just take out the shelf that's up on top what am I doing wrong I'm just gonna take out and leave it out and that's all like this I have more space in the bookcase one has to know that that is the isser of so you sir destroying because of the fact that you are taking something apart whereby it is part of the structure of the house and he even brings that could this will be a Torah prohibition this will be awesome in attire he says because of the fact that again even though one is just one things they might just be taking out the shelf and what am I doing wrong I'll take it out take out the pegs and just leave it on the side and that's it what I do but if you're doing it for a constructive purpose I now need more room whatever the case is then you're running into a problem of say Sermon attire another interesting case we spoke about the light bulb for example for interesting example which could come up you know regular light bulb that screws into the ceiling or wall or whatever it is part of the house so so let's say the light bulb is in and it's off and everything is off the electrics off the one knows that they have a you know let's say a timer or whatever the case is sharpest clock or whatever the case is and the lights gonna go on under certain time now but they don't want the light to go on pure person has to sleep or whatever the case is so what they'll do very simply they'll just now everything is off it's it's not gonna nothing's going on for another hour another two hours in the meantime what I could do is I'll just screw unscrew the light bulb from the ceiling and like this one the timer goes off or the the Shabbos clock or whatever it is goes off and turns on the light there's no light bulb there so what's the problem so I'm not disconnecting any electric when I'm when I'm taking out the light bulb we spoke about this last time also but one has to know just like we said to screw in a light bulb even though there's no electric coming in one to unscrew a light bulb take it out even though there's no electric right now might in two hours and might go on I just want to make sure that nothing's going to go on I need the room dark to sleep or whatever but unscrewing it would be a is there of so you sir destroying in a structure context which we obviously the the the house the ceiling and that is also to do even though the point is being even though there is no electric coming into the light bulb now if do electric coming into the light bulb and one on screws it while it's on you got another problem that would be another Malachah but we're not going to get into that right now then one would have the history of so you serve one would have another issue but we're not going to get into that right now so one has to be very careful in these in young them even though one thinks that it's a simple thing but it's not so push it we spoke about last time a in reference to Boine we spoke about a Mizzouza one is not allowed to put up a Mizzouza if whatever reason they came off they can't put it back the same way one could not take off a Mizzouza Mizzouza a on the door obviously is a real cavea stick a thing its mommage part of the building it's supposed to be a cavea stick and obviously in that so to take it off whatever the reason is even if there's no one's brewing you'll just take it off from the tape or whatever it'

Welcome everybody. She had number 863. We're letting today the Refuge Lema Mammalbaz Brayna Leia and the Refuge Lema Elio Ben-Dina Malkosh. Takav Refuge Lema Besoch Shachali Israel. Getting back to our Malacha of Caesar destroying. Okay, so we're going through some various different ins and outs, various different shilas that come up in conjunction with the Malacha of Caesar destroying. As we've just, by this time, we understand that it's a complete opposite of Beina, anything that's ulcer to do. Alt's Beina building, the opposite would be to do, would also be ulcer, alt's Caesar destroy. In general, again, in general, there are some exceptions. I just want about one interesting thing that comes up, that could come up coming up to Heligiumtaph of Sukkis. One has a Sukkah, and they have, let's say, at the end of Sukkis, or they're not going to be using this, or possibly some Chastira, and the Sukkah is there, and they just want to, they need some of the space. Let's say a person needs some of the space, so they're not going to take down the whole Sukkah. They'll just take down two or three boards, they need place to sit, and be on the porch or the like. So somebody might say, well, I'll take out two boards, I have whatever it is, ten boards around my Sukkah, I need some space, I'll take out three boards, and leave it on the side. Now, even in case when the boards are screwed together with nuts and bolts and these type of things, obviously we understand that can be done. But even if the boards are simply, sometimes you have these very easy to put together type of a Sukkah, where a person puts it up fast, the boards just click in one to another. I don't know if they have it so much today. They used to have these, they used to call it like the Lego type Sukkahs. It just clicks one into another. It's a very sturdy type of a Sukkah and it's very easy to put up because it's very fast. But one has to know, so somebody might say, well, let's just take out two, three of the boards, we need the place to sit, it's the porch, it's the patio, whatever the terrace, whatever the case is. So one has to know that cannot be done, that it's running into a problem of destroying. Even though one might take it out, they'll say, well, I'm just putting the boards on the side, I'm not rebuilding anything, you know, the rest I'll just take apart if the Shahbis are, if the Yom Tiffan were done, Sukkahs is over, it's in Chastairu, whatever the case is. But one has to be careful not to do that, even though they might need the place on the porch, on the terrace to sit or whatever the case is, taking apart one or two of, even one or two, just one or two of the boards, even though, again, they're not screwed in, they're not bolted in or whatever, just simply, they simply just pop out, they come right out from being attached from one another, it's running into the issir of Sosir destroying. Okay, just going through some more cases, brings down the safer learning Shahbis in three minutes. In reference to somebody, sometimes a person wants to plug up a sink, one may plug a sink with a rubber plug on Shahbis, whatever the case is, they want to keep the water and whatever the reason is. Also, so then since one is allowed to plug the sink to put in that rubber thing, it's made to go in and out, of course, pulling it out also would be okay, there's no problem of Sosir destroying in that case, because of the fact that the plug is made to go in and out in that instance, the rubber plug that we're talking about in a sink. We also spoke about the hood of a stroller in reference to oil array, when it's already attached, it's foldable, whatever the case is, it's attached to the carriage, one is allowed to open it the same way, whatever one's allowed to open in reference to oil array when it's attached, we spoke about hinges or very connected from before Shahbis, the same way one is allowed to open these in yarn and one also is allowed to close them, in other words, let's say they want to open it up, it's a nice day, sunny, whatever the case is, so one will be allowed to open it, there's no problem of Sosir over there, because of the fact that it's made to open and close. Now the case of a, we spoke about in the past, a leaf in a table, sometimes many people have dining room tables whereby you put in the leaf, so we said if one comes with screws and pegs, you can't do that on Shahbis, that's running into a problem, but if it just clicks in, clicks out very easily, it just slips right in, slips right out and it's made to go in and out on the constant basis, we said that would be okay. Just to read the Lushan from, again, the safer learning Shahbis in three minutes, however fitting the slate, the board into the table in a way that it's never solidly inserted, is okay, it's just, it's just, put it in, put it out, that type is okay. The other way is a problem, and the same thing, taking it out would be okay also, but just one should be careful if they need the space, let's say it's a smaller room, whatever, it's in the dining room, whatever, you need space, people sitting around, so you want to pull it out and that should be fine, that's no problem because just like you could put it in, in that type of a leaf for the table, you could also take it out. The only thing is, it's, that's if one needs it, if it's in a room, let's say it's in a place whereby somebody doesn't need the space, they don't need to take it out, they don't need the room, whatever the case is, it doesn't affect anybody, just pulling it out could be running into a problem of Akhana preparations for after Shahbis, so that could be a little bit complicated on that side, so one has to be careful, but definitely if they need the space, they need a smaller, in other words, not, just like they made the table bigger for the suda, like they have guests or whatever, so they want to make it smaller in a case whereby that leaf is allowed to be put in, into the tables so that one could take it out if they needed for Shahbis, if they needed for Shahbis, like the space in the room and so on, like we've been talking about. Now the case we spoke about also referenced to Boine, we spoke about a large mattress on a, on a large bed, like a king-size bed, these various type of large mattresses or queen-size bed, we said would be, would be running into a problem, we said the pillows and a couch in general, that's not a problem taking on and off, the Safer-Izrael Luch has quoted that, it's made to come on and off on a constant basis, pillows and a couch in general, so just like you could put them on, you could take them off, there's no Safer over there, there's no destroying, but in reference to a large mattress on a large bed, we said to put it down is running into a problem, it's their big vias, it's going to stay there, it's a large item, which is the Khar-e-Muram 40 Sa'at, that's running into a problem of Boine building, just like the same way, one has to be careful not to take it off, because again, just like it's Boine building, putting it down, the mattress on a bed is big mattress, and now taking it off would be running into a problem of Safer, if somebody wants to take it off or whatever the reason is, these things again are made, it's a very large item, and it's made to be there for long periods of time, so one has to be careful not to take off large mattresses from beds. Also just real quickly, we spoke about Lego and the Past Children's Toys, whereby Lego is the basic famous example, we said in general for small children, it's okay, it's made to be taken apart, constant basis, small children, as a person gets older, it becomes a little bit more problematic to make things for larger periods of time, but smaller children is no problem putting together Lego, same way they could put it together, it goes without saying it's understandable that they could also take it apart, put it together, take it apart, because of the fact that it's made, litt

Welcome everybody to year number 864 learning today Ilein nischmas mueshe dojib ben rebarn zisel lelein nischmas bliimabas reb mauesha getting back to al-malachab soyser destroying So we're basically going through some various many as many cases as we could there's was a shem in reference to Soyser it's it's a pretty simple Malachah. There's no as they say in English no big shake with you know like It's pretty much the opposite of Bojna like we've been talking about and so on but still we want to go through as many cases as as many cases as we could. You know, just getting a basic handle on what it's all about. Now, I do want to explain one thing in reference to we spoke about the various different types of opening packages on Shabbos and how that works. Now, some of those questions, some of those Shilas were in conjunction with Soyser destroying, whether it's a can or this, but it also had to do with making openings on Shabbos, you know, Nek Evjofa, which was really bonus, so we're not going to go over all that again, need be if one, you know, if one wants, we had a whole series of, again, opening up the packages, opening up cans. We spoke about the various different types of cans, like for example, we spoke about the tuna fish can, how to destroy the tuna fish can, so that is a typical case of Soyser destroying. A person wants to open up the tuna fish can, we spoke about the best way to open the top and the bottom. You totally destroy the cans, so that's a real case of Soyser, but in that case, we said it was mutter in conjunction with the food. So we said in cases of food for various different reasons, it is okay. But again, we're not going, we're not going to go into that into right now because anybody who would want could reach out to me and we could try and get them to the either the group or the series of Shiaram whereby we spoke about opening packages on Shabbos, opening cans. We spoke all about opening the cans and the various different things. Okay, so just moving right along. Now, I don't think I do want to stress that in conjunction with food, things were a little bit different and a little bit easier for various different reasons that are brought down the Shulchanarach. Okay, now the first case we want to talk about today is, sometimes somebody has in the house, which is actually structure. Again, once we have the word structure, we have karka. It's running into a big emblem. Sometimes on a steam to have a steam cover, these type of things, air conditioned cover, steam cover. We spoke about a little bit in Boina, but sometimes it's a built-in type of a thing, a steam cover that's built in. Whatever reason, a person wants to take it off on Shabbos, whether it doesn't look nice or the steam, you know, a little more steam out of it, you know, it's radiators, radiators coming up. So it could work better, whatever the reason is, the question is, but now these type of steam covers many of them, most of them probably, are a, you know, able thing. It's a cavea to the wall, it's part of the wall, even though it might not be acts of screwing in, you know, banging in nails or screwing in screws or something like that. One doesn't need, has end screwdrivers and the like, but the steam covers are not so much made to come on and off. They click in, sort of like clicks in, many of them, again, depending on the type or air conditioned cover would be the same thing. It just clicks in and then by, now we're not talking about a, where by one puts a Schmatte regs, not, we're talking about the sturdy ones made out of metal, wood, whatever the case is, or plastic, and it just clicks in, clicks out, but it's made to stay there. It's not made, it's not made, you know, come to come in and out on a steady basis. The steam covers to stay on the steam. So taking that off would be running into a problem of cicer destroying because of the fact that it's part of the structure, it's part of the carcass, and one is now detaching it because we want to keep in mind, again, anything that's taken off just like when we add something to a structural being like the house, wall, ceiling, floor, it's moisif alhabinian, and that's the Malacha of Beune, the same way we add, so the same way, disconnecting that item from a structural being, again, ceiling, wall, floor, or the like, or a large cleat, a large utensil, that's over 40 saw, very lot, like we spoke about refrigerator and so on. So detaching anything from these items whereby it's not made to come off and on a constant basis would be the Malacha of Cicer. So that's another thing we wanted to keep in mind. People have to be careful not to detach these covers on Shabbos. Another interesting case, we spoke about the child safety gates that those are much easier. In general, many of them are made to open and put up on top of the stairs on a constant basis. We said putting it up in the Malacha of Beune and we spoke about was no problem. The ones that click in and out with the spring so and the same way taking it off would not be Cicer. Putting it up would not be Beune, taking it off would not be Cicer. One moves it from one staircase to another would not be the Isser of Cicer destroying just to read real quickly from the same for Shabbos home, child safety gates that fit into tracks attached to the wall are made to be removed and replaced. Therefore the removal is not included in the Malacha of demolition of Cicer. Accordingly, one is allowed, one is permitted to remove these gates from their tracks on Shabbos. Again, as long as it's made to come in and out on a constant basis, whether it's with the track things like we just spoke about or it's with the springs and they want to move it to another staircase or whatever and it's very easily one, two, three done, it's no problem. The only one I do want to mention, there are those that are, you know, once it has to be like, you know, screwed in or something like that just like we always mentioned or nailed in so taking that off and on would be a problem. But the other ones that are made to move back and forth on no problem, whether it's putting it there or taking it away. I just want to mention one thing interesting which we mentioned last time, but the safer Shabbos home brings down a little bit of on the Makal side of reference to doorknobs and usually it doesn't come up these things. But obviously we understand it's also to unscrew a door knob, regular door knob on Shabbos that we spoke about that. That's the issue of Cicer destroying. However, if the door knob he brings down was unscrewed before Shabbos. We spoke about if it's in loosely, but he brings out if it's totally unscrewed before Shabbos, it may be removed from the door on Shabbos, just removing that door knob. As long as it's not screwed into the door, he does bring down, does it say for Shabbos home and may be removed from the door on Shabbos provided that it is relatively easy to remove. Again, if it's screwed in lightly, that would be a problem. However, he's bringing down that if it's just sitting in the door without being screwed in would be okay to remove it. In this case, the door knob is not considered to be attached to the building, therefore, because it's not screwed in at all, even lightly. Therefore, its removal does not violate the Malacha of Cicer destroying. Now, I do want to say we did talk about just like the Ghazira of Shemigisqa whereby somebody might come to screw it in. That could be worse also because once you put it there, then there's a Ghazira you're going to come to screw it in, but over here, you're just taking it off. So, Ayitaka did mention a reference to the Ghazira, since there's a Ghazira, one may come to be the Ghazira is another way. But if you think about it, the Ghazira is only the problem that you might come to screw it in. But the fact that you'll take it out, there's no real Ghazira. So, that's how he brings it down to the safe for Shabbos home on page 460. As we mentioned last

Welcome everybody, it's year number 865, we're learning today the Refuge Leym El-Ley Abastil El-Pesel and the Refuge Leym El-Ley Ben-Din Amal-Kashtak Av-Refuge Leym El-Basaiq Shahr-Khali Yisrael Getting back to Amalakha of Saiser destroying So we're basically going through various different cases which come up in conjunction with the Malakha of Saiser destroying It's not a very long Malakha, we're basically coming towards the finish line if you want to call it And after that we hope Ezra Sashem to start working on the Malakha of Makka B'Patish One of the Lamites Malakhis which is actually sort of like I like to call it a first cousin to Boine and to Saiser And we'll see what that's all about completing an item with a single blow Which a lot of these Shilings we actually spoke about already but on a different level Okay, we'll see when we get to it So just our first example today in reference to Saiser destroying Which is also something we've spoken about but I just want to get it straight And that is a reference to Ayil Aray We said that when one opens up any type of Ayil Aray a temporary roofing As long as you left open a Tefach from before Shabbos you could open it up all the way So let's say for Shabbos home brings down the same way One is permitted, one is allowed to dismantle, take apart a temporary roof Ayil Aray, one is allowed to any type of temporary roof to which we spoke about In our shiurim of temporary roofing We're not allowed to do it But you are allowed to take it apart If when they take it apart they take care to leave a Tefach of the roofing standing The same way if you leave open a Tefach from before Shabbos One could do an act of temporary roofing Ayil Aray Which we've spoken about The same way when you open it up If for whatever reason the person didn't have that Tefach before Even if they did one has to make sure to leave at least a Tefach That's what he says Take care to leave a Tefach in the roof standing For example he brings down One may remove a mosquito net from the top of a baby carriage We spoke about the shurim of putting a mosquito net on top of the carriage But we did say there are various different ways to do it with a shina And so on Or if you left it open from before Shabbos But now let's say a person's in a place whereby they don't need it It's nice It's sunny There's no bugs or whatever the case is And they want to remove that mosquito net It's not attached to the baby carriage And they just want to take it off And that's it, is there a problem? So he brings down One may remove a mosquito net from the top or a blanket Whatever the case is Or the plastic from the top of the carriage As long as they leave a Tefach of the netting Or of the blanketing or whatever it is They leave a Tefach of the net covering the carriage In other words to leave over that Tefach pot And not to open it up Not to open it up all the way Now the only thing is He does bring down the safe shops on the bottom However other place can rule that if the covering Was meant to protect the person The leniency does not apply So it is a shtickle But it needs to be Somebody does have to open it dealing with the suffix But in this case As long as you make sure to leave it at least The Tefach open Even though you remove that mosquito netting Or a blanket or whatever the covering might be Especially in cases where there's a little baby involved In these type of things And for sure there's definitely Definitely a shall me lismich It's no problem to do Making sure to leave over the Tefach Now interesting thing he brings down We spoke about it a little bit in Bajna also But let's say a glass is broken Obviously it's a dangerous situation But in a case In a case whereby it's not dangerous Now if it's dangerous You have to get a guide There's ways to work with it You know you can't just leave Let's say a glass is broken There's children around or whatever Obviously it has to be done But not talking about Bukwakh Nefich Where by something could happen right away But it could be dangerous So one has to be careful To call a guide to take care of it Whatever has to be done To take out that glass But in general if there's no Issues of whereby Somebody could get badly hurt or whatever It's just in a different room The room is locked or whatever So pieces of glass Removing broken glass From a window frame he brings down There's a safer shop at home Shards of glass I'm sorry that remained in the window frame After the window was broken Are regarded as part of the building Therefore it's also to remove them on shop So one has to be careful Again if a glass broke Let's say somebody Whatever something fell Or whatever Shreve a branch and broke a glass So again if it's in a place Where by nobody Is going to get hurt One has to be careful Not to pull out those pieces Because if one thinks about it The pieces of glass are Stuck into the window And the window is part of the building So your mom is removing parts From the building But again in a place Where by there's people Walking children And it's a very dangerous thing Obviously it goes without saying Glass One could call a guy And that's Or you know to do whatever Put blankets over it Whatever the case is Or possibly with a sheen I want us to be very careful In these situations It's a very dangerous thing But just stamp to go ahead And do it when it's not needed It's in an off to the side In a room nobody's going to go They're definitely not What it should not be done In the regular way Because of the fact Of soyser destroying By the way one other thing I didn't want to mention This could be a classical case Of soyseromanas live nice Because when one takes out Let's say we're not talking about We're talking about the Hypothetically obviously We're not talking about Right now La Maisa Which we spoke about La Maisa Before But if somebody takes out The glass from the window Right What do people do Let's say a glass company Comes during the week A window is broken During the week And they remove the piece of glass And like this they could put In the new glass So when you're removing The pieces of glass You're doing an act Of soyser destroying Removing glass from a structure In order to rebuild Even though Sunday Monday The person during the week They're going to be putting In the new glass But you're removing the glass To put in the new glass So it's a real constructive You're doing a real act Of soyseramanas live nice Destroying for a constructive purpose So that's La Maisa How the pieces of glass In the window Would come out Now we spoke about last time We said the window screens Just like you can put it in You can take it out These various different type Of window screens But just opening the window screen So since the screen is not made To be removed It's regarded as part Of the building So taking it out Obviously is an act Of soyser destroying But just to open it That is no problem Opening up a screen Is in general like a window You pull up the screen You pull down the screen You pull up the window You pull down the window You open the door You close the door So these are If the regular window screens That go up and down Opening and closing it That is not the issue It's just when you detach it When you're taking it Off the building When it's connected Now you're disconnected That's when the problem is But just opening up the screens Is just the same as a window It's just a double type Of window Which is the way it is In most houses One more case Interesting Sometimes people have stairs Outside stone stairs Wooden stairs And sometimes one of the Stairs is cracked And then again We're not dealing with a case Where by it's a dangerous situation Whatever It's cracked Or the piece is off So they'll just like Push it off They want to push it off the stairs It doesn't look so nice Possibly So disconnecting That little piece That might be broken From the stairs One has to be careful That is also an act Of soyser destroying A

Welcome everybody to year number 866. We're learning today Le'ile Nishmas Mouisha doyb ben Rebaran. This is Le'ile Nishmas Belima bas Reb. Mouisha and the Rufua Shalayma Eliyob and Deena Malka. Okay, getting back to Amalakha of Suiser destroying. So I want to talk a little bit about a certain Indian, which is very, very important. It was really brought to my attention. But Le'Maisa, we've been talking about the last couple of years and we spoke about a short while ago in reference to if a child, for example, is stuck in a room, stuck in a bathroom, the door is locked. We spoke about how that's Pukwakh nafesh. One has to do all they could to break in the door. We spoke about, I know I mentioned my own story with my brother many years ago, was locked in the house with the Shabbos candles. And these stories come up, these, you know, issues come up all the time. Whereby there are situations, actually, that a person's life is in danger. Whether it's a child, many times it's a child. Many times it's an adult. Many times it's not the situation itself, but the person themselves. Rahman Aslan, something is happening to them. And there are people around that are not so familiar like what to do. They're not paramedics. They don't know what to do in various different situations. So I just want to talk about a little as to what happens, you know, what should one do if they come into a situation like that and it's Takash Abbas. I know I had myself a while back. You know, somebody was sleeping and they got up and as they got up, they just plain and push it fainted. And that was it. We called right away at Salabah Hashem. They were okay. But situations come up, things come up. And somebody mentioned to me also that there was somebody in Shul and they started turning blue and green and all different type of colors and something was happening. And people were looking around like, what do we do? What should we do? It's Shabbat today. I'm not sure. Is it Pakuachnavish? Is it Sufak Pakuachnavish? We're not sure. Is it a dangerous situation? It might be dangerous. What do we do? So in other words, the bottom line is what exactly is the halacha, you know, in this type of a situation? Now, I do want to explain that we are in the middle of the melachah of Saiser destroying. But it's a very, very important thing to talk about that people have to be aware. Obviously, obviously these are, you know, we're playing with people's lives, as they say in English. And it's a very, very important subject that people have to be made aware of. So I just want to talk about it a little bit. And another reason is why I want to talk about it right now is that the halachas of a khala, in other words, there's various different types of khala, manshabas, rachman al-aslamish, all be g'zunt and, we should talk, all be g'zunt and stark, g'zunt and stark, every shabas. But things come up and there are various different halachas in conjunction with the khala. You have a khala sh'yeish bay sakkana, khala sh'eim bay sakkana. You have a khala that has, you know, doesn't only feel a little bit, not so good. It's a little bit more. We're not getting into those halachas now, because halachas are quite a bit down the ways we want to try and finish the Lamitas malachas before we actually get to those halachas. But the halachas of quach nafesh are extremely, extremely important because of the fact that it's dealing with people's lives. Mamish kipshutay dealing with people's lives. So I think the best way to sum it up is, just by a story, we'll get to the halacha right away, but I remember once as a little boy, I was mamish a little boy and I was in school and in those days, going back quite a while, those days they didn't have cell phones for sure not. That's not even a Shaila. And many of the Hatsala mamish did not have walkie-talkies either. And in many of the schools, some of us might remember, in many of the schools they had this like a red phone. They still, some schools I see still do have it today, but had this like a red phone and when that phone rang, it was a call for the Hatsala member that was davening in that shul. Again, how it worked, I wasn't familiar with it at all, but I remember one scene, one event I do remember. It was a Shabbos morning and the oil, I was in the shul obviously, and the oil was started saying Kaddusha. There were middle of Kaddusha, middle of Shmone Esrae and the Khazib was saying Kaddushen, Kaddish, Kaddish and so on. And everybody was standing straight. All of a sudden the phone, that red phone started to ring. Now the Hatsala member apparently wasn't right next to the phone, but he was on the other side of the shul. This is what I saw. I saw as obviously nobody was moving because everybody was in middle of Kaddusha. I watched as this Hatsala member jumped on to the table, ran across three or four different tables straight, straight down till he got to the phone, took him about two seconds till he got to the phone. And as he was running, as he was running towards the red phone on the tables because of the fact that he couldn't run on the ground because everybody was, the shul was packed, the shul was full. So he ran on the tables, ran to the phone, but as he was running towards the phone, that red phone pick it up and get the call and go run and save somebody's life. There were people in the shul who were like, you know, what's going on? Kaddusha, Kaddusha, where you're going, you can't move, you can't go. Kaddusha, Kaddusha, okay? So this story, I think sort of summed it up as to what the Halacha is all about. There's two aspects to this Halacha. Number one, it's when we talk about B'kuach nafesh, somebody's life in danger. Number one, or even a suffix B'kuach nafesh. We're going to see the Halacha inside the next year, but I just want to give an introduction. It's very important. Or even a suffix B'kuach nafesh. Meaning what? Every time that a Tzala member answers a phone, doesn't always mean that somebody's life is mamesh mamesh in danger, but it's definitely something whereby it's suffix B'kuach nafesh. Sometimes you don't know. I had a member in the family fainted. I don't know what it was all about, but G'shem, they were okay. It wasn't anything dangerous, whatever the case was. They woke up the wrong way, whatever it was. But it's a suffix B'kuach nafesh. I don't know. Nobody knows. People don't know, unless as a person's mamesh a doctor, they don't know what the situation is. A person's face starts turning different colors, whatever the case is. He's having problems breathing. Rachmanul Tzalaan, right? These are items, these are situations whereby it is B'kuach nafesh, and if it's not B'kuach nafesh, it's definitely suffix B'kuach nafesh, meaning there's a question of possibly there might be a dangerous situation over here because of the fact that I don't know. I'm not a doctor and I don't know if it is actually a dangerous situation. Okay, so what this Hatsala member did is exactly what's supposed to be done. I'm just saying the story because of the fact that I think this story of the Hatsala member brings out exactly, when we're going to see the halacha, next year, believe it inside, but brings out exactly what the halacha is all about. You jump and you run full speed, non-stop, no matter what, whether it's Shabbos, whether it's Yom Tif, it doesn't make a difference, whether it's Friday night, whether it's Shabbos morning, you do, it's what they call in English, all hands on deck. Yeh kadushah, no kadushah. You jump on the table, run, get to that phone, find the address, jump in the car, get to that person and save them. Whatever it is, again, it might have been a suffix B'kuach nafesh, nobody knows, whatever the case, but that is what's supposed to be done. The problem is the second part, is what we said, which is nobody's fault, because many times people don't realize they don't understand the situation. Sometimes many people don't know the halacha, and man

Welcome everybody, Shiyan number 867, we're learning today か錢 Get him back to the Melachah of Caesar destroying. Ok, so we are in, we are in middle of the Melachah of Caesar destroying we went off a little bit on a tangent last year because it a fact we wanted to talk a little bit about in Yanem of Pukwach Nefesh because of the fact we brought it up in some previous shiurim in reference to if a child is stuck in a room door got locked you know in various different type of things the reference to breaking open the door breaking open locks and so on so we again we're not we're not right now we're not learning the halachis of a chayla we're by chayla sheyesh by sheyesh by sakana chayla sheyem by sakana and what the various different type when to take medications these are all not we're not doing this right now is a long journey when we get to a bezra sheyem and we will with the help of Akadish Baruch Hu down the road right now we just want to specify we're giving a couple of quick shiurim in reference to the importance of Pukwach Nefesh and whereby one one one's life is in danger or whereby it's a question whether one's life is in danger and it's important to bring up because we we spoke about last year we brought down some various different stories into you know as to where we see that it's talk it takes place it's a promise I just want to read real quickly from the Shulkhon Aruch what what do we see in the Shulkhon Aruch in other words whereby there's a question if somebody's life is in danger not just his life the person's life is in danger there's nothing to talk about but even if there's a question whereby there's a life in danger what does the Shulkhon Aruch tell us to do what is the halacha so tells us in Shinchof Chest M'khaba the Shulkhon Aruch says in Shinchof Chest that's all about Dinei Chae'le'i B'Shabas the halacha of a sick person rakhmonul tz'lun on shammas Dinei Chae'le'i S'akana if somebody there is in a M'khom S'akana whereby it's a dangerous situation for an adult for a child whatever it is a person a Jewish person so Mitzvah lachalil alov esa Shabbas is a Mitzvah to be Machalil the Shabbos. That's it. You have to be Machalil the Shabbos. All hands on deck. Vazor is, tells us the Shulchan Aruch further. Vazor is HaRez the Meshubah. Somebody who moves fast, HaRez the Meshubah, he is praiseworthy. Like we spoke about the Hatsala member last year, where he jumped on the table and ran straight ahead to the phone. Vazor is HaRez the Meshubah. The Shulchan Aruch tells him that person is praiseworthy. Now the Shulchan Aruch goes ahead and tells us another thing, which many of us might be a little bit taken aback by, but this is what we are told and this is the Halacha. Vahashoyal, somebody who asks, they'll ask a Shaila. We know we have to ask a Shaila, what do you mean? I have to rather have to ask a Shaila. If there is a Mokam Sakana, and somebody's life is in danger, or it's a question whereby somebody's life is in danger, tells us the Shulchan Aruch Vahashoyal and they start asking questions, they'll ask a Rav, they'll look around, they'll start looking it up, what they have to do. What is he? HaRez the Shoyfeich Domim tells us the Shulchan Aruch, he is a murderer. He is known in Halacha as a murderer. Not just, yeah, well, he's a from guy. Okay, he didn't do the right thing. Okay, what do you get? No, he's a Rayseach, a murderer. So now the question is, you know, okay, I think we're pushing it a little bit, you know, okay, you're gonna tell me he's a murderer, he'll tell me he didn't do the right thing, he should have acted. HaRez the Meshubah, he's praiseworthy, all very good, but to say he's a murderer, isn't that pushing it? So the Meshuburah tells us, what does that mean? It says the Meshuburah in Sifkatin Vav, again, it's in Simin Shinn Chav, Ches Sifkatin Vav, Perish, what do we mean by when he's called a murderer, the person who asks Shiliz and questions and starts looking around and trying to figure it out, it's called a murderer? Oh, you say you wish, who mischaseid, tells us the Meshuburah, that person who is being a, who's being very frum, as they call it, or you want to call the word frumiak, and he's afraid he's going to be Michal Ashabis, yeah, good, he sees a situation where a person's life is in danger, we understand that, but I'm afraid, I'm afraid I shouldn't be Michal Ashabis, or he sees a person's situation where there's a question the person's life might be in danger, but I don't want to be Michal Ashabis, but you're really Michal Ashabis, Michal Ashabis, so let me go ask, let me look it up, let me ask a rough, let me find out, what I have to do, what's going to happen, I read who's Shai Fikhtam, and he's called a murderer, why tells us the Meshuburah, Shaba'uidzhu, in the meantime this person is going to ask, the person who's in that state, Rachman Elislan, of B'ku'ach Nefesh, or questionable B'ku'ach Nefesh, Yechela Shachaila Yoisavu Yuchela is stalking, he's going to get worse, and he's going to come to a situation of B'ku'ach Nefesh, to be in the Mokam Sakana, Vareyakos of Oymur Loisameh, Loisameh Adam Rayachah, okay, the bottom line is, the bottom line, what is the Meshuburah is telling us, you know, if there's a Sufiq B'ku'ach Nefesh, by the time the person is, turns around, looks, finds this and that, you could be playing with the other person's life, because a person doesn't know, we're not doctors, I mean unless a person's a doctor they're going to help them, whatever, but in general a person doesn't know, I know myself, I look, I see Rachman Elislan, we should never see such a thing, I have no idea, what, when, and where, we have to call Hatsala immediately in that nowadays B'ku'ach Hashem, we have something called Hatsala, which is one of the greatest things that was ever put, the greatest organizations that was ever put together, the amount of lives that they saved is unimaginable, mamesh unimaginable, and everybody knows, everybody knows of situations where they had to call Hatsala, Rachman Elislan, and how many lives they had saved, it's just beyond, beyond, beyond belief, and there's different levels in Hatsala and different types, whatever the case is, but we have something called Hatsala today, and this is what has to be done, if somebody is in a shul, somebody is at a Simkhah, somebody is at a, wherever it is, there's a Sufik, it's not a question of avada, it's a Sufik, possibly maybe could be something's going on with this person that doesn't look good to me and is out of the realm of normal, and something's happening to him, Hatsala has to be called immediately, or whatever the case is, if there's an extra paramedic, whatever the case is, I know a Hatsala member once told me that they knocked on his door three in the morning, it was an emergency, and he said that the takah did, he saved the person's life, the same Hatsala member told me and mentioned to me he was in a Yeshiva, he was a mamesh in Yitzir, he was to be a rabbi, a mamesh, regular Hatsala member, and he was a rabbi and in the lunch room, and a boy tapped him on the back, on the back, yeah, he turned around and the boy couldn't talk, and he's trying to motion to the, like what's going on, and he saw, it took him a couple of seconds, but he said the word choking, and the boy shook and said, yeah, he couldn't talk, he was choking, Rahman al Aslan, obviously he put him on the floor and did what had to be done, and mamesh saved his life, he said it was a little piece of bread, or chicken, or whatever, that was between him and Rahman al Aslan, it was unbelievable, Bar Hashem, he was there, Hatsala member, so again, we can't, okay, this didn't take place on Shabbos, but that's not the issue, the issue is a person, when there's a muqam, a sufiq, a regular puqah, or even a question, could be something happening to this person, or a situation, or a child, or whatever the case is, they have to do whatever it is to save the person's life, and

Welcome everybody, sheer number 868. We're learning today. Okay, getting back to Amalakhov. So you sir, destroying. All right, so I just before we continue, I just want to mention one small correction. We spoke about the general concept of macaalkel, to be macaalkel, to destroy something when it's not for a constructive purpose. As we know, when you destroy something for a constructive purpose, the various examples we've been giving, then the problem is you're running, it's a derisah. That's the derisah of Saisar, lamisa. Whether it's the constructive person that plays on the spot, or for some other constructive purpose, that destructive act of destroying is now becomes a positive act. And it's therefore one of the Lamitas malachas of Saisar. But we said when you do a malacha, you do the act of destruction of macaalkel, just destroying something whereby there's no constructive act coming out of it. It's just something whatever, it's for no good reason, whatever. I don't want to say the word anger, because there are certain cases brought down in the Gamara also, whereby out of anger, if it comes, somebody's anger down, they'll smash something. That could be also a constructive purpose. We're not going to get into that. Hopefully, we don't have those issues to get too much into that. But be it as it may, if you destroy something for just for the act of destruction, the various cases we've been giving the act of macaalkel is a derabanan. Now, we want to keep in mind that we spoke about in the past, there are certain times whereby khazal were makele in this act of destruction purely macaalkel for certain reasons. And the point I want to stress now, only where khazal told us that certain times we could be macaalkel, for example, getting to food, to destroy an outside wrapper, to destroy sometimes a can. We spoke about, let's say, example tuna fish, destroying a can. I throw it out and I get to my food. Over there, khazal said that is okay, that act of destruction of macaalkel for various different reasons is okay. Or to get to anything I need for Shabbos Yom Teff in general, with some exceptions when there's lettering or whatever. So there are certain times and places whereby one could be macaalkel mid derabanan, but only, we have to understand, only when it's halachically, you know, brought down in the Shulchanaruch that it's allowed to be done. But just the act of macaalkel per se, because it's destruction and there's no construct of purpose coming out of it, is still a isser derabanan. I just wanted to bring that across, that we have that understanding that it's not as they say, you know, quote unquote a free-for-all, you know, well, I destroy, so that's what it doesn't work like that. It's certain situations, certain cases, which we did go through most of them. And as we go down the line, various different m'lachis will try and see. There are, I want to explain one thing also, there are certain concepts in Shabbos that sort of like, you know, goes, string through, if you want to call a string through, various different m'lachis. Macaalkel is one of them, that goes through various different m'lachis and different, different aspects. For example, besides the fact of destruction, you have building and destroying, that's destruction. You also have koisei vermoichek, you have riding and now you have erasing. The act of erasing is a form of, of macaalkel also of destroying. You're destroying a letter. Yeah, again, we have various different situations. And, and they also, another interesting thing, is that that act of macaalkel changes from situation to situation. For example, the act whereby one destroys to get to food, let's say I destroyed a container of tuna fish, like we said, that's okay, but one has to be careful not to destroy lettering. So even though we see some, because that's the iser of moichek, the rabbon of moichek, but that act of moichek destroying is not allowed to be done, even though it is a act of macaalkel destroying, but it's also a part of moichek erasing, although be it midirabbonan, and that chazal did not let a person do. In general, that's, that's the concept, that's the halach. In other words, to go ahead and erase a letter to get a food, that in general chazal said, we don't do in general. Again, there are various different ways to work with it, which we're not going to talk about. So we see a very interesting concept that this act of macaalkel, of destruction, goes through various different malachas, which we'll see how they, how they work as we go down the line. But in each malacha, the halacha itself, how to work with it at that act of destruction varies. That's all it varies. And I just wanted to bring that point, of course, this important point to keep in mind. And in the act of boine building, now, so it's destroying, we see by food and we will see a couple of other cases. But just to know, keep in mind that it's only when chazal let us do it, depending on the malacha, time and place, and so on. Okay, now getting back to the so you said, which we are in middle of, I want to explain an interest, I want to talk about a minute short real quickly, a real interesting question somebody asked me. And that is, as we know, when it comes to macaalkel, we've been talking about the act of destruction in conjunction with karka. In other words, ceiling of a house, floor of a house, wall of a house in general, or a large utensil, which is above 40 saw, a refrigerator, bookcase, these type of things are worse, are more stricter than items of whereby it's a small Klee, we say ambient steer, but Caleb again, which we're trying to talk about all these things. But in reference to structure house, it's has a it's more stringent, it's more stringent. Okay. So the question was like this, people have sometimes, I've seen it, I've seen it actually, somebody's house, somebody asked me that you they open up going up to the attic in the upstairs attic, it's a place whereby people many times don't go too often. Sometimes you could get up there, sometimes it's used for storage or whatever the case is. Now the part the thing the attic is, you have a door going up to the attic. Now attached to the attic, many houses have it's a full I don't know exactly what it's called, how they call it in English, but it's a full it's like a door and it opens up and it has a stairs attached to it the stairs. That's all it's like a few stairs going up to the attic. Like this you could you know when you're done go when you go up to the attic, you come back down, you flip it back up and it closes and you have more room in your house. It's a very it's an interesting concept. Now the question is could I open that or close it on Shabbos? Maybe when I open that up, I'm doing an act of destruction and act of size. I'm now making a hole in my ceiling. Obviously it's in my ceiling because I want to go up to the attic. Maybe when I close that that door whereby the stairs are attached to it, I close it up, could the stairs go back into its casing whatever and now but my ceiling becomes complete. So maybe that's an act of Boynett building. So with that we'll use basically two of the basic concepts which we've been learning in both Boynett building and both so they're destroying even though it comes in contact with structure. Again a house ceiling with a wall floor and that is if something has hinges in general and it's attached to the wall attached to the house of ceiling and it has hinges. We've seen in the Ramad Ramak explained to us that for the famous example we spoke about and that's the shlok, the roof over the Sokka. We said when there hinges involved it's now attached. It's a regular roofing that's made to open and close and that was the Ramo and in general we use that concept. Again there are exceptions. I want to always bring that out though anything we talk about there are exceptions in various different cases but the basic line, the basic track that goes through Boyne

Welcome everybody, Shia number 869. We're learning today Le'vufu Shalayimah Eliyoh ben Dina Malkah. Shachav Le'vufu Shalayimah B'sa'ich Shachaili Yisrael. Okay, getting back to our Malachah of Seisar destroying. Okay, so I just want to give a few more examples in reference to what we were talking about last year. When we talk, we spoke about it in a couple of Shia, in reference to the union of something having hinges on it, whereby we could see that that itself, in general, that makes it like the Ramah in the Shulchanaruch explained to us, that makes it part of the structure. Again, it's something that's attached to the house, attached to the structure, in general, sealing walls floor, which makes it a bigger problem as far as Boine building Seisar destroying. But when it has hinges, it puts it explained to us the Ramah. And the Mishibur explained over there, it puts it in the, it takes it basically out of the realm of not regularly usage, whereby it could be a problem sometimes of Boine building Seisar destroying when you put something there. It's Boine taking it off, is Seisar would be destroying. But when it has hinges, again, in general, with some exceptions, that would take it out of the realm of a problem and bringing it into the realm of, whereby it's a normal usage for the item, which makes it mutur. Again, most of the time with some exceptions. So just to give a few more examples that do come up, you have, for example, a drain. We spoke about last time, a floor drain, and there's a lot of times the person has it in an apartment, it could be in the basement, it could be wherever the case is. And the person, sometimes his water has to be let down, there's a flood or there's a problem, they have to open it up. So if there's no handle or no hinges or nothing, it's just plain a cover that is running into a problem when it's on the floor, it's part of the ground, one cannot pick that up. But explains to, and we spoke about also, before we get to what the, I wanted to just talk a minute about what these learning shabbos in three minutes talks about the safer. If we said, if we said in general, B'Sheim des Shulchanarch brings down, if there's a handle that makes it into its normal usage. And now also, he brings down, if it has hinges, he brings down B'Sheim des Shabbos Kehlchesah and just to read his Lushen from the learning shabbos in three minutes in apartments and basements, whatever the case is, that have a floor drain, one may not remove the drain if it's just a plain, if it's just a plain cover, one may not remove the drain. One may only remove the drain if it has a number one designated handle, which we've spoken about, that is made for regular usage, or if it's attached with hinges. So here we see another case whereby it's attached with hinges on this drain, it's attached to the floor, and it's like a little door made to open and close on a constant basis. Now it goes without saying if it has hinges and it has a handle, so that makes it even better, that's 100%. You just keep on opening and closing it as one needs. Again, the point is over here, it's made for its normal, regular usage. Again, it could be that it's made for normal, regular usage even without the handle, without the hinges, but in general, it takes away these two positive aspects of it whereby it makes it a bigger problem. But when it has the hinges, it's much easier and that'll be okay, hinges and a handle for sure. Okay, now the next case, I've seen in the past, sometimes in a bookcase, you have a drawer, not a drawer, you have a shelf, you have shelving, and a larger bookcase is as we know we've spoken about in the past, if it's a large bookcase, for sure it's a problem in reference to removing a shelf. Let's say somebody has a large bookcase, it falls into a, the halacha of utensils, a clay, larger than 40 saw, and it has a din of caracal, which is part of the structure. So a large bookcase, taking a shelf in and out is running into a problem of soyser. Let's say I want to take out a shelf and because I need more space in my bookcase to put certain sforum on shabbos, so that, and it's a large shelf, a big bookcase, a big, giant bookcase, or if it's a smaller bookcase, maybe attached to the wall, once it's attached to the wall, also makes it into a problem. So that would be a problem of soyser. I'm taking out a shelf from the bookcase, just like we spoke about the shelf from the refrigerator. Now, what about the fact if the shelves are all in the bookcase, but sometimes there's little hinges? I've seen in the past, some of these shelves in the bookcases, even a large bookcase, have hinges in the middle, let's say three hinges going down the shelf, and whereby sometimes, you know, I only need half a shelf or I need some more room on the bottom shelf and I only need a little bit of room for whatever the case is, and I could just, there's three hinges on each shelf in the middle of each shelf, in other words, I have, you know, four or five hinges, and then three hinges, and then again, four or five hinges, and I could just pick it up like a, you know, I pick it up and bring it down, pick it up, bring it down as needed. So is there a problem? In other words, when I pick up that half of a shelf with the hinges and I fold it over onto the back of the shelf, I flip it up and fold it over. I now have half a shelf, and on the bottom shelf, I now have more room for maybe not just for him or the like. So would that be a problem of Seusser destroying, just like pulling out the shelf from a big bookcase? So the answer would be also no problem at all. The fact again that it has hinges and it's attached like that, and it's normal usage, and the word is normal usage, is to flip it up, put it back, flip it up, put it back. A person could do that 10 times a day, and so therefore that would make it no problem. Not a fact that we've spoken about last year. Again, I might do it only three times a year, flip it up, put it back. That is not a problem. A person will say, well, what do you mean? I only do it twice a year. I'll have to flip it up. So really it's part of the structure. No, the fact that whatever you do, that's your problem. But I don't want to say that's your problem. But in other words, that's the fee. It's totally in the person. In other words, if the person does it twice a year, that's his way of using that shelf. Another person might use it three times a year or every day, flip it up, put it back. So it's a fact that the usage, how much usage is being done, is a factor in the situation, and thereby these shelves that have these three hinges or two hinges, whatever, to flip it up and put it down would not be a problem to flip it up and put it down on Shabbos. That's the normal usage. Now, the interesting case brings down the learning Shabbos in three minutes. It's probably not so negate, but it's important we keep it in mind. We spoke about last time pushing a loose hubcap onto a car, constitutes Boine. Let's say you have a person's hubcap, fellow or whatever, and I'll just push it on, you know, in Shabbos. Like, this is not in the way or whatever. So that's Takka problem of Boine building. So the same way, it's just because of the fact that the car is so large and has a din of karka, right, has a din of structure. So therefore, removing the hubcap also constitutes Soyser destroying. Taking pulling off a hubcap from a car on Shabbos, whether it's a person's own car or somebody else's car, whatever the case is, would constitute the, removing it constitutes Soyser destroying because of the fact that a car is such a large structure. Again, it's not something that's so negate, but it's important that we keep it in mind. Another interesting example, in general, there's a lot of times in bunk beds, people have bunk beds, sometimes in a couch, you have what's called like a high riser. It's like a high riser. It's like a bed that's, in other words, either under the couch or under the bu

Welcome everybody, share number 870. We're learning today the Refuge Lema Malka Yuta Basheendol, Shataka'va Refuge Lema B'saykh Shachayli Israel. Getting back to the Malacha of Cicero destroying. So I want to talk a little bit about utensils. We've been talking about the Malacha of Cicero destroying structures, items which have to do with structure, ceiling, wall, floor of a house, the like, what about utensils? As we've learned in the past in reference to Boine building, the halachas of utensils are a little bit easier. In other words, smaller items as opposed to structure or large utensils. Smaller utensils are a little bit easier in certain instances. Okay, so first of all, just continuing on where we sort of left off the last Fuchsium, there are various different types of utensils, even though not attached to cover or whatever it is, the parts might not be attached, but still they're made to be open, closed on a constant basis, they're made to be taken apart and put together on a constant basis. Therefore, since that's the design of the utensil, that's the design of the clay, the fact that one takes it apart, takes off the cover, it takes it apart, even though it's not attached, does not fall, it would not be the isser of Cicero destroying because there's no defect by taking it apart. In other words, Cicero in general, you have to have some sort of a defect whereby when you did the act of destruction. If there's no defect, because why there's no defect, because it affected, it's the normal usage of the item, then that would not be Cicero. So just to give a couple of examples, brings down the safer Shabbos Home. He brings it down actually in Boine and then again in Cicero, he brings it from the Menchas Shloema and so on, that for example, a salt shaker, removing the cover of a salt shaker, it screws on, screws off very easily, it's made to open and close on a constant basis. I open up the cover, I put in the salt, and then I put it back. Now, so therefore that's the normal usage of that clay, of that utensil, since it's the normal usage of the utensil, there's no defect whereby one took off the cover and then one could just put it back. You'll say one minute that might be Boine and Macha Bapatis, you're completing the vessel, you're completing the utensil though, once again, that's the normal usage of the item. So a salt shaker would be one example he brings down. Now what about the fact, what about the fact that sometimes a salt shaker, I might not open for a month, I might take me two months till I open it up because the salt's in there, I don't really need it right now. I have enough salt to last me for a long time, does that affect anything? So in general we say that's not an issue, as long as the normal usage of the clay, of the item is made to open and close on a constant basis. The fact that one does not open it for a quite some time would not really affect the issue, especially in this case of a salt shaker. So that's case number one. Now what about the fact that maybe possibly we'll say on the salt shaker, one has to, you know, when you tighten it on, to tighten it just a little loosely and leave it loose and not tight. So the answer is that's also not a problem. Brings down the safe for Shabbat's home on page 411, again in conjunction with that. Menchah Shloyma from Shloyma Zalman, Zech Zadak Lverch, but Le Maesit says, some authorities maintain that we're a utensils, normal use involves taking it apart and then putting it together, one is permitted to tightly join its parts, even to make it tight so that is no problem. And then it just brings down that Le Maesit with the salt shaker is made to be opened and closed. Obviously, so one is permitted to screw on the top, it's cover even tightly. And of course, the same thing, we'll go for taking it apart, unscrewing it, when it was screwed on tightly or screwing it on, either way would be fine. Okay, so now the next example we wanna talk about, he brings down also brings down the same learning Shabbat's home in three minutes in reference to a regular baby bottle, regular baby bottle, obviously the top screws on, screws off and that's obviously not even held for a long period of time, the baby constantly needs the milk or whatever is put into the bottle. So obviously taking off the cover, screwing on the cover, screwing off the cover, there's no deficiency in the bottle itself, whereby I take off the cover and we don't say that now the bottle is broken because it's the cover's off, that's the normal usage of the cover and thereby the putting the top, the nipple part on, either screwing it on or screwing it off would be no problem. And even again, even if it's tight and even if it's there for a longer period of time, normal usage of the baby bottle, no problem. Now, he brings down an interesting point as the safer Shabbat's home in page 456. We've mentioned in the past in reference to Boine, again Boine and Seiser, building and destroying are basically opposites. So they all the, in general, the Halachas apply on both ends just on different aspect of the Shaila, obviously, but we spoke about, when we spoke about utensils, in other words, a smaller item, not a large item over 40 saw and it's not part of the structure and so on, when items are not attached firmly together, it's also a little bit easier. We don't have the Gazer of Shamiesk, one might come to Titan and so on. So going in conjunction with that, and the safer Shabbat's home in page 456, says like this, that in the case of Yitzel, whose parts are not made to be tightly joined, okay, but it was told by the utensil, a smaller utensil, not a large item, it's not made to be tightly joined, one is permitted, one is allowed to disassemble it on Shabbat's, since the pieces are never attached firmly. When they're attached firmly, so it's worse, but again, we spoke about the various different examples of how that works, but when they're never attached firmly, they are not regarded as a single object. The whole point of Boine being of building, and thereby, they will be destroying, take me apart, as the Archer Schultz explained to us way back in the beginning, when you take two items and sort of make it into one, it's to attach together firmly, and even if it's a small item, a small utensil, so it becomes a problem. But when it's not attached firmly, they are not regarded as a single item, a single object, if it's not regarded as a single object, it's just loosely one on top of the other, a little more loosely connected, therefore the isser of Boine building will not apply in size, will not apply, so it brings down therefore the malacha of demolition of size, it does not apply. So it brings an example, an example would be, again, it's a little bit hard, just before we go further, it's a little bit hard to decipher ourselves what's considered, which item would fall into which category, but that's therefore, we try and go through various different examples. It's hard for one person to decipher themselves in which case it would apply, but it's bring down an interesting example, would be removing a pendant from a necklace, to remove a pendant from a necklace, or would be okay, he brings down the mice, because of the fact that it is not attached, it's just lightly attached to the chain, and therefore just taking it off, it never was one to begin with, and now it remains never being one, and the isser of Soyser in this case would not apply. So just to give an example of what he brings down, also does a safe shop is home, in reference to what's an example of a utensil, an item which has a din of a clea, it's not a large clea, whereby we say it has a din of structure, obviously, it's not part of wall, ceiling, floor, and so on, but it's a smaller item, but it's tightened, it's attached tightly, and therefore taking it apart would be a problem. Just give us an example, which we spoke about many times, to unscrew the head of a broom, when a broomstick

Welcome everybody, Shire number 871. We're learning today the Refuge. Lema Malka Yutabah Sheyndal, Shataka Evrafu Shalema, Psai-i-Khshar Chaili Yisrael. Okay again, it's Shire number 871, getting back to a Malacha of Saisar destroying. So B'r-i-Khashem we're coming towards the end of Saisar, the Malacha of Saisar destroying is not too large because of the fact that most of the examples we pretty much learned in the halachas of Beine, building and everything is just, now we're just going through on the other side, basically some various different examples of as to how it works, but the principles are basically the same. So I just wanna go through a few various interesting examples, some which we mentioned, some Anu, just to review real quickly as to from the safer Shabbat's home, he brings down certain things to be aware of in reference to the Malacha of Sosir, just real quickly to mention, Bezra Sashemi, after this, we wanna try and get a little bit into the Malacha of Maka Bepatish, which we've spoken quite a bit about already, and that's where one does a final blow, a single action and completes an item. It's like we've been talking about, it's basically a cousin, a first cousin to Beine and Sosir, a real more to Beine because it's a constructive act. The act of Maka Bepatish is a constructive act. Okay, so real quickly, just to go through some quick examples, brings down the safer Shabbat's home on 454. Again, in reference to Sosir, one is forbidden under the Malacha of building of Beine to improve the ground on Shabbat's. Conversely, it brings down, one is also under the Malacha of Sosir, destroying to reverse improvements made to the ground. For example, he brings down packing down earth to create a firm level path. Let's say whatever, somebody was working there during the week, so on Shabbat's they'll pack down the earth with death, even with their foot, they'll say it's smoke, so whatever, they'll do it even with their foot. So that's what it brings down, packing down earth to create a firm level path, or floor is also on Shabbat's. As far as the act of building goes, but it follows that tearing up the packed down earth is also is forbidden as well in conjunction with the act of Sosir demolishment. Okay, so obviously it's the same thing. If somebody, you know, somebody sees that the builder, whoever was there working during the week, messed up, let's say they were working in the alleyway or on the floor or something, they messed up a little piece and they wanna just kick it and adjust it or something like that. So that, again, would be falling under the category of either boinebbing or Sosir destroying, depending on if they're packing it down or picking it up a little, tearing it up a little bit. So that one, another thing one has to be careful with in Shabbat's. And that's especially even worse, obviously, because that falls into the category of it has to do with the floor. Again, it's just some more things, items to be careful with to house it over. You see, it brings down like this in the safe Shabbat's home. A carpet that is permanently installed is regarded as part of the structure, permanently installed carpet. One has to be careful if it's, you know, whatever it is nailed down or however it's put, wall to wall for sure. Even could be even a smaller carpet as long as it's permanently installed. These throw around mats. So that's a different story. It could be a question of muck. So whatever the case is, that's not a major issue. The problem is when it's permanently installed, that's regarded as part of the structure. And therefore it may not be pulled up on Shabbat's. You one might say, well, I'll pull it up after want to see what the floor looks like or something underneath or whatever. So that's running into the problem of Søyser destroying on Shabbat's. And again, that could be even a derisive. One is doing it in conjunction with whereby to put on the better carpet after Shabbat's. Okay, moving right along, interesting example, the handle of a pot. In general, a pot is muxa on Shabbat's, but it's forbidden to unscrew the handle of a pot on Shabbat's. Most of the time it's not coming up, but everybody, one should be aware, obviously, the handle of a pot attached to a pot is all one piece. And now when one unscrews the handle, so they're making, it's an act of destruction. The pot is basically not usable. Okay, again, the fact taking something not usable is not one of the categories of Søyser whereby you have to make it not usable. But now you're taking off the handle and it's an act of Søyser destroying. Another interesting case he brings down, again, something which most of us are probably not doing, which is to keep in mind, he brings on, one may not remove a back panel of a watch. One, for whatever reason, remove the back panel of a watch, and even if it's not screwed in, just to pop it off or something like that, there's something that's made to be there. It's not made to come off and on a constant basis. So one may not remove the back panel of a watch to change a battery. Let's say during the week they're gonna change a battery. So they just wanna remove whatever the case is. That would also be a question, not a question, it'll be a problem of Søyser destroying and, again, possibly even a derisor. Important thing which we spoke about also, which is very important to keep in mind, it's forbidden to unscrew the filter of a faucet, the end tip of a faucet on Chabis because the faucet obviously is attached to the structure. Removing the filter is an act of demolition, not the filter itself, the filter over there also and that whole end piece of the faucet. You screw it off, screw it on. That's part of Karka, part of Strøy. Taking that off is an act of Søyser destroying. Okay, now he brings on something which we've spoken about, but just to sort of like confirm it in reference to a shelf of a bookcase, a small bookcase. Now a smaller bookcase, sometimes now it's two or three shelves, a small little bookcase and whatever reason they wanna take out. You have these various different types of shelves that are not screwed in the shelf, it just, you know, you stick it in, stick it out, it comes in and out. So he brings on the mice, it is permissible, it is allowed to remove the shelf of a small bookcase. We're talking about obviously a small bookcase, less than 40 saw, these small type of bookcases might have two or three shelving on it. It is permissible to remove the shelf of small bookcase on Shabbos. This is because the bookcase is a small utensil and the shelves are made to fit loosely. Again, we wanna keep that in mind, it's made, it's just you put it in, you know, you stick it in, stick it out. There's no screwing in involved in pegs and all these various type of things. It just sits on top of these screws that were there from before Shabbos. You have these little things that stick out that were there from before Shabbos. So that's what it brings on. The bookcase is a small utensil and the shelves are made to fit loosely. If it's made to fit tightly, that's running into a problem. Under these circumstances, the Melokha of the Soyser does not apply because just like we spoke about the pendant on the necklace and so on here too, if the bookcase is attached to the wall though, the shelves may not be removed. Once the bookcase is attached to the wall, we spoke about that, that runs into a problem of car cut structure. So it depends what type of bookcase. And but if again, if it is a small one and it's very just the shelves that just sit right on top, you just pick it right out, there's no screwing in or whatever the case is, that will be okay on Shabbos. And we've spoken about obviously in the past, the case of a large bookcase. If it's a large bookcase, more than 40 so so on, whether it's attached or not attached, that would be awesome to take the shelves in and out even if they're sitting there loosely. It's only very smaller bookcase

Welcome everybody, shayin number 872. We're learning today Lelonishmas Moshidayf ben Rabar and Zeesal. And Lelonishmas Blimabasra Moshab. Okay, getting back to our Malochah of Soysar destroying. So, Bezraas Hashem Yisbaruch, we're coming towards the end of Soysar destroying. And then we would like to get into the Malochah of Makhbepatish, which is, we've explained in the past, a single blow, one single action completing an item, basically a first cousin to Beine and sort of first cousin to Saiser destroying. Okay, more Beine, obviously, it's a positive Malacha. Be it as it may, I just want to sort of, I want to go through two more quick details in reference to we've given a sheer short while back in reference to what one has to do in cases of emergency because of the fact that we were talking about Saiser destroying and we spoke about breaking in a, breaking down a door or breaking something in order to you know to save person, help a child that got stuck or someone we and we spoke about that that that was perfectly fine to do and that is what must one must do if there's a question of or even a suffix, not a vadae but even a suffix, even a question whereby somebody's life or child's life or somebody might be in danger. Okay, just real quickly to sum it up there's two more things one thing I'd like to say is that we spoke about that if somebody's life again is there's a question of somebody's life in danger or even a question whereby somebody might be in a dangerous situation we said that even if it takes two, three, four as many people as it takes to save the person they all or everybody has to do whatever has to be done to save the person but the other aspect of it which what I just want to talk about for a minute is that even if let's say for example somebody's in shul and they see somebody's we're going to go through a few examples they see let's say somebody for example number one somebody feints or possibly somebody's having trouble breathing, Rachmanulat slan and now five different people are now going to somehow call Hatsala, get a hold of Hatsala or do whatever they have to do to save this person's life whether it's again a question of a guarantee, you know, or even a suffix, even a question whereby there's something might be happening to a person that endangers the person's life so even at five, six as many people go ahead and are they'll forget for example let's say five people make a phone call to Hatsala they'll somehow get their phone obviously nobody's walking around with a phone on Shabbat but however be it as it may they'll they'll run they'll get their phones on the side from before Shabbat whatever it is five different people all do the exact same thing and it only takes one person to call Hatsala for example and five different people call happen to call Hatsala you have to know that all five people are have the exact same mitzvah that's the point we want to say today all five people have the exact same mitzvah of doing the mitzvah of v'chaibahem because the Torah says that a person has to live a yid has to live a person has to live v'la yamosbahem that's what the Misha Brewer brings down and explains it that the mitzvah in a Torah is that a person a yid must live and it takes no matter what it takes to save a person's life that is what has to be done so everybody has to know if five separate people do the exact same thing and it could have been whereby the same action let's say for example for example calling Hatsala same action could have been done by one but all five do all five have the mitzvah not that one person should say well the other guy's calling so i'm okay what's he's taking care of it anyways what's the problem no everybody has to do whatever they could to save that person's life and everybody has to say mitzvah even though it could have been done by one person that's a very important point i wanted to bring out because last time i i did mention i mentioned it in a different way whereby it takes five people to do that certain malacha let's say a person's a child is locked in it takes five people to break down the door so you need five people fine one person can't do it but over here we're seeing a different fact that no every person gets that mitzvah even though it could have been done by one person but everybody jumped to do to save that person however it was done whatever the malacha was done now the other thing i just want to talk about real quickly is just to bring out a few examples that we have an understanding for some examples that do come up that people are sometimes not so aware of and they have to know that number one first of all the action of a phone call in general let's say somebody calls hadzala and shabbos most of the time you're dealing with a dirabonan at worst case it's not even a question of the riser so that phone call must be made to call hadzala most of the time it's not most of the people are not a paramedic most of people are not doctors they we we have borgeshem we have something called hadzala today wonderful wonderful beautiful people sadikim that that mama save lives on a daily basis and we have access to them and we have to know that we have to call them now it's just to give some of the examples i did myself i spoke to a hadzala member and i have some plain and partial to what about on on shabbos what are some of the are there any situations which come up um more than other situations that might come up on shabbos per se for example you have people have pots that are cooking people have crock pots but possibly burns rakhman al atzlan which is a very dangerous thing one has to know one has to know if there's a somebody gets really burnt the hadzala has to be called right away not not the person shouldn't go and stop playing games and stop putting this on that and that's now we're not talking about a small little burn we're talking about somebody gets a major burn hadzala has to be called immediately without playing without stopping at it without thinking at all so that's just an example you have hot pots you have crock pots you have a blech sometimes somebody doesn't realize the khas for shom rakhman al atzlan they put the they leaned on the blech um whatever the case is so you have burns could be a big thing but when i spoke to the hadzala member he'd mentioned to me taka that that every shabbos it's a different situation there's many many different days if you want to call it maybe it's not the right word a chalent mom is a whole chalent various different types of things come up every shabbos and it's very hard to say one comes up more than another so therefore people have to people have to be aware of these things so for example number one we just spoke about burns a bad burn hadzala has to be called immediately um you have sometimes rakhman al atzlan a person faints this i've seen this we've met us i've seen this i remember once in shul a person flat out fainted in burghashem hadzala was there and they helped him it turned out he had a very bad case of the flu burghashem but another time it could be rakhman al atzlan rakhman al atzlan it could be from the the the worst things heart attacks stroke rakhman al atzlan so that's a person faints a person has to know that is called for atzala we had i mentioned last time somebody in our own home one's fainting on shabbos we call that's all a person faints it's a person and people in general don't just faint that it's not a question of just giving them water to drink not a question of pouring water on their face hadzala has to be called um another important case which is come up burghashem burghashem which will never be in the gay al maizah but it's come up into pairs and sometimes a child is missing sometimes a child can is missing can be found hadzala has to be called immediately it's not a question of well we'll start looking we'll say a little child is lost they can't find them they have to atzala be called immediately we had a we had a

Welcome, everybody, to year number 873, we'll learn today the rafua of Lema Harav Yitzchak Yakov Bendina, which is the most famous rafua of Lema in Israel. Getting back to the Malacha of Caesar destroying. So I just want to talk a little bit about Caesar in conjunction with foods. Is there an issue with eating something whereby there could be a problem of Caesar destroying? Or even before the food item actually goes into one's mouth, for example, somebody takes some butter and spreads some butter. They have a bar of butter. Do we say that one is destroying the butter? There's a problem of destruction, Caesar, on the bar of butter. Do we say, for example, somebody takes, you know, like an animal cookie, for example, and they start crunching on the animal cookie or something that has a shape, a mold. It's molded out into some sort of a shape, a toy, an animal or the like. And now they crunch on it or they might suck on it, for example, a candy. Do we say that's a problem of Caesar destroying? They're now destroying the animal cracker. They're now destroying the candy or whatever it might be. So that's the issue. I just want to talk about a little bit. Is there a problem of destruction, a halachic destruction, Caesar, when it comes to foods? So firstly, the biggest proof that we have that there is no problem in general of destruction, when it comes to the regular eating process, is that in the halaches of Moichake erasing, for example, there are problems in certain instances with erasing whereby one possibly might be cutting into a letter on a cake or something. We're not going to go through all those halaches. Again, we did go through the entire Malacha of Moichake erasing in conjunction with food, whether it's cutting into food or eating food. We spoke about all those various different halaches. And we did bring down that the Indian of Makalkel destruction does somewhat lie, does somewhat run parallel, run through the Malacha of Moichake erasing. But when it comes to Caesar destroying the actual Malacha of Suiser, which is obviously one of the Lamites Malachas, destroying, it does not apply to food. And the biggest right, the biggest proof is that the Mishaburu of the Shulchanaruch, when they talk about in Simeon Shin Mem, the Inyanim of Moichake, whereby is there erasing by certain foods or not? They talk about certain foods, possibly there is an Indian of erasing. There is a problem of erasing certain times, certain ways that it's done, but there's no mention at all of Suiser destruction that there is any problem of destroying. When I bite into that animal cracker, I'm not destroying. There's no issue of destroying anything. Like we said, I break a cookie in half. Am I destroying the cookie? Is there a problem of destroying the cookie? No. Okay, so the question is why is that? And an even bigger question is that we do see sometimes, we do see sometimes, whereby the Malacha of Boine building does apply to foods. We spoke about the Malacha of Koisei writing and also Boine, we didn't really get too much into it in conjunction with foods, but there are certain times when it does apply to possibly either, in other words, the Malacha of either Koisei writing or Boine building does apply in certain instances to foods. For example, like a fancy decoration. Somebody makes, for example, they'll make a pose of a duck. For example, sometimes you have on a Viennese table for a Simche, for a Kiddish, and they'll take various different types of fruits or they might shape out a big ice cream or ices or something like that and they'll form it out into a duck or into a possibly a picture of a safer Tyra, you know, like for a Bar Mitzvah, something along those lines. And they're going to start to form it and shape it or build it up into a picture possibly of something, you know, some sort of an animal, some sort of a fancy different thing. And that is Takka running in certain times, certain instances into a problem on Shabbos of either Koisei writing or Boine building. When it comes to the actual eating itself of an item that might look like you're now destroying the item, that is not a problem. So explains to us the Seif Alam and Tasmalachas and the reason is, one of the main reasons is, because that is the actual function of the food. The eating itself is actually the function of the food. It's sort of like how the Seif Alam and Tasmalachas brings it down, very beautiful. He explains it's sort of like opening up a door and closing a door. We don't say when one opens a door, they're destroying the house and one closes the door, they're building the house. We don't say that because we've been talking about constantly in the past that when something has the normal usage, when it's a normal usage of the item, opening, closing a door, opening, closing a window, we don't say Boine building and we don't say Seisere destroying. So the same thing in general applies to food. The normal usage of the food is the actual eating of whether it's the preparation to get it ready, let's say smearing on the butter or biting into the food itself. That is the normal usage of the food. So the Seif Alam Tasmalachas explains it's so beautiful in comparison to like a door and a window type of a thing. Whereby, whereby if one actually molds out a certain item or they start to put together and make something look like into a fancy thing like a duck or whatever, like I'm just giving an example by a Viennese table or something for a kid dish or these type of things. So that's not so much the normal regular usage of the food. You're now making a decor, you're decorating something, you're building something, you're making something, whether it's Koisei writing or whether it's Boine building, I'm not going to get into that right now. All these things we spoke about in the Malacha of Koisei, whereby one is not supposed to be doing these things on Chabas, like carving out images and making in general pictures through food and these type of things. We spoke about it in the Malacha of Koisei and sometimes it does apply to Boine also, but the actual eating itself is the normal usage, whereby the decoration part of it, the decorative part of it like we spoke about, that is not the normal usage and therefore it runs into a problem, possibly sometimes of Koisei writing or Boine building. Okay, just to go through a few examples, I'm going to get a little bit into that possibly a little more next year and go through some more examples of just real quickly. He brings on the Sefer Lamitas Malachas in conjunction with what we've been talking about. For example, candies that are pressed into a shape from before Chabas, obviously, may be eaten on Chabas, even though forming them could be, according to some views, the Malacha of Boine, possibly or possibly even Koisei writing, possibly Boine building, but to eat them, right, to eat them is allowed and that the Boine form will be destroyed, but I, what about now, the whole form is going to be destroyed. The fact that they were pressed together is now going to be destroyed, that whole texture of the candies or so on. That is not a problem he brings down and that the Boine form will be destroyed as a result is not an issue in this case. Brings down another case, granulated sugar, for example, that hardened and solidified due to humidity may be broken up without concern for an issue of soyser. For example, a lot of times you have sugar, right, humidity, you have sometimes salt that got, it was person-bordered, it was separate, but now because of the humidity, it become all solidified, become like a rock. So now I want, you know, I want to just break it, I want to use it. So that's what he brings down, granulated sugar, that hardened and solidified due to humidity may be broken up without any concern. He brings two reasons for this, doesn't say Filamentes Malachos. Number one, no meaningful shape was formed in general. Like we said, when you're running into a problem

Welcome everybody to sh the concept of eating itself is not an act of so circle and the various different ways of eating like you know, cutting into a bar of butter, you know, smearing it and these type of injonim, these are not acts of soyser, destroying because that's a normal usage of the item of the food. We spoke about animal crackers and you know, you have sometimes sugar, salt and so on that became clamped together by breaking it down, you know, breaking or biting into it or whatever you're doing to make it edible. These injonim of the injonim of soyser destroying in general does not apply to food in the regular eating process. Now, there's another, another injonim in insoyser, where in general is midrabonon, that it's doing an action that sort of looks like soyser and that is the injonim of mevatl, kli, mehechina. So what is that all about? Basically, what it means to nullify a utensil from its usage. Now, mevatl, kli, mehechina basically means to nullify it from the fact that it's able to be used. For example, if I make, I make a utensil, I have a bowl and somehow I have a bowl that's a usable regular bowl on Shabbos or I have a container that's a regular usable container on Shabbos and now I do an action. I don't break it with my hands, but I do something to that bowl. I fill it up with a certain type of dirty water, for example, or I'm doing an action within the bowl itself or to the outside of the bowl inside about whatever the case is, and I'm making it now not usable. I'm not breaking it. I'm not taking the bowl and smashing it. That's an act of that's going into the isser of soyser destroying, right? But now I'm doing an act where the bowl is usable and I'm making it on Shabbos not usable. Okay, so, you know, everybody must be thinking what kind of an action could that be where I'm making something usable and then now it becomes not usable and now after Shabbos it's usable again. So what's the what's the problem? So before we get to the various different examples, this falls under the, it's a drabonon of soyser. It's something that has all told us it looks like a destruction because you're making the bowl, you're making the utensil that was usable, not usable. Just to read the Lushan from the Saif al-Ahmet Esmaloch is on page 1103. He explains a vessel or utensil is by the nature of its use meant to be handled and moved from place to place. As we know, they are for causing a vessel or utensil to become immobilized or unusable, even temporarily is somewhat similar to demolishing it, even if it is still physically intact, like we just said. For example, one makes this, this cleat, this utensil, they'll make it muxa for the rest of Shabbos. I cannot use it because it's muxa for a certain reason. It's now and now sort of falls into the, according to many Paisk in many ways. It brings down, sort of falls under the category of soyser, destroying the drabonon, even though we know if the Shabbos will be come back usable again. Now, just to go through some various different examples of how that works. So the in Semen shid khes actually, the Shulchanarach in Semen shanam khes, Sif khes tells us that mutur litayn kli, one is allowed to put a kli, a bowl, tachas adalif beshabis, under like a drip. Let's say the roof is dripping and they don't want everything to get all wet, so I'll put a bowl under that drip. And what happens is, if it fills up, they could go pour it out, right? The place where, of course, where there's an air, if you're allowed to carry, go pour it out, then you come and put it back. So the shulchanarach stipulates, but that's only going on. That's only when that drip, now, just before we go further, the Mishibur and Sifkat and Khoftes explains that doi leif derech hatikra vachayaitzabezay, it's like from a roof type of a drip. Okay. So what's what's going on says the mchabab, alushay ye hay adalif roe, that's only if that drip, the water coming down is where the rakhita is, one could use it to wash themselves if they had to. And the Mishibur explains to us that let's say it's raining, right? The roof is dripping and you put this bowl over there to fill it up. And you could use the water. So says the Mishibur and Sifkat and Lamed, the in alamotay yairayd, the in alamotay yairayd shaym mksa inayla. This is not a problem of mksa, in other words, the water that's going into this bowl is usable water. This is the case that we're talking about where you're allowed to put the bowl there under the drip. One could use it to drink or one could use it to wash. I mean, you know, maybe, but it could be used. Even if it's only used for a, it could be used to give animals to drink good. So then you could put the bowl there. No problem. And again, where there's a mochitzi, you could carry it, pour it out and put it back. Okay, but now he says further does the mocha, but I will in a new roi, if it's not, if the water is so dirty whereby you can't use it, right? It's not usable water. Sometimes the water is so dirty. It's not usable. It's, and that's it. And what are you gonna do? It's not fit for an animal to drink. Of course, you can use it to wash. Nobody's gonna drink it themselves. Good. So, it's not usable water. So, what, what happens with this water? Once it goes into the bowl, it makes the bowl moksa. The bowl can be moved. It's not usable water and the water itself is gonna become moksa inside the bowl. And now this bowl, what's happening? So, the the the the the finish is off that it's also that it's not gonna get into what that means. Now, that's part of the of moksa, but does explain over there that there's two different ways of looking at it and one of the ways of looking at this thing of this of this case that we're talking about now where the water is so dirty that it's not usable. It's disgusting water. It's not usable for anything. And thereby, when it goes into the bowl, it makes the bowl, the bowl is gonna stay there and then the bowl is not a usable bowl anymore. I have myself a usable bowl, the whole shabbos. I had a usable container, the whole shabbos. Now, I put it in. I got this dirty water that's inside. That's not usable for anything. Now, the bowl or container becomes not usable. So, it tells us the Be'er Halach, explaining the mchaber that just to read, he says in Ndivya Maskel also, he says, the reason is the also, why you can't put it under the drip. Because you can't be, you can't make a utensil, a container not usable when it was usable on shabbos. It's sort of, again, it's sort of under the guidelines of Saisar, destroying Midr Abon. And it looks like you're destroying this utensil for the certain amount of time that it won't be usable. And the Be'er Halach goes on to explain that the Isser is because you won't be able to move it with your hands because of the fact that it's now moksa. So, it becomes a destruction of the kli for this partial time. Okay, so, Lemaise, we see we see a case over here whereby it's a straight-up case, open and shut case that putting a kli, putting a usable utensil bowl container, whatever it is that was now usable on shabbos, and you put it in a place whereby you're making it somehow not usable. This is a, this is not allowed to be done on shabbos. Now, they explained to us, the Sefer Lama Tesbolachas explains, but Bufarsim explains that Lemaise, what's happening is this utensil, this kli, is becoming a bosses, what we know as a moksa support. It's supporting the moksa that's inside, which is this water. Making it into a bosses, meaning a foundation for the moksa whereby the whole thing cannot be moved. But again, we will, Be'er Aseshem, we have to get much more into this whole union of bosses, the moksa support, the moksa foundation, what that's all about. Obviously, when we talk about all the halachas of moksa, which is a very, very large subject, but right now, since we're doing soyser destruction, we are seeing this one aspect of it, which is really an offshoot of moksa also. Bes

Welcome everybody. She number 875. We're learning today. Le'ilin nish mas mouisha do'if ben rabar nzis. Le'ilin nish mas blimabas rab mouisha. And le'ifuish leimabh raida g'ldabas ester. She takav e'ifuish leimabh saykh shah hayli Israel. Getting back to Amalakha of Saiser destroying. Okay, we're coming to the end of Saiser. And we want to move on business ashem to the Malakha of Makkah Papatish in upcoming year. Okay, just real quickly to, we want to finish off. We started talking about last year the union of Mavat al-Khli mehechinaid. In other words, there's a concept of just real quickly to explain when a utensil, a bowl or whatever it might be is usable and a person does an action to make it not usable that falls under the isser of Mavat al-Khli mehechinaid. Which literally basically means one is destroying, one is nullifying the usage of that utensil even though it might be for a short period of time. Okay, and we said basically just to sum up that it's part of, it's a little bit has to do with Makkah which we'll see more when we get into the Halakha of Makkah. And because of the fact that it becomes a buses is holding on to whatever is put inside that is actually Makkah thereby you cannot move the Kli and it's also under the category of Saiser destroying because you now took a Kli, a utensil, a bowl, a container, whatever it might be that was usable and you made it not usable on Shabbos. I just want to go through some various different interesting cases which Takah might come up on a Shabbos one has to be careful with whereby it would fall under this category of Mavat al-Khli mehechinaid. So the Seferlan Matesh Malaakha it brings out some examples on page 1104. Number one he says, for example, dropping a Muxa object to put a Muxa object into a vessel effectively causes that vessel to also become Muxa because it becomes a buses holding on to this item. That's inside. However it's put in, we're not going to get into somebody's shakorofate, but whatever the case is but somehow getting it into this container, this bowl thereby immobilizes the container, the bowl, the vessel, whatever by virtue of the fact that the vessel can no longer be moved permissively. So just to see a few cases how this works. This history brings on, the Shulchanaruch brings on in Simi Reish Samachhe. He says in Reish Samachhe, not one should be careful not to put a bowl a clay under a, under candles, for example, with this oil, the Kabul shem and a nightiff and let's say the oil is dripping down you don't want it to get on the table, oil, we'll talk about oil now, not the wax we'll see in the Mishibura and the oil is dripping down, shouldn't get on the table, shouldn't get on the floor so I'll go and put a bowl, a regular usable bowl, regular usable utensil under the oil that should drip in over there. No, you can't do that, says the M'chabim abneishuhum evaatel kli meikhina because of the fact that one is now making the, this utensil not usable. Now, just as the M'chabim does say mut alitne mibaydiyum, you can put it there from before Shabbos. These are cases, all these cases are on Shabbos itself. Before Shabbos you can put it there but the shem and a nightiff, he says, also is topic in M'chabis. But that oil is not allowed to be used on Shabbos itself. Okay, but to put the kli there before Shabbos, that's fine. So our case is what we're talking about is when one is doing it on Shabbos that's where the problem arises. It tells us the M'chabirah avomutur laseh tachas nere shal shavah or shal khelev. Let's say somebody has regular wax candles, right? They want to put it, laseh tachas nere. They'll just put a bowl or a kli or utensil or a plate maybe under, over there. And just in case it falls down fiyadlik ma shatachdav. It could be dangerous, right? Somebody puts a container or a plate or a bowl under the candle that might be a little bit shaky because they don't want it to fall down. Chasafsham could be a problem. It's the fire, you know, lighting something or whatever. So when it goes on the bowl it'll automatically fall down or blow out or whatever it is when it falls down. So that he says that is okay, says the M'chabirah and Sifka and hey, shachoshem yipav yadlik ma shatachdav, right? Womani achsham kli shayipal al-hakli. Oh, so he says, so what's the reason why you could do that? He says, so let's say the candle actually falls onto the plate or the candle will fall into the bowl. So it's, again, it makes it the candle's muxa, right? So we know that's a problem again. But he says, no, that's okay. Womitam de kevon de efshar linar meyad hoesimitay chakli because in the case of a candle you could just, assuming that it went out. I mean, we're talking about assuming that it went out. You could just shake it off. You could just go ahead and shake it off. That's what he says. He brings it down in a similar way. We're not going to get into all these al-Lachas right now. It's these al-Lachas of muxa. But just, you know, as it may, I just wanted to mention that the M'chabirah does say in case of a candle, that'll be okay. Doing that when it's only for a candle, a wax candle or the like, that is not considered to be vat-al-kli meyachina. It's not similar to oil. Shayna writes linar al-afsida. By oil it's obviously a lot harder. Nobody's, you know, going to be pouring out the oil. Shayna writes linar al-afsida, especially in those days when oil was expensive and so on. Okay, so lmaisi brings down does the same for laminates malachas. That's the first case. Or second case actually brings down. One may not place a bowl near a dripping oil lamp or menorah to catch the drops of oil which are muxa. Obviously because the bowl itself thereby becomes muxa. Okay, the next case he brings down, which we spoke about a little bit last time, just to go a little bit more into it, if a putrid water, in other words, discuss what it is, and so on, is leaking from an overhead drain, for example, or a pipe or the like. One may not place a basin, right? You want to put a basin, again, a plate, a bowl, a clay or whatever under the leak to catch the offensive liquid. The water that's coming out doesn't smell good or whatever. And thereby this water is lmaisi's muxa because in fact that this basin, this bowl, this container, then becomes muxa as well. That's another thing to be careful. Again, the same thing. Like we said, a sewer pipe drain or the like, putting a basin under the leak to catch the offensive liquid. A liquid is also to do, again, because of the fact that you're making it now muxa. You're making the clay, this utensil, this bowl, this basin is now becoming muxa. Now, he brings down an interesting thing. He does say, it could all be found by the way on page 1104. However, it is permitted, it is allowed to wash the naked vassar into a basin. As we know, many people wash the naked vassar into a basin when they get up in the morning and before they leave the bed. Some people go to the bathroom. Okay, however, it's done. We're not going to get into those alohas right now. But putting the naked vassar into the bowl, into the basin itself is not making the basin not usable, even though the water is totally unusable as we know the naked vassar because, so everybody says it's allowed because the naked vassar water itself is not putrid. In other words, it's not the dovamois. The naked vassar water itself is, even though we're not going to use it, it's technically, technically, he brings down it's really drinkable. I mean, obviously, we don't drink it. You have to get rid of it. It has to be, you know, you put it down the drain or whatever. But the bottom line is it's still clean water. It's still, even though it has a rock run, it, but the mice, it's still clean water clean water as opposed to a leak. You know, in a dirty roof or a leak coming out of the sewer system or whatever, these type of waters obviously is not usable blah, blah, blah at all. So he says it's therefore, therefore it does n

Welcome everybody. She's number eight seventy-six. We're learning today. We're moving towards the end. We're trying to get towards the Malachi of Maka Bepatish, items which are sometimes ulcer, because of the fact that one action is done to complete them. Okay, we'll talk about that when we get to it. I just want to finish off. We've been talking about the Indian of Vatoklimei Hinae. We said just to real quickly review that there's a Isser of Midirabonon. According to many places under the guidelines of Sosir destroying, whereby you take a utensil, a container, a bowl, or whatever it is, a plate that's usable, and now you make it not usable, not by breaking it, by smashing it, obviously make it not usable. That's also Sosir, but we make it, we do an action with that plate, we put something inside the smoke cell, we do an action with that plate, whereby it's not usable for a certain amount of time on Shabbos itself. So just to go through a few more ins and outs, in reference to that is we spoke about putting it where there's oil dripping, we said where there's dirty water dripping, that's not usable, and so on. These type of things putting a container, a bowl, a plate over there is not allowed because you're making this item not usable. But it's safe for Lammetes Melaches in page 1105, Tach explains that he brings it down from the Shulchanaruch Sime Shin Yud, and also where we would talk about this in Lammetches. Again, this is a little bit part of Moksa, but we're not getting into the Halaches of Moksa even though it's part of the Inyanum of Moksa, but since it has to do a lot with Sosir destroying, so we're going a little bit into it. So we're not going to get too much into it, but he brings down, like Lammetes like this, that it should be noted, he says, however, that nullifying a vessel by means of Moksa, again, doing an act of Mevatok Limechine with these various different things we've been talking about, making a utensil, a bowl, a plate, whatever, not usable whereby it was usable on Shabbos. And again, we want to stress that we're talking about on Shabbos itself. Putting the bowl under a leak, whatever, on Shabbos, before Shabbos is no problem. It could become Moksa, yeah, but you're not doing any destruction to the Klee itself. But we're talking about on Shabbos, so that's what he said. It should be noted that nullifying the vessel by means of Moksa can only be achieved with items that are most, that are the most severe form of Moksa. Okay, what do we mean? Items that one is forbidden to move for any purpose at all. Okay, for the various different categories of Moksa which we're not going to get into right now, but he brings down such as, like we said, oil, refuse, refuse dirty water, soil, debris, these various different type of things, these type of Moksas are not usable at all. And again, we're not going to get into when they could be moved when not, but in general they're not usable items. However, he does say Moksa items whose restrictions are less severe. Okay, for example, a Klee Shemalachta Le Isser, we'll see some examples. Moksa items whose restrictions are less severe that may be moved or handled for permissible purposes. The items themselves, like a pencil is allowed, a pencil's Moksa, a pen is Moksa, a Klee Shemalachta Le Isser, right? So one is not allowed to move it on Shabbos, but if somebody needs a place then you are allowed to move it on Shabbos. Okay, but so there are certain times when they're allowed to be moved, again getting into the Halachas of Moksa which we're not getting into right now, but just to go finish it off, they do not qualify as a vessel when depositing it on, again, however, Moksa items whose restrictions are less severe than that which may be moved or handled, like we said, for permissible purposes, do not nullify a vessel when deposited on it. In other words, just to give an example, when you're putting these items into the vessel, it doesn't, the vessel, the container, the plate, the bowl doesn't take on the Isser of Mavatl Klee Mehechina. We don't say that it has the Isser of not making a usable vessel, not usable. That doesn't exist because the Moksa itself could be moved under certain circumstances. So we give an example, that which we just said, a pen, pencil or hammer, for example, these items may be handled when needed for a permissible use. Again, these are items of Klee Shemalachda Le Isser and there are certain times that they are allowed to be moved. Obviously, we're going to learn all about it in the Halachas of Moksa. So therefore, when these things are put into a container, bowl, plate or the like, the Isser of Mavatl Klee Mehechina making the thing that's holding the hammer, holding the pencil, holding the pen, does not become halachically a Isser per se and that Isser is not taken on. So that's what he says. These milder forms of Moksa do not nullify the vessel in its role as bosses. They don't become a bosses. They don't become foundation for these Moksa items because a boss is a subject only to the restrictions of the Moksa items resting upon it. In other words, the container itself takes on the Halacha of what's in it, which is the pen, which is the hammer, which is the pencil, whereby sometimes certain instances they could be moved for various different reasons. So since the Moksa item upon like this pen, pencil, hammer, since the Moksa item upon the vessel may be moved, sometimes for certain reasons the vessel may be moved as well. The vessel is therefore the container, the bowl, the plate is therefore not nullified since its movement is merely restricted and not forbidden. In other words, there will be times, as long as that pen, pencil, hammer is in there, there will be times that you can move the bowl, move the container, even on Shabbos. So therefore it's not an action of Mavatl Klee Mehechina whereby you have the Isser of making the utensil not usable. Now, another thing he brings down, which is again part of the Halacha of Moksa, so we're not going to get too much into it, but just to mention it, it's also one has to keep in mind that nullifying a vessel, in other words, the Isser of Mavatl Klee Mehechina with Moksa is only possible where the principle of Bossa applies. In other words, where the principle of the foundation of this container is actually halachically in effect. The principle of Bossa only applies when the Moksa item is the only or most important object in the container. In other words, if you have in the container items that are allowed to be moved and items that are not allowed to be moved and the items that are allowed to be moved are worth more so then the whole thing doesn't become a Bossa, it doesn't become a halachic foundation whereby it can't be moved at all and there's no problem. Again, those halach is a part of Moksa, we're not getting into now but we have to explain it. Therefore, he says if one places an important non-Moksa object, a non-Moksa important object into the container together with the Moksa items, the container does not become a Moksa because of the fact that you're allowed to move the container under the guidelines and halaches of Bossa in Moksa. So just to go through real quickly, he goes through one or two examples real quickly and finishing off with this, one may place a fork or a knife into a bowl that will be used to catch the oil. That's what he says, putting a fork or a knife into the bowl that will be used to catch the oil. Again, we're putting that thing, you want to catch the oil, now you're putting a fork or a knife inside, the presence of the utensil, the presence of the utensil, the fork or a knife in the bowl serves to classify the bowl as a buses for a permissible item, which is the fork, as well as the oil. And the fork, I mean, we're assuming that the fork is worth more than the oil. Okay, again, so that goes in conjunction with the halaches of buses. Definitely dirty water as some dirty oil. This is not going to be w

Welcome everybody to number 877 we're learning today we're a foolish lame afraid of gold a bus Esther stuck ever foolish lame up so sure chile's role can get him back to our malochov so you sir Destroying who are middle of the Indian of learning the lot when clean I Need various different ins and outs basically what it is one has to be careful not to make a usable clean a container bowl Played to so on not usable We said not by breaking it a smashing it By doing an action to make it not usable even if it's only for a few hours or whatever the case it might be So I just want to go through the the shulchan hour actually brings down and simon that race some hey Which talks about partially talks about the the in yonam of my father clean my opinion And he says like this that no you think we talk a son there the Kabul needs so it says if one puts a Clea let's say a bowl a plate or a tray whatever it is and they're putting a usable Clea under a with his candles and his sparks coming out. Let's say it is like, you know just to saying it in English actually the Needs, it's the safe for them a test malochist says the sparks that fizzle out, you know Sometimes you have a candle that's giving off a little bit you know sparks that fizzle out to someone like that so Obviously, it's a one has to be careful. You want to put a tray you want to put a Plate or you want to put something over there? I mean not a paper plate obviously Metal plate whatever the case is you want to put a bowl something whereby you'll catch the sparks or the sparks will go out Then and that's it now. We're talking about a dry plate We're not talking about where it is water or whatever the case is and it's just gonna go out So he says like this doesn't be shulchan hour and sif sif dal at nice and cleat I said there are the Kabuli choices you one would be allowed to put a clea a utensil Right a bowl or plate or whatever under to catch the spark Hey Mamish don't matter dry plate where there's no there's no he says the reason is because Mamish there's no these sparks have no mama's is there's no there's no substance to it They can be too clean I and therefore since there's no substance to the sparks that fall onto this plate or onto the bowl Or onto the container or whatever it is And they'll go out when it hits the when it hits the plate usually right so so that is there's no substance to it And therefore there's no isser of mawat link Lee may have seen it There's no is the the plate itself is still the bowl itself is still movable When the sparks go out now now the mission bureau does explain and sif cotton you'd base I feel the Shabbos of course to put it there even on Shabbos because we said to put these plates bowls containers and these areas before Shabbos is no problem You can't move it on Shabbos, but the put it before Shabbos no problem But the mission bureau says even on Shabbos to put it to catch these sparks that might fizzle out of this Candles so we said that by the camera mission bureau brought down if it's gonna fall That's also not a problem cause you could always shake it off But even with the sparks itself He says shall have this honey on the sif cotton you'd gimmel shall have us and it have us Min hand there could they shall I you'd look my shit after the more that a person has for show them something shouldn't catch on from the Sparks sort of put a plate a bowl container. He says that is okay And the reason being he says the mission bureau goes further than says in stiff cotton you'd all it bunny tight He says shemmy young coven right away to get to be going out So therefore muttala tautala suckly then you would be it's no problem You will be allowed to move the container the bowl or so on I thought she's enough with us a high that one would be a lot muttala tautala suckly off After she knows what I say even after it goes in the sparks go in vain come betel clean a key No, you have to show me at this even for a small amount of time There's no isser of being my father clean a cleaner one would be allowed to put a Plate bowl container under there whereby there might be a spark or two coming other sparks coming out just to catch the sparks Me were a for shell each size is also a tautal dog in the island. Okay, that's a separate thing We're not gonna get into now, but regular sparks that might be coming out and one is afraid From these candles or whatever that is no problem putting a clea underneath that and the like he says a plate or bowl A container does not become looks up. Oh now. I just want to mention one thing again It's not our this is not really our subject, but he does say the macabre says further I will lay it in less I mine one has to be careful not to put inside water into this bowl In other words, this might be sparks coming out. Make sure you don't put water in about feeling me by doing even from before Shabbos, let's say I'll put water with the bowl before Shabbos because I know sparks will come out of the Candle or whatever one of a late in the cycle mine. I feel me by doing a nation of car revs Man keep a hundred sites is because of the fact that that mom ish Makes the fire the sparks would ever go out faster. So that one has to be careful, but a regular dry Container a bowl a tray or whatever that is okay Just as long as one does not put water in there when the sparks fall in or even before the sparks fall in Okay Now going in conjunction with that he brings down from the Mishaburu which we spoke about also simply one may place a tray Under a leaning candle again one has there's a candle that's starting to lean over sometimes the candles the Shabbos candles It's bending over a candle or so on so one may place a tray Under a leaning candle that is about to fall because the candle although Muxa can be immediately knocked off Knocked off of the tray like we spoke about the tray. Therefore does not become a bosses to the candle Even if left to remain there, so that's another another way to work with it now the Mishaburu taka brings down from the Kosa value he brings in stiff cotton test Zion over there cost of Elio Robert Shea missive a header brings Elio Robb from the issue of a header because she is second of the lake Or if somebody is afraid that it could come to a second. It could be a dangerous situation Has to show them What the lead and clean early mine then you could talk about a clue over there with the with his water inside The Kabul honey sites is to catch the sparks If somebody thinks that it might be a dangerous situation if he's a Emrae and there is a new path We pull out a show him if somebody sees again this this the the the candle that's lit And it's starting to bend over and it might fall and you know could light the fire the tablecloth or whatever The fees that Emrae and there's a new path. We pull out a show him Rashi lahmita after of clean Tacht of clean all the man that one would leave the Elio Robb of ashamed It's of a hat that one would be allowed to put a cleat that has water in it under it Like this it just falls in and goes out again if it's one feels it could be a dangerous situation The only thing he does bring a vine but Prima Goddham She in fact back big big a dinner she'll ease of a head to venerate the ash lahakob a mock a matrak Ali day cotton the Prima Goddham says to do it through a cotton. Okay, but be it as it may the mission bird does bring down first Elio Arabah If one feels that it could be a dangerous situation to put even if there's water inside But if it's not if it's just a question of sparks is no with dangerous situation She just don't want it going on the furniture or whatever and there's no carpet involved that that could be also dangerous stuff like that But if it one knows it's just it's gonna go on the furniture. It's going out They don't want to ruin the furniture or something. They're just putting a clea over there a Dry clea glide dry container a dry bowl a dry plate Would be okay also. That's what that's li

Welcome everybody. She's number eight seventy-eight. We're getting back to our Malacha of Cicero destroying. So we're coming towards the end of Cicero and Boine together. Cicero destroying, Boine and building. I just want to go through maybe a few shiurams of various different ins and outs in reference to different shilas that come up, random shilas that come up in general in conjunction with Boine and Cicero. Some Boine, some Cicero, because again as we keep on mentioning they're intertwined, both Malachas are intertwined and some actions actually apply to both Boine and Cicero and then we have of course what we said which we're going to be learning next based on Maka Bapatis which is a final blow to an item, final action completing it which is sort of like a first cousin. Okay, so first of all interesting Halacha comes up. What about a crushing aluminum pans? The safer opening packages on Shabbos, I'm sorry Shabbos kitchen actually on page 283, he has an interesting question. What about crushing aluminum pans in a garbage? In other words the person has, you don't stick your hand in the garbage but you want to crush it so you'll have room in the garbage obviously if you put a whole big aluminum pan into a garbage can you take up the whole garbage can then you have no more room for anything else. So he brings down from a Reval Yashiv that it's Taka Oste to do but he does say on top. So he brings from others, I found the country's Pia Pescha B'Chachman so on the Perikyod Halacha, he says, some police can rule that one may crush aluminum pans in order to make room for them in the garbage can. In other words to make room or whatever they're crushing it for nobody just goes around crushing aluminum pans but sometimes to make room in the garbage he does bring down that the Reval Paischim, the Paischim who ruled that one may, one is allowed to crush the aluminum pans so there's room to be maked with that if one needs. It's just time to do it, it shouldn't be done. Reval Yashiv does say, it's also about the Lemais of the Reval Paischim who do mutter it and need be if one needs the room to go ahead and crush the pan would not be a problem, an aluminum pan. Interesting question comes up in Boine, somebody has a plastic cup and it got crushed, they want to now straighten out the plastic cup or they have a plate, let's say the plate got bent out of shape not a firm plate, it's all about like a plastic cup, plastic plate or aluminum pan, he brings in also the pan, aluminum foil pan got also bent out of shape and these are not items obviously if you have a pot, you have a real plate, you have a fork you're fixing these type of things on Chabis you're not allowed to do that's obviously running into the problem of either Boine or Makapapatish but these plastic type things, a cup, plastic cup, plastic plate, aluminum pan so he brings down, it is permitted, it brings down to say for Chabis kitchen again on page 300, it is permitted, it is allowed to straighten out a plastic cup a plastic plate or an aluminum pan that is bent out of shape so he brings this down from the Chabis kitchen, interesting so that's as far as that goes we also, we mentioned in the past, if I remember correctly with a hat somebody's hat got smashed also that would not be a problem it's the normal usage of the hat, they have to push it out sometimes it falls down, it gets crushed on my Saturday or whatever so pushing it out back into shape also would not be running into the issue of Boine it's part of the regular usage of the hat in general and these plastic items also no problem, he brings down interesting in reference to folding napkins, we didn't talk about this too much but it's an interesting thing that does come up one should not fold napkins to form a specific design or shape I also heard this from Rep. Mulfershleta that also he spoke about in reference to napkins, folding napkins making a specific type of a thing, sometimes a person will make a candle or sometimes they'll make a picture of a bird, it is some people know how to do these things very nice, so they'll form the fold a napkin in a certain way, making a certain design or shape or sometimes even an airplane, even a piece of paper, these type of things should not be done, however he does say that's again running into the isser of Boine however one may fold them in half just I'm folding it in half and putting it on the table one may fold it in half even with a crease, even though they'll make a crease in the napkin, that's not the major issue that's when we talk about making a crease in something we have to talk, it's a different Indian but Lemaisa that's what he says, however one may fold the napkin in half or in any similar, you know, simple format like maybe just sometimes you have a napkin and you make it into a tent you just like, you know, fold it, you lift it up and you stick the fork and the knife inside, it looks nice like a little tent type of a thing that's also any simple format like that would be okay just making it into a specific design or shape should not be done on Shabbskin running into the isser of Boine interesting thing, the Shmir Shabbskin it brings down impericent bays actually a bent fork bent fork prongs or knife the blades, the blade of knife or whatever something along those lines may not be straightened out on Shabbskin interesting thing that would be also running into either Makka Bapatish or Lakhaira Boine one of those in Yana but a bent fork, the prong whether it's the prongs or the fork itself we're not talking about plastic, we're talking about regular metal or the knife blades and these things one should be careful not to straighten out on Shabbskin or Yomta for that matter another important thing he brings down to the Shmir Shabbskin so it's actually from the Mission Brewer and so on that sharpening knives, the sharpened knives one is not allowed to sharpen a knife in any way whatsoever sometimes a person has a knife it's a little dull on Shabbskin and they have these knife sharpeners or they're sharpening in a different way so sharpening a knife sometimes against the counter however it's done, it doesn't make a difference one is not allowed to sharpen a knife in any way whatsoever it runs into the isser of Tikim Kli he brings down on the bottom interesting also from the Mission Brewer if it's done in a certain way it may definitely take him clear he brings down from in the Shmir Shabbskin so he brings down the Shmir Shabbskin he also brings down an important point to keep a minor reference to these in Yonim one might not know one is not allowed to remove rust which has accumulated on the sides of the blades a person has a knife let's say a little bit rusty somehow removing the rust which has accumulated on the sides of these blades again falling into the isser of Tikim Kli actually so he brings it down does the Shmir Shabbskin from the Tula Dawid actually in Semen Shinch of Gimel over there he is not even so much taken lead he said it could be Mamache, it could be Taichen okay be it as it may but it falls into this family in this in Yonim talking about sharpening the knife one should not be doing and also removing rust from the blade and so on should also not be done he does bring down after that the Shmir Shabbskin that is that is before Shabbs before Yamthiff for sure in these in Yonim to sharpen the knives do whatever has to be done to prepare the utensils the rust has to be removed sharpening the knives and so on that should all be done before Shabbs and Yamthiff and not on Yamthiff itself and definitely it goes without saying not on Shabbs one more last thing interesting he brings down the Shmir Shabbskin because it also refers to a thermos some people have a thermos sometimes in Shabbs they use so he brings down not to take it apart and put it together but some of them I guess could be dismantled whatever but what I want to bring out that itaka says the top pot which turns into a cup a l

Welcome everybody. She's number 879. We're learning today. Okay, so I'd like to start today the Malacha of Makka Bepatish. Basically, it's we've been doing till now the Malacha of Beina building and we've been doing till now after that the Malacha of Saisar destroying. Makka Bepatish is sort of like, we'll explain obviously all what it's all about, what the ins and outs It's really it's a first cousin to to Beina building and Saisar destroying in various different ways and we're gonna see as we go down the road Now the reason why I want to go through Makka Bepatish, even though we still have a few more cases to discuss in Beina and Saisar Generally, we want to get a full picture of the full realm of Building destroying and Makka Bepatish, which basically means the final blow in other words the general Malacha is when you do a single action and You complete an item or you make an item workable by making doing a single action That is a Malacha. That is the Malacha of Makka Bepatish. Just to give an example What I mean the the it's brought down in the Shulkhana the Bishop brings on an example Somebody takes a nail we spoke about last time a man nail they start banging it into the wall, right? You fix something on the wall. You're buying nails. So that's running into a product. That's Beina. That's building. That's Moisif al-Abinion adding to the structure But if you take a one nail a nail and you take a hammer and now I want to hang up my coat So I've nowhere to hang up my coat so one second I'll take a nail and again a bang it in the wall I give one bang or even two bangs whatever you take the nail they give a bang and now not to do with the wall I now have a nail where I could hang up my coat I now have a hanger for my coat I have a hanger for my jacket I now hang up my jacket on my coat on the nail and that is Makka Bepatish Not you don't have the Bedavka hang it up on there, but I bang it with the intention I want to have a hanger for my coat that is Makka Bepatish. I do a blow a hammer. I bang a hammer a Final blow and I have a usable coat hanger usable shirt hanger or whatever it might be It's just an example of what that Malakhe is all about whereby Beina building is very similar, but it's a little bit more In conjunction with where there's more action going on like it's it's you know In in the cases that we've been talking about Makka Bepatish is more like a single action or two to complete the item Or make an item usable Okay, so as obviously as we could see It's it's very closely related to Beina building so it's destroying and once we learn Makka Bepatish We'll try and go through many more cases Which sometimes could be Beina building and sometimes could be Possibly Makka Bepatish, but we'll see as we go down the road now And and I just do want to mention we we have gone through quite a number of Many cases which actually entail Makka Bepatish or possibly building also just for example, like we spoke about the bottle cap You know, we make one twist you make it into a usable bottle cap. It's running into Makka Bepatish. Some might say Beina Okay, just an example. Okay, we've spoken about all that so what where was Makka Bepatish in the Mishkan? We always try and you know backtrack we go to the say for Lama Tesmalakhe's business And he brings down where was it in the Mishkan and the various different ins and outs he explains Um, you know in other words how it how chazal made it into one of the Lama Tesmalakhe's as we know Each one of the Lama Tesmalakhe's was was an action was a was a Thing that was done an action that was done. Um in the Mishkan. So where was Makka Bepatish done in the Mishkan? So he brings on the first page in Makka Bepatish Again the word actually Makka Bepatish just it gets a little complicated sounds a little bit hard But it means final hammer blow. That's basically what it means a final hammer blow. It's on page 1109 He brings it down to the say for Lama Tesmalakhe's he says like this the Mishkan was constructed as Was constructed of crush him The beams and so on specifically designed planks made of atse sheet them Okay, we'll we'll explain what that it's about but they served as its walls That was that's how the walls of the Mishkan were made And that was bayna when they constructed it then they put it all together and and so on that was the bayna The building part of it and that was the Malacha of bayna a total of four planks. He brings down tenamas in height We erected and it together by a system of bars rings and sockets So as we know, that's the Malacha bayna He goes on to say that each of the crush and the of the planks of the Mishkan was overlaid with a thin casing of gold The gold was hammered Into thin sheets and shaped into a perfectly fitted You know perfectly fitted housing to put the crush and the beams inside And it was shaped out for the each plank goes inside. Okay, he goes on to say that It's a where does the maka bepatesh all that's part of bayna building He explains further golden nails golden nails were then hammered into the plated Into the plating this this gold plate to secure it onto the planks Now, obviously with the hammer it's banged in with nails the final hammer blow that would nail the gold um, the the gold the actual gold Sheathing onto the plank to perfect its surface and symmetry was the malacha of maka bepatesh In other words that final hammer blow chazal made it into one of the la metes malachas Okay, that's called maka bepatesh and as we can see obviously it's a final hammer blow It wasn't the whole building of the of the of the crush him It wasn't the the whole lining of the gold onto the planks and so it was a final hammer blow with the nail um He brings that he brings that interesting that apparently the preliminary hammering and shaping of the metal was not a malacha Maybe possibly bayna, but the mysa day didn't chazal did not make that into a malacha But they said that the final hammer blow would be maka bepatesh, which as we know today is one of our 39 malachas Now interesting he brings the safe la metes malachas from the rambam That the maka bepatesh hako achas is one that bang it's that final bang is that less bang Is that all the banging? You know 10 times you're banging in the nail. That's not maka bepatesh Maka bepatesh is the final blow the final bang that um solidified it basically what to complete the action He goes on to to bring down further from the infusion and so on from chazal that the gold The metal vessels in the mishkan were also hammered and formed in this manner The final hammer blow that completed the vessel and perfected the its symmetry was its symmetry Was maka bepatesh the of the malacha that we know today the final blow Someone to say he brings out in the back that could be that the bangings of the hammer with the nail before Was preparation for the final blow because that's solidified. Okay be it as it may the final blow is what we know is maka bepatesh Okay, just one last thing uh brings down the safer shabbos home that the question is why okay maka bepatesh very nice banging You know final blow with a hammer. Why don't we just call the malachi, you know finishing an item or something like that You know why don't where anytime you finish an item? The that would be a malacha. What do we have to call it maka bepatesh actually banging with her hat with a hammer So he just brings down the mice at that the bar because of the fact that the it was that they used to fit when they finished The items in the mishkan the vessels in the mishkan with the gold and the silver and so on In general it was the craftmen who made the gold and silver used pencils would perfect them by striking the final blow with a hammer It was a hammer that was used. I mean he brings this from taesvis In shabbos and lemae said that that's how they bring it down that that's why we call it maka bepatesh Because of the fact they actually use the hammer. Okay, we're gonna stop here. Obviously

Welcome everybody. Shea number 880. We're learning today Lee Lee Nishmaz Mousheh doyf ben Reban Ziesel, Lee Lee Nishmaz blima bas Reb Mousheh. Getting back to our Malacha of Maqe Bepatish. Okay, so we started talking last year in reference to what Maqe Bepatish, the final blow was all about. One of the 39 Malachas, just real quickly to read one more item from the Sefer Lamites Malachas. He says, occasionally a lump or other imperfection might be discovered later, which could be corrected. In other words, in one of the vessels of the Mishkan, which could be corrected by a simple hammer blow. This single correct of hammer blow was the Malacha of Maqe Bepatish. Others hold like that. Others hold the finishing touches, which we spoke about last year with the gold and the silver. Okay, be it as it may, we now want to know how does it apply to us? We, you know, we want to have the Mishkan, but in our day and age what do we do when it's Maqe Bepatish apply? Okay, so goes for the Sefer Lamites Malachas on page 111, 111, 111. He goes, he says like this, however the general, as we've been talking about the hammer, final blow, and so on. Okay, however the general Malachas of Maqe Bepatish that would apply to us may be defined as any act of completion. That's the bottom line. Any act of completion. This act, this act need not be accomplished by a hammer or any other tool. In other words, you don't have to have a hammer and use that to complete an item to be over the Malacha of Maqe Bepatish minateira. You don't need the hammer and you don't need a tool. We're going to talk about various different examples you could even just do with your hand. A person could be over Maqe Bepatish by doing a certain act with their hand. In fact, any manner of creating, perfecting, or repairing an item can be considered an act of completion of Maqe Bepatish and be classified on the Malacha of Maqe Bepatish minateira. But again, we do want to keep in mind that it's the end of the action that's running into the Maqe Bepatish part. The parts before that, if somebody fixes something, the items while they're fixing it, that's part of either Boine, Tikken Kli, or whatever it might be. But the final actually Tikken Kli, some Tikken Mon is actually is an off Maqe Bepatish, but the real Maqe Bepatish minateira is the final action completing the item. So just to go through some quick examples, real quick jumping into it, whereby we see things that apply to us. First of all, it brings on, say, for the time of Tasmalach, is fashioning a hook out of a wire hanger for pulling a lost item from under furniture or the like. Something, let's say, fell into a sewer or something fell under where you can reach it. So I need something to get that item. So many times people just take a hanger, right? You take a hanger, fashioning the hook, you make a hook out of it, you stop betting the hanger in a certain way, you make a nice hook, and it's very easily helps you catch that item. So fashioning a hook out of a wire hanger to hook something, to get something, that would be running into the problem of Maqe Bepatish. Another case which we've spoken about in the past, in reference to Kareya Tehring, but he brings down, and we spoke about Kareya Tehring for a constructive purpose, detaching pages of a new book. This would have to be a new book. We're not properly cut at the corners. In other words, somebody has a new book, somebody has a new safer. We're not talking about where we're stuck together from food. That we spoke about that separately. But now you have a new safer, and it was never cut through at the corners. Now, what you want to do is just with your hands. You don't need a tool, you don't need a hammer, you don't need a knife. You just cut it with your hands. You'll now separate the two pages. You'll now separate the two pages that were actually never cut through at the corners or any other part of the page. So as separating that is the isser of Maka Bapatish. You now go ahead and complete the safer. You go ahead and complete the book. You make it a fully usable book, fully usable safer. So that's another example of Maka Bapatish, making it doing one single action and completing the item. Another case, another example he brings down, bending a safety pin, bending a safety pin back into its correct shape. You have a safety pin that you want to use, and it's bent out of shape. I can't use it, it's garbage. But what I'll do is now I'll just bend it back into shape. So that's running into, you're now making it, you make one move, you bend it into shape. So bending a safety pin back into its correct shape is Maka Bapatish. You now make it usable by bending it back. Now, again, we want to keep in mind it doesn't bedavka only mean the final one. It could be, you might have two bends, you know, so I don't want people to understand, well, if I bend it once, it's a problem. But if I do two bends, it's okay. No, it's also, it's Maka Bapatish. That's that you're doing an action to complete the item and now make it usable. Another quick case he brings down, straightening the bend clasp of a necklace or a bracelet so that it will open or close. In other words, you have to piece the clasp that holds from the necklace or the bracelet or so on and it's bent out of shape and it's not usable. So what I'll do very simply, I'll just bend it back into shape. I don't have a hammer. If you use a hammer, okay, that's worse, obviously, but it's not even worse. It could be the same thing, but you don't have a hammer. It's just with your fingers, you'll bend it back in the shape. So that is taka running into a problem. You now make it usable. Straightening the bend clasp of a necklace or bracelet so that it will open or close is also running into problem of Maka Bapatish. Doing a final action to correct an item. He brings another interesting case, which applies a lot. Somebody has a, somebody has a fork or knife, a plastic fork or knife, a low quality plastic fork or knife or spoon or whatever the case is. So sometimes you have a piece of plastic over there and whatever. It's it's hard to hold, it hurts your hand, it cuts your hand, you know, a little piece of plastic sticking out. So he brings out an interesting that trimming off excess, again, the safe alarm and test my luck is trimming off excess plastic material from a low quality plastic spoon or fork would also be, you're not completing again, you're completing the fork or spoon and making it fully usable. It was sort of usable before, but now you make it fully usable. It doesn't scratch your hand. It's easier to use or whatever the case is. He brings out that would be a problem of Maka Bapatish. I just want to point out the we see over here how the distinction between Boine building and Maka Bapatish by Boine was more, you know, you're doing an action of you're doing some work to do a certain thing, whatever the case is, but over here, it's a single action. That's the point that we want to bring out. It's a single action to complete the item. That's why it's Maka Bapatish. When it's a few actions and you're fixing something that's more of tick and cleat, that's more on the Boine side. But again, we see how closely related they actually are and we could see how whereby some things might possibly mean Maka Bapatish, but you can maybe even sometimes say it's also Boine building. But we're going to see how that works down the road. Another case brought down the Shilchanarach actually, it doesn't so much apply to us today too much, but somebody has a chicken coop. Years ago, people used to have chicken coops and you make a hole in the chicken coop and it's a two-way hole because we're going to, we have to talk about making a hole in an item. If it's one way is Osamidra Bonan. Again, if it falls into the category, if it's two-way, in other words, made to go bring, put things in and made to take things out, it's Osamidra Bonan. But making this hole is the Isser of Maka Bap

Welcome everybody, here at number 881. We're learning today Getting back to our new Malaqah of Maka B'Patish. Okay, so I just want to explain an interesting concept in Maka B'Patish. It's actually in the Rishonim, but it's just important And it's a little bit academic, but it's important to keep in mind it just helps us understand it a little bit better because of the fact that it's so close to the mulacha of Boine building. We've been talking about what maka Bapatis actually is. We said that it's the final action to complete an item. So the question comes up, if I do an act, if I do an act, not if I do, but a person doesn't act, let's say, on Shabbos, and they complete an item. But that act is really part of another mulacha, like Boine, but we're going to see another interesting example, like, let's say, a Sefer Torah. Somebody writes a Sefer, they have a Sefer Torah and they're missing one letter, they're missing one letter. So the Sefer Torah, as we know, is not usable, it's puzzle. So now they're going to write in that last letter, right? They're missing one more letter, they're going to write the last letter. So now by writing in the last letter of the Sefer Torah, they now made the Sefer Torah usable, thus being it the mulacha of Maka Bapatis. They did the final blow, even though you'll say, whoa, they didn't use a hammer, they didn't use a tool, they didn't do anything. They wrote the letter, I understand that's the mulacha of Koisei, writing, but that's not an action. No, but that is also part of the mulacha of Maka Bapatis, the final blow, they now made something usable. So the Sefer Shabbos' home, Rapsim Chabinim, consciously, that brings on this example interesting in conjunction with Dimach Leikis in the Rishayna. But to make a long story short, the question is now, is one over the mulacha of Koisei writing? They wrote a letter in the Sefer Torah, you wrote a letter, period. So that's the mulacha from the Torah of Koisei writing. And are they also khayev for the mulacha of Maka Bapatis, which is completing an item. They now completed the Sefer Torah. If they're missing five letters and they only wrote one, it's not Maka Bapatis, that's Koisei writing. A person is khayev for Koisei writing if they wrote one letter in the Sefer Torah, even though they're missing another five. But the Sefer Torah is still not kosher. Again, this is academic, but we just want to get an understanding how it works in conjunction with the mulachis. So Lemaisa, this is a Machleikis that he brings down, does the Sefer Shabbos' home, that some would say, we're not going to get into all the sheet, is now just like you have the concept in mind to have the understanding. But some would say, no, no, you're only, that's the mulach of Koisei writing. And a person is a khayev for writing. Others would say, no. Others say, no, that it's good, a khayev for Koisei writing. But you also get, your persons also khayev for Maka Bapatis. They now completed the Sefer Torah. So in other words, those who say that it's only Koisei writing, it has to be a something whereby an item is complete. Just to explain and get a better understanding, the item is complete. But they now do an action to make it usable. For example, for example, you have with the Sefer, with the book we spoke about last year, somebody has a completed book. Somebody has a completed Sefer, right? It's usable, not a backtracking. It's not the question that it's usable. It's complete. My book that I have is complete now, but I want to read the page. So I have to cut the, you know, the two pages are attached. So I have to tear them apart to be able to read it. But it's done. The Sefer's finished. But for me to get to it, I'm going to tear apart the two pages, for example, that were attached by the manufacturer and was never really completed. So some say that that is the action of Maka Bapatis. You have a completed item, but you do an action to make it usable. Others want to say, no, you actually, you could be, a person who could be over Maka Bapatis, even by just completing an item, even though it's really another Malacha, like we said, like the Sefer Torah, I'm doing an act of writing. I'm writing a letter, but it happens to be the last letter in the Sefer Torah, or doesn't mean the last, however it works with the Sophress, we're not getting into, but it's the last letter to complete the Sefer Torah. Yeah, it's clear you saved writing, but now I also have a completed Sefer Torah. So some would say, no, you have two Malachas over there. Another interesting case he brings down is the case of, somebody puts in four legs into a table. So it's an interesting concept how, let's say somebody, you know, so if you put in the final blow, a person has a hammer, they're banging in one leg, banging in another leg or whatever, they screw in the last leg, the last turn or the last banging or whatever is good, so that we understand this Maka Bapatish. But again, let's say somebody has four legs and they just click in and they'll click in two at a time. So do we say that they click in two and two and now they have a completed table, right? And so the question is again, do we have the Malacha of Boine building and there's no Maka Bapatish, there's no final blow. I banged in two table, two legs and two legs. It's all part of Boine building, or do we say no? Person has Boine building, he was building the legs, that's right, that's correct. And now he also has a separate Avera, of a separate Malacha of Maka Bapatish. He did a completion on the last two legs, even though it was really part of Boine. Okay, so just again, like we said, it was academic, but we want to have an understanding and this is a Makhlaikis that brings down the Seif Alam and Test Malachas that some would say, some are showing him actually say, yeah, no, what do you mean? You have two Malachas, one Malacha of Kaisei with the Seif Al Taira of Riding and the Malacha of Maka Bapatish. And they would say with the table too, the same thing, that you have the Malacha of Boine building and then the Maka Bapatish, you now completed it. Just to give another case whereby we see an act whereby the garment, an item, a garment in this case, which we'll talk about a minute, was actually complete. And it's just, again, it's like the book or like the Seif Al Way by you just tear apart the pages. Even though it was complete, you just need one single action to now make it usable. So you have complete and then you want to make it usable. So just another case like that. We have the, brings down the Seif Al Shaba's home. Habasech Beisa Tzavor B'shaba's Chayif Chathas is a famous case that if one makes a neck opening to have a garment, it's complete, the garment's complete, but it's a little bit stitched up on top. So you want to just, a person just tears it apart to make it opening for the neck. So that's an interesting case in the Gamar and this person's Chayif Chathas that if one makes a neck opening on Shaba's, it's a regular, completed shirt, a regular, completed blouse or whatever it is and a little bit, it's stitched up on top and they tear it apart up on top. So that like this, they could now use it. That would also be a case of, there'll be Chayif Chathas, there'll be Maka Bapatish. Also, because this again, here we have another case whereby the garment's actually done, it's just you have to pull it apart a little bit up on top. But you have a complete garment as opposed to the case of the Seif Al Taira where you don't have a complete Seif Al Taira. Okay. Okay, just to read real quickly from Seif Al Shaba's home. The mysyn conjunction with this Makhlaik is again, it's all academic but we get a better understanding. Any act that, let's say the case of the table whereby they're putting in the legs and so on, any act that is part of the utensil's basic construction, okay, that's an interesting point that anything that's part of the utensil's basic construction falls under the category

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Welcome everybody share number eight eighty-two Getting back to our Malacha of Maca Bapatis, okay So I want to explain there's another part of Maca Bapatis. Maca Bapatis is of Malacha Now there's a part of Maca Bapatis, which is actually the tilde of Maca Bapatis as We know we've we've spoken about in the past the av of a Malacha is the way that it was done in the Mishkan and The tilde is usually any action that is very similar to that action But it's not exactly what was done in the Mishkan so in the Mishkan Obviously, we understand with it was with the hammer Maca Bapatis They did the final ball the final final blow the final banging of the nail We spoke about with the gold and so on okay with the gold plating now The part of Maca Bapatis. That's actually the tilde In general sometimes the mission we do it to cause the tick and cleave But we know it as today tick and we know it as as in general tick and monad the the action the quote the phrase Called tick and monad is actually false. It's a tilde of Maca Bapatis now the the the safer Lamites malochis on page Let one one one one two one one one twelve. He says he brings it down like this He says that there's two this there's a way that whereby one could do a final action And it could be an action of creating whereby you're creating a new workable item and Also an action of perfecting now. We've explained in the last year in the previous year that that In general it was a Malochis how what? You know how what in other words is do we say that in general Maca Bapatis the maloch of Maca Bapatis And now we're going to see the tilde tick and cleave is Whereby I have a complete item and now I just perfect it in some way or do I say It doesn't have to be only an action of perfecting It could be part of the creating like in the case of boy building of the of the table and so on and you're completing It so what's a perfect case whereby you have a Creation you actually have a create of a new item and you also have an action of Perfecting an item in the same action you're creating it and you're perfecting it in the same action So it's an interesting case brought down actually in the in the Gamara the Mishabirah brings it down It's brought how much of a mice and Simon Shin of base and Mishabirah talks about it And that is if somebody wants to make a toothpick Somebody wants to let's say they have something stuck in their mouth and their teeth and they want to make have a toothpick But they don't have a toothpick handy now, but they have a they have some wood They have a they have some wood the splinter of wood a piece of a tree or whatever it is So it'll take off a splinter and they're gonna make it into a Toothpick right right now it's a piece of wood It's a two by four It's a piece of the tree whatever the case is but so now I but but I take off a sliver And I take a nice little sliver piece and now I have a perfect fit toothpick now We're not talking about of course you carving it out That's not the issue and that's not what one is doing They just take off it They pull off a little splinter and it's small enough and it's very well usable for a nice nice toothpick They were now over it's one of the Lama Tesmalachas of Makbapatesh But actually the Tolda which is Tikanmana they're doing an act now by making this toothpick Even though they didn't start carving it out and you know shaving it down They just pulled off a splinter of wood that's now going to be used as a toothpick They did an act of creating and an act of perfecting the act of creating they created a toothpick till now It was a two by four till now was a piece of the tree But they ate they created it and now in one number two They also perfected it because of the fact that they completed the item which is now a usable toothpick Now the only difference would be which we do find in Various different Malachas you're gonna find what we find sometimes we're gonna see especially when it comes to cutting nails And cutting hair cutting nails these type of things interesting that what we find Where by by hair it might not be so muster because somebody could pull out a hair with the hand But for example like nails we find that using a utensil a scissor it was one cuts the nails It's a derisa and and then we're gonna see sometimes it could be a drabun and if they don't use the the scissor so the Mishabur explains to us in this case that Again, we're gonna talk about that's all part of the Malachas of Goesis, but you have once in a while We do have instances whereby if somebody uses a Instrument a Klee to do that action only then it's a derisa But if they do it without the Klee let's say with the hands or whatever so will be a drabun It'll still be awesome will still be a drabun Again, we're gonna talk about how that works in conjunction with hair We'll talk about how that works in conjunction with nails I just wanted to give an example But over here the Bishop really actually brings down and he says because she but in any case I want to make it very clear that all these cases are awesome It's just a question of with it with an instrument is a derisa without an instrument is a drabun So he brings down doesn't she bring and it's him and she didn't have give a she didn't have base if Cotton you're the game will because came in your cell a cut my kid a lot size machine if somebody wants to pull off You know little you know a splinter from the 2x4 from the from the from the tree or whatever and he wants to pick its teeth He wants it whatever yes, he wants it needs a toothpick the awesome is mission She was he said as the mission brewed this will be awesome a drabun on to who came ticking Klee. Oh So that he goes for they just explains the dafka in Yikta menu But yeah, that's only if somebody pulls off the splinter with the hand of the other spotter Then they take a potter from a hat that's mission the is malochek a lot of yad If I was mission was fuss, but it would still be awesome a drabun on But he doesn't say the mice I will in Yikta menu but Klee if they take a use some sort of a Klee and Could they laxates by Sheen have they use a clue slice off a piece of the wood from the from the from the beam From the tree or whatever it is I'm laxates by Sheen have I left high up by a dollar so to do use it to keep open a door whatever the case is Oz he malochek a moora. This is talking a lot of Gamura She must be a Klee I'll do they have a high of the note it notice how he says shamas shama shama Shama Klee that the mat them they're making it into a Klee now becomes a By doing that one action they make it into a Klee so you have the action of perfecting and Creating all at the same time with this type of a toothpick that one makes from a piece of wood So we see over here you could have two different type on again Like we say you have the perfecting part and the creating part and that's all part of tic amana Of course, which falls on the mark of a path. It's just real quickly to read from the safer Shabbos home another type of act that is included in the in the malacha of mark of a path is To conclude to come on is that of creating a tensile it brings from the Gamur and Bayer Which is what we're talking about teaches that if one clips a fragment of wood in order to fashion in Fashion it into a toothpick that person is liable for a Chattis offering another is the their hive men a Tyre if it's done with a cleft and the yard like we saw in the mission Bro be there a bonnet, but it all falls under the category of tic amana and mark of a path ish Another interesting example he brings on to the safer Shabbos home The he brings out an interesting that again with the creating and the perfecting at the same time similarly if we mold a piece Of clay into a usable shape. They'll make a piece of clay into a usable shape For example a cup they'll mold out a piece of clay into a cup He has fired the person has violated mark of a path ish again It could be tic amana however you want to

Welcome, everybody, to number 883. We'll learn the trailer of Fush Leymah, live shebrach abach, schai afromet, shatak ahever of Fush Leymah, besoch shach hayli Israel. Getting back to our Malachah of Makkabapatish. Okay, so we spoke about last year. We said that Lemaïsa, the, we're working now in general with the tolda, the tolda of, the offshoot of Makkabapatish, which is in general, taken mona, taken kleed, taken mona. Now, there's another type of, another, another category actually of taken mona of Makkabapatish that brings down the safer, the safer shop is home. It's from the Mishaburah. It's actually from the Shilkhanaach and Mishaburah and so on. That is interesting concept that assembling two separate items that are not usable individually. In other words, you have two separate items and each one individual is not, is not usable. But when they become one, when, but when you make them into one, when you combine them together, you now make the two items usable. You have one item not usable, another item not usable. And now let's put it together and we have one big usable item. And so the interesting concept with that brought down the Mishaburah talks about explaining the the Shilkhanaach because that is inserting a new shoelace into a shoe. I have a shoe and there's no shoelace. As we know, a shoe without a shoelace then needs a shoelace, right? You have a full shoelace and there's no shoelace. There is not usable. It's not wearable. It's nothing. You know, you can't keep it really on your foot. But now when you insert a shoelace into it, a new shoelace, now, well, of course, we'll talk about what about if it fell out, you put it back. Okay, that's a separate issue. We're not getting into that right now, but let's start. Take it slow, step by step. You now insert a new shoelace into a shoe. You now have a usable shoe. Before the fact, you had a shoe that's not usable. You had a shoelace that's also not usable. Now you put them together. You have a new creation, a new form of a creation, which is a usable shoe. So that's another type of maka-bapatish. Again, we see all these cases. It's nothing to do with hammer, nothing to do with tools or whatever the case is. There's various different types of maka-bapatish with the offshoot, with the told, actually, which is actually taken in Mana, whereby you're creating. We spoke about last time perfecting and creating together. Now we're talking about just simply combining two items which are not usable and making them usable. Okay, so now another interesting case within the same category is, again, the safe shop is home brings down, but Lamisa is from the Gomorrah. And that is stuffing a pillow, stuffing a pillow with feathers. Let's say, for example, for example with feathers, somebody has pillow stuffing or feathers, whatever the case is, that's going to be stuffed into a pillow. You have a pillow that's flat, that's not really usable, and you have separately the feathers and a pillow stuffing that's also really not usable. Now you put them together and you create a new item. So he brings that down also. We don't want to get into all the details. He brings that on the bottom, the whole thing from the Gomorrah, but just to read real quickly from the safe shop is home. The same applies to stuffing a pillow with feathers or with a pillow stuffing or whatever it is, would be another example of creating a utensil. You have two items which are not usable. You put them together, the feathers into the pillow, and they become one usable pillow. So another interesting concept in reference to Makobapatesh and Tikkimana. So just real quickly to go through the Mishibura. It's in Simishin Yudzai in reference to these shoelaces. Somebody has, it doesn't have to be Bedavka new shoes. We'll talk about new shoelaces. We'll talk about if they came out the old ones, but as far as new shoelaces, that's where it's the problem of Tikkimana. So the case, the Mishibura is brought down again in Simishin Yudzai, in Sifka and Tezaiin. He says, b'minal khadash in a new shoe, but we'll see afterwards, not even Bedavka new shoe, but it's new shoelaces. This also, in this case he says, putting new shoelaces into shoes, it was just a little bit like that, even if the holes might be bigger and it's not so hard to put it in. There will still be a problem, he says, of Tikkimana. And then he says further on the, in Simishin Yudzaiin, that the new shoelaces, right, is also that weren't in the shoes from before is taka also to put in the McCray Missa, Missaakin monad. This is of Missaakin monad taken Klee and Maccaba Pates and so on. Okay, the reason why he says is because it the Michab is really talking about what it what about if they fell out, could you put it back in? Okay, but we're gonna get to that afterwards. Let's first see what the case is. So now the Mishabir tells us interesting not just by shoes, it's a it's a problem of taken monad, not just by shoes you're not allowed to do it to put in new shoelaces, but who had in Sarbol, but but like overalls type of things, or somebody has pants, these type of things. Sarbol, a Michna, a Mishih, not to put in a belt was a minute, what about a belt, but to put in a band, right? Sometimes somebody's pants have a band, overalls or whatever, people in general not gonna be working on their overalls on Shabbos, but let's say on the sometimes you have on a hood, brings on the Sefer Lamitas Malachas inserting a new lace into a coat hood, sometimes a coat hood, right? You have a you have that string, you have the lace that has to be you put it in and and it stays in there. Once it stays in there and it's now you could tie it, you could pull the hood close and open the hood and so on. This is taken monad, that's not allowed to be done. So inserting a new lace into the coat hood says the Sefer Lamitas Malachas inserting a new shoe laces into shoes like we saw, all that is not allowed to be done, whether it's in pants, whether it's in the hood of the coat, it could be sometimes the middle of the coat, but inserting these the band or the lace, a new lace, new band into the the coat or jacket, whereby you pull it and now you could tie it, not to do the tying, but just inserting it itself is not allowed to be done. Now but what about a regular belt? Could I put my belt into my pants? Is that a problem? Not closing the belt, that's not the issue. We're talking about I want to take my belt and I'm putting on my pants and I want to now put on my belt. Is that a problem putting the belt into the loops on Shabbos? Is that a problem? So says the Meshbara. No, it's not a problem. Tells us the Meshbara, Avil Avnate is shari, of the putting in a belt, right? Is shari, Avil Avnate is shari lachnisa, afila be mykh nasaim hadoshim, even into new pants, a person has a pair of new pants and they've had a belt in there before. Again, we're not talking about where you're sticking it in, you know, the band or the string to be able to pull it closed. We're talking about a regular belt into, even if it's new pants, putting it into the loops, it's not a problem. Why the Le Mavatile Hossam? Because that's really the point. The Le Mavatile Hossam, it's not going to stay there. It's not going to become part of the pants. For hu asila hakh nasa lahui tzitadir, and it's something my belt is made to take on and off on a constant basis. One day I have the belt in this pants, one day I have the belt in the other pants, and it's made to go in and out. We've spoken about this subject of in and out many times. When something is made to go in and out on a constant basis, it's like a door, like a window, it's made to open and close. There's no buoyant, there's no cicer, and thereby there will be no makkabapatish and no ticket mana. So putting in a regular belt into regular pants is perfectly fine. Okay, so now we'll talk about next year, we want to finish up now, but what about if the shoelace fell out? You know, if you have a shoe an

Welcome everybody. She's number eight eighty four. We'll learn it today. Getting back to our Malacha of Maka Bapatis. Okay, we started talking about last year in reference to we said shoelaces, putting in new shoelaces is not allowed because you're making it's the concept of making putting two items that are not usable. A shoelace is not usable. A shoe is not usable. Putting them together, you now have a usable shoe. Now the question is, what about if the shoelace came out? The old shoelace came out. Maybe I'm not allowed to put it back. Let's say it came out of one of the holes. Could I put it back into the hole? Let's say half the shoelace came out. Am I allowed to put it back into, you know, came out of three or four holes? Am I allowed to put it back in so that I could tie my shoe? So let me ask you to make a long story short. Again, we're in our Semen Shin Yudzai, which is all actually talks about ksharim, which is tying knots and so on and opening knots. But since we're talking about tying knots, shoes, right, tying these type of things, obviously it's all in that Semen. So he says like this, as in Mahabhar in Sif Bey's, that if two, just in English, if two straps, if the straps, I'm sorry, if the straps of one's shoe or sandals, for that matter, have slipped out, or if the greater part of the foot is no longer covered, in other words, you know, it's not the whole strap or part of the strap, whatever the case is. By the shoe, it is allowed, it is permitted to put the straps back in their place on Shabbos and to, you know, to fasten these straps back in. But one has to be careful that they don't make a knot. Sometimes if somebody wants to make sure that they're straps, the shoelaces don't come out, they'll make a knot on top of the string, on top of the shoelace, right? You have that sometimes, sometimes people make on Sitzis at the end of the Sitzis, they'll make a knot, so that you're not allowed to do. You're not allowed to make a knot, a single knot, on the top of a string. It has a din of a, it has a din of a double knot. It really has a din of a double knot, which is a question, if it's very strong. Okay, we're not going to get into it. We learned all the Halakhas of Kaysher tying and Matar on tying, but it as it may, if the straps get slips out of the holes, one would be allowed to put it back. You can't put a new one, but outside you could put it back, but you have to be careful not to make a knot at the end of the shoelace. Now, as far as what we mean by if most of the shoe came off, in other words, it doesn't really mean so much the whole shoelace came out. There's a couple of various different ways of learning it. I'm not going to get it too much into it. It doesn't apply too much today, but one interesting way of looking at it brings on the Mesh-e-Bruh, that Vi-e-sh-me-fa-sh-e-m-sh-e-n-nish-mad-menol-a-mi-roi-v-ra-g-loi-a-li-deh-she-e-in-mu-hudeh, and the fact that it's not tight, a good chunk of the shoe actually came off the person's foot, and they just want to put these shoelace into different holes. Ver-roi-ts-e-li-te-he-ru-t-su-a-be-na-k-e-v-ach-e, and some different holes to make it tighter. So that would also be okay, but again, you can't make a knot. And just to read real quickly, the Mesh-e-Bruh, what he means by you can't make a knot doesn't mean that it's shooting the shoes itself. We spoke about your lot of tight shoes, but we spoke about how to do, how to tie regular shoes, but Perish, he says, she-la-ya-se-ke-she-be-roi-sh-e-i-she-la-yi-sh-e-mi. In other words, I want to make a knot on the top of the shoelace so that it doesn't come out of the hole, the ke-she-sh-e-sh-e-l-ke-yoma. This is a ke-she-sh-e-sh-e-l-ke-yoma. So now it's interesting to note the Mesh-e-Bruh brings out the im-ke-in, which is sh-e-l-on, or b-m-n-al-em, or b-m-i-ch-e-sh-e-m. They're given l-i-k-sh-e-r-per-ish-e-m. That it's a standard procedure, he says, as Mesh-e-Bruh, that somebody ties a knot at the tip, at the end of their shoelace, like we said, you know, that it shouldn't come out, that it should stay in the hole. B-f-il-e-m-a-na-ke-e-v-ro-ch-e-v is as-e-la-ch-e-ze-ran. Because even if it's a wider hole, because that's what people do in general, so he said, one would not be allowed to put a pack, because in fact, there's a gazera, somebody might make a knot. So, but Lemaiso, the, uh, the Deir-sh, the Mesh-e-Bruh, and the Deir-shu, brings down n-e-n-u-sh-e-in-d-e-re-ch-e-l-as-e-s. He brings down Taka from, uh, from the Shul-ch-e-n-Sleimer, uh, Shul-ch-e-n-Sleimer from Rep. Shleim-e-zal-m-an-ar-bach, Lemaiso, with Man-e-nu-sh-e-in-d-e-re-ch-e-s-k-e-s-e-b-r-o-ch-e-s-e-ru-ch-e-an-al-em. In general, we don't make knots on the tips of the, um, shoelaces. We usually have a little piece of plastic that makes it go through very easily. We don't have to go stop making knots. And Deir-shu-e-m-e-s-e-b-ruh, you didn't have that, so it was a little bit different. Uh, but he brings down from again from the Shul-ch-e-n-Sleimer, that now, with Man-e-nu-sh-e-in-d-e-re-ch-e-s-k-e-s-e-b-r-o-ch-e-s-e-ru-ch-e-an-al-em, uh, came out of the holes, one would be allowed to put it back. It comes out of the holes, you just put it back into the holes. Okay, just, uh, two more quick things. The, the Ramataka says over there, just one should be careful, as long as it's not a Tyrech. In other words, if it's very hard to do, sometimes you have these very tiny holes, and it becomes very hard, and it brings down, it's like everyone might come to make a knot. But I think in the, in general, the regular, regular holes that we have in the regular Shuls, the shoes, nowadays they go in pretty, pretty good in and out. Um, that's not a major issue. But if it's, if it's a problem, and it's a big Tyrech, um, and it's very hard to do, with the Ramataka says not to do it. Uh, but, um, okay, so now, just moving right along, that brings down the safe right to Allah, is that the Kaulash Kainim, La Nishmatu, La Gamre, definitely if, if the shoelace didn't come out all together, there's no problem putting it in. The regular standard shoes, they go in very easily, they go into the holes, and others, the shoelace goes into the holes. And he brings out one more interesting thing, um, which is not like the safe Ramataka, and the Shaba's home, a little bit different. He learns, he brings from the Shulchan, that if you have, let's say, let's say the guy's shoelace tore, right? It's, it's not a new shoe. If it's a new shoe, putting in a shoelace in a new shoe, that's for sure you can do. That's nothing to talk about. That's a real ticking mona. Um, even, even putting in just taking an old shoelace, don't have to be a Badafka new shoelace, but you have a new shoe that was never used. You never had a, you never had a shoelace in it. You never had anything in it. You know, go put in a shoelace, that can be done. But the question is, if somebody has an old shoe, and now the shoelace tore, um, is that a problem in the way we saw from the safe Ramataka, safe Shaba's home, it would be, but he does bring talk from the Shulchan. Um, he says it's mashed from the Mughal of Ramlata, and so on. The, the Veminal Khadash is also by a new shoe, of course, he can't put in a shoelace. That's because now you're making it, Meshwem Tekemoni, making it a non-usable shoe that was never used, nothing, and you're not making it perfectly usable. Um, the Meshwem of the Veminal Yashon, in other words, the Meshwem actually says Minal Khadash, a new shoe, but it's hard to understand it from the Lush, and how he says it like that. So again, the safe Ramataka, safe Shaba's home, learn not like that, that even, even a, um, even a, uh, it doesn't have to be an old shoe. It's just a question of a new shoelace, taking a brand new shoelace and putting it in. Um, you know, in other words, the first time putting it in, Meshwem of the Veminal Yashon, but, uh, but he brings down, as it says, a shoelace, that an old shoe, Shakvar Shom Man