Menachos 41

Today's daf is Menachos daf mem alef and we will begin nine lines from the top of daf mem alef on the outside. The Gemara Tanna Rabbanan on tallis kefulah. If somebody has a tallis and he doubled it over so that the original corners are not really the corners as far as the way that he used the beged. The question is where do you put the tzitzis? Do you put the tzitzis on the original corners or being that this person is doubling over the beged when he uses it? Perhaps he's supposed to put the tzitzis on the corners of the folds. Says the Gemara it's a machlokes tannaim. The Tanna Kamma holds chayev b'tzitzis. You put the tzitzis on the folds. Rav Shimon poiter. Rav Shimon says you don't put the tzitzis on the folds but rather you put the tzitzis on the original corners of the beged. The shavim, they both agree shaim kofel of the tofer sh'chayev. That if the person would have just fold the beged but rather he would sew the beged, then he would put the tzitzis on the new folds. Right the Gemara tofer Rav Shimon. You need a price to tell me that obviously if he's doubled over the beged and then he sewed it that way then that is the beged. If that's the beged, those are the corners. There's no debate. There's no two options in terms of where he's supposed to put the tzitzis. Says the Gemara like tzricha d'nochta b'sichi. Rashi says two shittos. Rashi's second shitah is he used white stitches which means that it would be very easy to undo. Thus so k'dei d'chaminah, even though he sewed it, we should look at it as a regular tallis kefulah, regular tallis that was doubled over and as a result maybe you should have an obligation to put the tzitzis on the original corners. Kamashma lan that everybody agrees that if it was sewed together, even white stitches, still the halacha is you're going to put the tzitzis on the new found corners of these folds. Rabba bar Rav Huna equal to Rav Abba bar Rav Nachman. Chaza Rav Abba bar Rav Nachman so Rabba bar Rav Huna once met Rava bar bar Nachman and he saw that he was wearing a tallis katan. The Ramo they hold he love it fell off and he was wearing the tzitzis on the corners of the folds. So, the Gemara says he told him if she told the also who what happened was one of the folds had un- gotten undone and as a result he couldn't wear it folded up anymore. He was wearing it regular, but being that the tzitzis had been placed originally with the folds were, so now when he put on this tallis it the tzitzis weren't hanging from the corners, but rather they were hanging like near his head. So, the Gemara says I'm going to tell him kind of the by Raisa. This is all base. That's not where you're supposed to put the tzitzis. The tzitzis are supposed to be in the corners. Now, the tzitzis were originally on the corners because originally this beged had been folded over, but now something had gotten undone and as a result the tzitzis are literally hanging from where his head is. So, the Gemara says he told him this is a problem. Also, shavya So, he took this tallis, he moved it away, he took it off and he took it off and he put on another beged on my way. So, Rava bar bar Huna told Rava bar bar Nachman he saw it was gabro talliso. Meaning part of what you did was good. You took it off, you put on a new beged that has proper tzitzis. That's wonderful. Thing is you can't just remove a beged that has dalet kanfos, put it into storage without putting tzitzis on it. And the reason is because tzitzis is not a chivas gabro, but rather it's a chivas tallis or a chivas cheftza. These are two very yeshivish / lomdish tzaddim. In other words, what Rava bar bar Huna was telling Rava bar Nachman the chiyuv to put tzitzis on a beged isn't just when you're wearing the beged, but if you have a beged that has dalet kanfos, even if it's sitting in your drawer, it's sitting in storage, it's in your hanging in your closet, it doesn't matter where it is. There's an obligation to put tzitzis on it. And as a result he told him that being that this tallis that had originally been a tallis kfula now has tzitzis in the wrong place, it doesn't have it on the kanfos, you need to fix it even if you're not going to wear that beged. So, he told him it's a real ramiyya, go put tzitzis on that beged even though you're not wearing it right now. Says the Gemara in Kiddushin, right? That tzitzis is chiyuv as tallis, it's not chiyuv as gever. Even in Mesayelei, I think I might have a raya to this Kiddushin Chazonim Rishonim, we had this in the previous stuff. Kivan she'argu ba'shaloish, lo yishayu matirin ba'cheilos. As they were sewing a beged, as soon as the beged was already a shiur of shaloish, they would stop putting cheilos even though they weren't wearing it yet. Why were they putting cheilos on it? Why were they putting tzitzis on this beged? L'chora, when you're wearing the beged, that's when you put the tzitzis on. Kivan she'argu ba'shaloish, once it had a shiur chashuv of a beged, they already put tzitzis. Oh, must be it's a chiyuv as tallis. So, isn't this a raya? The Gemara says it is, but Chani Chassidim in the Machlokes Rishonim, you can't bring rayos from the Chassidim Rishonim. The Chassidim Rishonim has mentioned throughout Shas were big machmirin. These were greatest tzaddikim, greatest chassidim, and as a result, just because they did something doesn't necessarily mean it's halacha. So, is there a leima mesayyelei that there's an idea of having tzitzis on a beged? Yeah. But, is there a leima mesayyelei that in halacha tzitzis is chiyuv as tallis? And as we'll see, there are other nafka minas l'halacha as well. The answer, says the Gemara, is no. But either way, so the Gemara mentioned this exchange between Rabba bar Huna and Rabba bar Nachmani that originated with regarding a tallis kfula, but really digressed into a very fundamental question. And that is, is tzitzis chiyuv as gever or is chiyuv as tallis? Again, what does that mean? Chiyuv as gever would mean that if a person's wearing a beged of dalet kanfos, then he has to make sure there's tzitzis. What does chiyuv as tallis mean? That if a person owns a beged that has dalet kanfos, even if he's not wearing it, he has to have tzitzis. And clearly, Rabba bar Rav Huna was of the opinion that tzitzis is chiyuv as tallis. Thus, he told Rabba bar Nachmani that it's not enough to take off this tallit katan and put it away and put on a different tallit. That's fine, but you still have to put tzitzit on the tallit that you removed. Says the Gemara that this chiddush of Rabbah bar Rav Huna, who holds that tzitzit is chiyuv b'tallit, who argue on the halacha. Not everybody agrees with that. In fact, he argues with a malach, a real malach, an angel. The malach asked Rav Ketina, a malach once met Rav Ketina the mitzisa dina, who was wearing satin. He had a linen beged on. And because he was wearing the linen beged, he wasn't wearing tzitzit. And that's related to Yom Kippur's daf, yesterday's daf, where the Gemara brings its machlokes b'Shammai and b'Hillel whether the satin with tzitzit is chiyuv b'tzitzit or patur b'tzitzit. What's the reason that you should be patur? Because satin is linen and tzitzit, the treilis, is wool, and as a result, it's going to be shatnez. Stating that, we know "aseh docheh lo saaseh." And not only is "aseh docheh lo saaseh" aseh, but the source, the makor in kol haTorah kulah, that "aseh docheh lo saaseh" is from satin with tzitzit. Stating that, not everybody holds that satin with tzitzit is chiyuv or patur. It's a machlokes b'Shammai and b'Hillel. We'll see more about that in a moment. So, either way, the malach saw Rav Ketina, who was wearing a beged made out of satin, and there was no tzitzit. On my left, so he told him, "Ketina, Ketina, sadina b'kayitz, you wear satin when it's nice weather outside. V'sarbulah b'chishtah, and then when it gets cold, you put on a sarbulah," which was a beged that didn't have dalet kanfos. In other words, you never wear tzitzit. Tzitzit show treilis mayteh ohel. Rav Ketina, you never wear tzitzit. So, the malach meets Rav Ketina and he gives him mussar. He tells him, "Ketina, Ketina, when are you ever going to wear tzitzit? If you're going to wear satin during the springtime, and then when it starts getting a little chilly outside, you put on your sarbulah, you're never going to wear tzitzit." The Gemara says, "Amalei say, he told the malach on she so asei, do I have to be worried?" Meaning, are there ramifications in shamayim? Do they punish people? If someone's over a If someone's mevatel mitzvas asei, the Torah says, the child of course. I mean if you have to do it and you don't do it, you would think there'd be some sort of repercussions. In fact, says we know that even was in action when it came to putting on tzitzit, right? Has an ability if somebody says I'm not going to sit in a sukkah. If somebody says I don't want to do a certain mitzvah. So it's in Kosev Maseches Kesubos where the says very clearly that could physically force a person to do a mitzvah. So if even is in action when it comes to mitzvah say certainly Shamayim would be in action but this is a different type of mitzvah because it's not a mitzvah that you wake up in the morning having. If you have a beged katan, then you have the mitzvah. So what if I don't have a beged katan to tie tzitzit? Why? Because I wear and that was his question. And she said I'm going to tell him risk and she not always but if there's a risk in Shamayim, then the answer is yes. What's the catch? I have then I understand why the kind of because there's a kind of and he wasn't satisfying his kind of and he kind of so if it's a kind of and I don't have a kind of tzitzit, then why would they punish Katina even the but the immediately says that there's no from it because okay so you want to tell me that is a kind of now you understand the story? Now you understand why the told Katina that being that is a kind of but even risk you're going to get punished. Means that if you're wearing a beged of katan, then you have an obligation to put on tzitzit but but if you're not wearing a beged katan, there's certainly no obligation to put on tzitzit. What was the telling Katina? He wasn't telling him you're blatantly violating the tzitzit. You're not because whether it's a kind of or whether it's a kind of or you're wearing a beged of dalet kanfos or you own a beged of dalet kanfos, there's no obligation to wear tzitzis. Rav Ketina owned sadin and he owned a sarbalot. That's what he used to wear and that's what he had in his closet. So whether it's chiyuv tallis, chiyuv gadol, either way, there was never an obligation to put on tzitzis. The ta'ana was chachi kamali, titch stigalim if the nafshi mitzitzis, that you shouldn't be circumventing the mitzvah of tzitzis. There is a mitzvah of tzitzis. There's ways to get away with it. Very simply, don't put on a beged of dalet kanfos. But at the same time, it's the wrong thing to do. Not only is it the wrong thing to do, in shamayim they punish. Not always, but be'idin rishcha, it's dafka then that they would punish. Either way, the Gemara thought for a moment that there was a raya from the malach, no less, that tzitzis is a chiyuv gadol. The Gemara said, really it's not a chiyuv gadol. So Rabba bar Rav Huna held it was chiyuv tallis and there's a little bit of a discussion in terms of what the malach held, whether it's chiyuv gadol, chiyuv tallis. At the end, the Gemara sort of leaves it unresolved. So the Gemara's going to get back to it later, but for now, that was the exchange. I should tell you something interesting. There's a Gemara in Maseches Shabbos daf kuf chet amud bet. It's a well-known Gemara. The Gemara talks about the chachamim that the tanna Rebbi Yehuda, Rebbi Yehuda bar Rebbi Ilai, used to make before Shabbos, right? Ahu chassid, the Gemara says, in shas it's always Rebbi Yehuda bar Rebbi Ilai. Whatever it says ahu chassid, so Rebbi Yehuda bar Rebbi Ilai, in addition to being the great tanna Rebbi Yehuda about Plukta d'Rabbanan Talmud Rebbi Akiva, he was also a chassid. And the Gemara says, kach hoya minhogei Rebbi Yehuda bar Rebbi Ilai. Erev Shabbos mevi'in lo re'um lechem. Erev Shabbos he would sit and they would bring him an areiva that was full of hot water. Verocheitz panav yadov v'raglav. He would wash his hands, feet and his face. U'misatech. And he would put on a tallis. Vi'yoshev besadinin hamitzuyatzin. He would put on linen that was mitzuyatzin, had tzitzis on it. Vedoyeh malach Hashem Tzvakos. And if you look at Yehuda bar as he was waiting to greet the Shabbos this is the that is an Indian to greet the Shabbos but either way he looked like a and his would hide from him the corners of their bag why you the base of the mission sites of the describing he's sitting he's wearing his bag head of sudden that was made out of linen it's sudden how much you want to send this citizen it the his they're sitting with the and they're also wearing their which are also made out of sudden and they don't have to on it and because they don't have to on it they're hiding it now why are they not wearing cuz they held like base shot I be shy my whole sudden is potter from review the hell of course like that sudden is sudden this and as a result they had to hide the corners of their bag head cuz they didn't want their rabbit to see that they're going like when in reality the review is tiny like this regardless this is the matter that the describes the context is it's describing the way you do used to be Shabbos it's interesting that the describes you do that he looked like a sudden the passion is like if somebody says he saw rabbit and he looked like a mouth it looks like that's the way you read the but if you look at the says the you know why the refers to the as a mouth it's based on this that we just learned that the says that the maker of and he gave a but now where he says you wear sudden when it's nice outside you wear when do you ever going to wear the midst of tzitzis? And says the Maharsha, I think it's much in the time of the malach that the malach wanted Rav Ketina to be wearing tzitzis when he was wearing a sadin. Cuz he held that sadin is higher than tzitzis, like Beis Hillel. Whereas the minag, like the talmid of Rabbi Yehudah bar Ilai was, they follow Beis Shammai that sadin is part of the tzitzis. But the bottom line is Rabbi Yehudah bar Ilai is wearing sadin and he has tzitzis on it. He's relying on not like shitas Beis Hillel and shitas Beis Shammai. Not like shitas Beis Hillel. And here you have the malach who holds the same way. Thus says the Gemara, he was like the malach Hashem Tzevaos. It's interesting by the way, Tosafos says in Maseches Sukkah daf gimel amud alef, so Tosafos says that there he brings from Rav Amram Gaon that there's six places in Shas that halacha is like Beis Shammai. Of course the halacha is always like Beis Hillel. Not only is the halacha always like Beis Hillel, but Beis Shammai are mocking Beis Hillel in a Mishnah here. It's not even Tosafos mocking shitas Beis Shammai relative to shitas Beis Hillel. There's not even Indian to be machmir. You're not going to find a baal nefesh machmir when it comes to shitas Beis Shammai. Beis Shammai are mocking Beis Hillel in a Mishnah stating that Rav Amram Gaon said that there's six times where the halacha is like Beis Shammai. One of them, the most famous one, the most notable one is Sukkah. What's the shear of a kosher Sukkah? It's a machlokes Beis Shammai Beis Hillel. Beis Shammai says rosha v'rubah v'shulchan. It's big enough that you could have rosha v'rubah and your shulchan. But Beis Hillel's shita is enough that it's rosha v'rubah. We pasken like Beis Shammai. That's why this Tosafos is in Maseches Sukkah daf gimel amud alef. The idach, what's the second one? Menachos perek chailes gabai sadin and tzitzis. Beis Shammai poiterin u'veis Hillel mechayvin. And we pasken like Beis Shammai that we don't put tzitzis on sadin. But the bottom line is, as says the Maharsha, that's why he was like the malach Hashem Tzevaos. Just make Indian the Indian and that is as the Gemara in Maseches Nedarim daf chof amud alef. The Gemara over here is discussing Omar Rav Yochanan ben Zakkai. Rav Yochanan ben Zakkai I learned four things from I heard four things from these are all things in terms of if a child or a lady was born and there's something wrong with the child that the reason is is because there was something imperfect and that's what caused the child to be born this way. The Gemara ends up saying that the law is not like Rabbi Yochana Ben D'Havai who said this over in the name who said over in the name of Malachim because the law is that there's no such thing as an imperfect the shots call my shoulder either way says the Gemara over there I'm a name Malachi is when Ben D'Havai said over these four things in the names of Malachi he must have meant not really Malachi but what he probably was referring to was that were that were like Malachi eating Malachi mommy say if you're going to tell me he was literally saying what he heard from a Malach how come Rabbi Yochana Ben D'Havai how could the law not be like Yochana Ben D'Havai you want to tell me there's a one this hey I understand Malachi okay like it's between a major London and a Malach so maybe the law is not like the Malach there is but over there the Gemara is discussing something very different the Gemara is discussing why children are born in a certain way and the Malach was relating it to a Tashmish you would think that when it comes to those types of in the key but there's a lot they're more but there's a lot so if they're more but there's a lot how's it possible the law is not like the Malach says the Gemara that when Yochana Ben D'Havai said over the name of he didn't mean a real Malach he meant Sadikim that are like says the Gemara if that's the case if they were Malach my car the Malachi the Gemara says the Malachi cuz they were unique like Malachi so what does that mean if If in the run the run quotes that Pesach says the run mitzini ashares says shahi mitzuyanim ven if dol mish neyadam kamalachi ashares kidam min hagod malame on yom shai is mitzuyanim sham kamalachi ashares am this neyatzman floy nisar mitzrayim says the rabbis the rabonim the mitzuyanim chapter mitzuyanim right but that mitzuyanim sham they're separate and as a result the reason they were referred to as malachi ashares cuz they were mitzuyanim. Rashi the mofaris on the shas had a different on the gemara. Rashi's gersa is not vamai kor malachi ashares demitzini kamalachi ashares. Rashi had the gersa demitzitsi kamalachi ashares. I remember chiyos maseches sodam chof and Rashi says two words demitzini demar chiyos changes it to demitzitsi sha atufin betzitzis. You know why they were called malachi ashares cuz they used to wear tzitzis like malachi ashares. Interesting. Obviously the two shas of this Rashi the gemara maseches shabbos daf chof but either way there seems to be some correlation between a malach and tzitzis. The marsha in maseches shabbos says specifically to sadam betzitzis and he relates it to the gemara that we just learned menachos daf mem alef amud alef. Rashi speaking more generally demitzitsi actually doesn't say anything about sadam betzitzis maybe he means rebbi huda rebbi loyes doim malachi ashares and he's referring to demitzitsi betzitzis. Either way gemara to omer tuvi barkisno amashmu. If you close the door with somebody has talisois in a kufsa he has to put tzitzis on them because tzitzis is choyvas talis not like the malach but rather like rabba bar maydeshmu asha the choydesh that a soken an older person that preparing tachrichin is getting ready for the next phase so tachrichin doesn't need tzitzis. My timer asha chasa amra the high rabba su ya vida because tzitzis only put on a beged that somebody is going to wear in a usual and customary, right? Being that tachrichim uh oh a live person doesn't wear, it's really made for once a person dies, it doesn't satisfy the criteria of Asher tachseva, and therefore, even though tzitzis is chiyuv somebody has tachrichim sitting in his closet waiting for, you know, to be worn at some point, so they don't put tzitzis on it. Says the Gemara stating that by he shaita, when a person dies and now the chevra kadisha, they put the the tachrichim on the person, vadai raminoli, then they should affix tzitzis to the tachrichim. And the reason is mishum loye lurosh cherpaso, because if the meis isn't going to be wearing tzitzis, it's going to be a bichina of loye lurosh. What does loye lurosh mean? You're not supposed to laugh at someone that that can't afford or who's less fortunate than you. Here too, this person is less fortunate because the chevra kadisha, they're wearing their tallis and they're wearing everything and and now this person's lying here dead is already a chiyuv in all mitzvos. So therefore, we put tallis tzitzis on the tachrichim because otherwise it would be loye lurosh. Now, it's pretty it's pretty clear in this Gemara that there's an inyan to put tzitzis on tachrichim, right? It's pretty clear. Truth is that there's another Gemara, a Gemara in Maseches Bava Basra daf ayin dalet amud alef. The context over there is also Rabba bar Rav Huna and the Gemara over there is talking about the Rabba bar bar Chana, I'm sorry, not Rabba bar Rav Huna. Rabba bar bar Chana where the Gemara tells all the different stories that that happened, the fantastic ma'asim and all the the famous aggadeta, but either way, one of the stories the Gemara says that Rabba bar bar Chana said I was once in the midbar and I met an Arab and the Arab says, "You want me to take you to see the meisei midbar?" And he takes him to see Korach's family, he takes him to see Har Sinai. And one of the places he tells him is, "I'll take you to the meisei midbar." We know the Jews were 40 years in the midbar died. So if you want, I can take you to the ma'ara, the caves where they're buried. So wow, Rabba bar bar Chana couldn't believe it, so he goes along with him. Says the Gemara, he saw the meisei midbar and when he was there, he had the kind of the kind of night. He ripped off the corners of one of the big bottom of the Mayse Midbar that had on it. He wanted to bring it back to the base madras because a whole bunch of learning a whole bunch of There's a lot of big between when it comes to So he figured this is exhibit A. This is perfect. You talk about You want to know how they measure of times, find one of the Mayse Midbar. It's not going to be easy, but that's So Rabbi Bar Bar Hana just stumbled upon the Mayse Midbar. He figured this is checkmate, right? So he takes off the kind of the and the Gemara says, get They get back on the donkey and they're going to go back to the base madras and but the donkey wasn't moving. I'm a lady. So the tells Rabbi Bar Bar Hana, did you take something by any chance from the Mayse Midbar? So the Gemara says, I hear, yes, I did. I had to give it back. Take it immediately cuz there's a tradition that man the meaning of if you take something from the Mayse Midbar, you're stuck in your tracks, literally. You're not going to be able to move. So the only way we're getting back home is if you return it. So Rabbi Bar Bar Hana had no choice. Begrudgingly, he takes this corner of the bag that has the on it. He puts it back in the cave and he goes back home. Says the Gemara, came to base madras. He told the what happened. He told the Rabbi Bar Bar Hana and they they spoke to him in a almost in a derogatory way. He said, call and call Bar Bar Hana Siksa. They basically told him he's a fool. They said, I don't understand. You were there because you wanted to see how the Mayse Midbar wore that. So you figured you'll take it with you. Then you realized you couldn't take it. So what's the next step? Choice? What? See, start measuring and start the three or four Right, take a picture. You snap a You know, there's things you could have done. So I don't understand. Why did Why did you leave it? So the Gemara says, I hear, but either way, Rabbi Bar Bar Hana didn't find out. So Rabbah bar bar Hana finds the cave with the Meisim midbar. And they're wearing So the Torah is the Gemara. It's the Gemara. That the Meisim midbar were buried in their shrouds, right? It seems pretty clear. See Gemara Menachos 111. And you have the Gemara Maseches Bava Basra, very good. And I don't know if it seems to be two Gemaras that you bury a person with their tzitzis. Stating that we know the Minag Yisrael is not that way. The Minag Yisrael is that we do not bury people with their tzitzis. As a matter of fact, what they do is is they make the tzitzis passul right before Again, I'm not This is certainly what's brought down in Shulchan Aruch is that they make the tzitzis passul right before they bury a person. So usually there will be tzitzis on the person. And what they do is they make it passul. So it's hepek of the way it's supposed to be. And the truth is the Baalei Tosfos already struggled with this Minag. And Rabbeinu Tam speaks about it. And there's long Tosfos in the Shas. The bottom Tosfos in our Gemara, Menachos 111, says Pirush in the Perek Pasul d'Niddah. But the truth is not only Perek Pasul d'Niddah. It's also in Brachos daf 34. There's many places in Shas where Tosfos is very very to explain why is it that the Minag Yisrael is just the opposite from what at first glance would seem to appear from the Gemara. The Gemara is mashma that they would davka put tzitzis, right? Tachrichim doesn't need tzitzis. Because but at the same time, right? When they bury the person, then they will put the tzitzis on it. Because it's a And we do just the opposite. We make it passul at the last second. The Shas seems to be the most satisfied with his He brings from the Ritzba throughout Shas that the Ritzba said that he found a Mefurash in Maseches Smachos. So Maseches Smachos talks about dinei aveilus. So Maseches Smachos says clearly that you're supposed to make the tzitzis passul right before you bury a meis. And that's where this Minag Yisrael comes from. And says Tosfos, even though you're going to tell me Maseches Smachos on one side, Talmud Bavli on the other side, shouldn't you pasken like Talmud Bavli, two Gemaras seemingly, over Maseches Smachos? Says Tosfos, no. It's not always the case. And I'll you precedence for it because we know the Gamarra says at the end of Masochist Megillah that on a time of you take out the safe of Torah and you lay. What do you lay on a time of says the Gamarra you lay in the claws supposed to lay in the yet the minute we lay in you know what it's based on it's based on the Masochist says just like we find that the minute we follow Masochist in terms of the Torah at the time of we lay in not the claws of perhaps the same thing is true over here so essentially what we're doing is we're following the Masochist again it's an but that is the bottom line just tell you something interesting in it's in read you a little bit the whole of Israel should not that they carry the mace with the before they put the mace into the cabin noise can they rip off one of the claws they should not go the bias code of some do it in the house before they they go to the base of I will take you the preferable way of doing it is to rip off this hood right before the the says the I'll two stories regarding to I had she one of them told his to bury him in the he wanted to be buried with the claws like the Gamarra but I say tell me she get when it came time to put on the this time of suddenly he started feeling something in his stomach he also and he literally had to run outside with some shall be sure so people continue doing the job well you but they weren't aware of this from this God of they not may have and they just ripped off one of the tzitzis. They take off He literally walked out right when that happened. So he comes back in and he sees what happened. He's like, and he began to yell. He said, "I have a kind of I heard from this Godol that I have to make sure that he's buried with tzitzis." Must be a similar because he left at that second and we're going to leave it the way it is. That was the first story. The second story is that the cavern called a tzitzis there was another Godol that wanted to same thing. He said, "Bury me in my tzitzis." So they buried him in his tzitzis and they put the body into the cave there and when they were taking the they were putting a nail into the coffin the yes the yes they accidentally knocked the nail into the corner and they ripped off one of the tzitzis. And they saw that this from this Godol was wrong. And then he says, "You want to know who these two Godolim were? The first one was the Vilna Gaon. The second one was the Taz." The second one was the Taz. Play play. But anyway, this is in the Orach Chaim it's in Siman 111 Seif Katan Gimmel. It says "Towers that tore." So if the tear is more than three from the corner of the beged more than three spies from the corner of the beged yetfar, you can sew it back up. Why yetfar? So if a beged tear is more than three spies, you can sew the beged. But if it tears less than three, don't sew the beged. If it's more than three, you can sew the beged. If it's more than three, you can sew the beged. What's the issue? The issue is that we're afraid that when you're sewing the beged you're going to leave a string hanging. And that string may be confused with one of the tzitzis of the tzitzis. And really it's possible that string cuz of the lemon also. You have to have a beged that's ready for tzitzis when you affix the tzitzis to the beged. Meaning that this string was there while you were sewing the beged, so it's not kosher to be one of the tzitzis. So, if the tear is more than three etzba'os, then it's not a problem because the tzitzis anyways can't be more than three etzba'os from the corner of the beged. So, it's not going to be an issue. If it's within three etzba'os, so it's in the area where you could have tzitzis, then you can't sew it. So, tear it more perhaps, whatever you do, but you probably is the point is you can't sew up this beged. Let's say you want to put tzitzis on the corner of a beged. So, what if I have another beged that has tzitzis on it? Can I tear off an amal amal, tear off a little part of the beged and sew the beged that has the tzitzis on it already? The answer is no. Again, it's possible lemon also. You have to have a perfect beged with four corners and then you put the tzitzis on the beged. But over here, where you're going to take the tzitzis with the corner, so the beged's getting its corner together with the tzitzis, that's going to be a problem. Shoven maybe treilos mikom acher batel hu. So, even though you can't take a corner of a beged put it onto another beged, but you can take treilos of beged A and move the treilos to beged B. U'vavadai she'lo haye moves akes. As long as you have kosher size strings. If you're going to move the treilos from beged A to beged B, make sure that the treilos is the right share. My kiyurish u'mai ashmeina, what's the cheilish? Of course. I mean, obviously tzitzis has to have a share. If it has to have a share, it has to have a share. It doesn't matter if you're moving it from here to there or from there to here or if it's it's a new beged that was never used before. If it needs a share, it needs a share. Either way, it's like the Gemara weiter. Shamit mino, should we prove from here? The fact that you're allowed to take treilos and move it from one beged to another beged. That material be beged to beged. We'll see in a few lines. It's machlokes Rav and Shmuel whether you're allowed to take tzitzis from one beged and move it to another beged. Checkmate. Isn't this a mefurash a braisa? So, isn't it a mefurash a braisa to this shaila amongst them Rav and Shmuel matir beged to beged? The Gemara says no, don't the whole is will see is a question of so is it okay to remove from one and move it to another but let's say that shirt or that where the were can't be used anymore because the the went bad then of course there's nothing wrong with removing the contrary what are you going to be going is it let's use it there's no reason not to use it therefore you have no material we're discussing moving we are there's no to the there's no other really good option regardless you have no if somebody has a that is completely called so you can put all different color of on it with the exception of you just have to make sure that it's not called called was a blue color that was very similar to that's the only color that you're not allowed to use now we know that it's just in a perfect world was made up of two colors you had the and you had the now the truth is that that's the first in the of the is as far as the love of the doesn't say love what the says which we means of that it's supposed to be the same most were made out of love and as a result most had but really there's no love there's a of and there's a that's the is that supposed to have four and that get folded over and as a result you have eight we'll soon see that it's not it's another one of the six times we pass but either way it's four that really are eight. Two of the four are made of trailers and two of the four are made of Hakon of Min Kona. The question is what happens if the bag is made out of trailers? So if the bag is made out of trailers and now that Hakon of Min Kona and the trailers are the same color. So the way you're supposed to do is you're supposed to have trailers. Two that are made out of trailers and you're supposed to have two that are not trailers. So what should those other two be? It could be anything cuz there really no is no Hakon of Min Kona. The Hakon of Min Kona is the trailers and you don't want it to be all trailers. So what you're going to do is you're going to have two of trailers which is going to really satisfy the Hakon of Min Kona and the trailers. The other two have to be something else. What's that something else? Whatever you want. Just make sure it's not called a Elon. And the reason it can't be called a Elon is cuz called a Elon looked very similar to trailers and they were a mom. Trailers was very expensive. Let's see one of the unique character traits of the trailers is that it was very rare. Dumb of you current and as a result was very very expensive. Wasn't cheap. It was very expensive. And called a Elon was very cheap. So the the charlatans, what they would do is is they would take called a Elon, they would sell it as if it's trailers when really it wasn't trailers. So therefore, says the tomorrow any color is really okay with the exception of called a Elon. May say Talis ain't put about a Min only it's own Min. Talis is called a trailers. What about a called a trailers? Maybe trailers with a Davar Acher. The Talis about now you take trailers and a Davar Acher. The called a Elon don't be called a Elon but maybe kosher. But with the avid, called a Elon is kosher and the kosher is the May say that is it seems to be a steer whether with the avid called a Elon is okay or it's not okay. Yes, it's like kosher kind of Talis but kind of Talis but Schmoina what is talking about a Talis that's made up of four Hooten. The other one is a Talis that's made out of eight Hooten. A Talis of Arba Hooten that's made of four is the perfect Talis. It's four gets folded over into eight. Such a Talis he can't have any called a Elon on it. When we and the avid if you have called a Elon it's going to be possible. When is it okay with the avid if there's called a Elon? That's if the Talis was made up of eight Hooten. Eight cotton double over into 16. Being that you anyways have a kosher tallis without the color ilan if cotton number 9, 10, 11, 12, it's that shmona shishim shisha asar. It's in that second eight or four where you have the where you have the color ilan. In that case, but the evidence can be okay. Now, the obvious question is how could you have tzitzis that are made up of eight strings that are really 16? I mean, you think this is about place of 101. So, who asked this kasha? Toyse asked this kasha. The first Toyse in perek chailos is a very long Toyse. But anyway, the very first Toyse in perek chailos discusses this kasha. The in kam but the point of the Gemara is that being that it's the actual cotton over there but the evidence the color ilan is going to be the chailos not but with the evidence going to be okay. Says the Gemara shamin min matir me beged beged. From the fact that you're telling me don't put color ilan on tzitzis, is that not a raya that you're allowed to be take tzitzis off a beged and sell it or remove it? So, if you can't remove beged tzitzis from one beged to another beged, then what's the shash? You're worried about someone is going to sell this beged as if it's chailos when in reality it's not chailos. In reality, it's color ilan. Once it's on a beged already, then the kashas a moot point. He's not going to do anything. So, says the Gemara shamin min matir me beged beged. The Gemara says of it, no. No one said this person who's selling color ilan as if it's chailos is obviously not following the shulchan aruch like a chailos, right? So, I mean, he's a goner. So, bidi'eved, if he removed it, there's always a concern that he might sell it. That's where you run into the shash. Says the Gemara Rav and Rav beged beged. Rav and Rav beged beged. We mentioned this discussion whether you're allowed to be matir tzitzis me beged beged or not. The chilik is Rav and Shmuel. Rav and Shmuel another machlokes is Rav and Shmuel and Rav and Shmuel. On Chanukah, this is a Gemara in perek madlikin. You're not allowed to light your menorah from one ner to another ner. Shmuel says no. We can light ner with that. It's the same swara by the way. Be doing mitzvah. Why you being a mazel of mitzvah when you take from this narrow to light up another narrow? And finally, Rabam in the greater Rab holds it's not like Rab Shimon. Rab Shimon who holds a dove in a miskaven on Shabbos is mutar. Rab does not hold like Rab Shimon. But Schmoo no, alacha like Rab Shimon in the greater. Rab Abaya said call me the mar. Everything that mar did, Abaya's mar was Rabo. That was Abaya's rebbe. of to Rab. So Abaya said that his rebbe, Rabo, would always follow Rab. But class of except these three alachos. He would follow Schmoo. Number one, he was makeo materion me beged le beged. Number two, he was makeo me narrow and narrow. And finally, was makeo alacha like Rab Shimon in the greater. What's alacha like Rab Shimon in the greater? The price of Shimon in the greater Adam me to key say the socks on your lot of schlepper a bed or a chair or a table on Shabbos. You have to have a lot of you have to make sure you don't have in mind to make a hole in the dirt. But if you have in mind to make a hole, then you're over. Kaver guma bina. In common but regardless, we're mentioning it because materion me beged le beged is our sugia. The derech agav mad we can be narrow and narrow. And Rab Shimon's alacha of dove in a miskaven says the Gemara. So we just mentioned that trelos was very expensive. And people would sometimes do a ramot in that would sell color ilan which was a blue dye that looked like trelos and they would sell it as if it was trelos. Based on that, the Gemara discusses is it okay to take a beged of a talis that has trelos on it and give it to your cleaners? What's the shash? Maybe you should be worried that the person is a gana and he's going to cut off the trelos. He's going to replace it with color ilan and he's going to sell you trelos. It says the Gemara that the master of the gats. Rab Yehuda used to give it to the to the cleaners. He trusted them. Rab Chanina Rab Chanina would fold it up in a certain way. Rabina Mecha cuz literally sew it into the hem of the beged because he was very afraid of the cleaners. We'll speak a little a little bit of it. We'll see how much time we have afterwards. So, we're learning perek chalas, which obviously discusses halachas of tzitzis. It discusses chalas. But we're also learning maseches menachos, which in theory we were supposed to be learning katchin right now. So, which we'll be learning in a few days, by the way. So, just to marry these two ideas for a moment, and just one ha'arah as it relates to chalas and katchin. And that is, there's a gemara, it's actually on Shabbos's daf. The gemara is daf mem gimel amud alef. The gemara brings a braisa. The braisa says hakol chayavim betzitzis. Everybody's chayav betzitzis. Kohanim, Levi'im, v'Yisraelim. Everybody's chayav betzitzis. Say to the gemara, kol chayavim betzitzis, Kohanim, Levi'im, v'Yisraelim, pshita. Which one of these did you think maybe is not chayav betzitzis? A kohen? A Levi? A Yisrael? Of course. Says the gemara, de'ika Kohanim, Levi'im, v'Yisraelim pturi. If they're not the ones that are chayav, man lo chayav? So, the gemara says Kohanim betzitzis. There's a chiddush in saying that Kohanim are chayav betzitzis. So, good night to come in. I would have thought kol Yisrael bashatnez umami bashatnez ya'akov Yisrael lo the Torah is someich. We there's a juxtaposition between the lo sa'aseh of kilayim and the mitzvas sa'aseh of tzitzis. So, I would have had a ha'amina mandu Yisrael kilayim legabei v'vishu demachayev betzitzis. But how can Kohanim chayav Yisrael kilayim legabei lo lo chayav? I would have thought that someone who has lo Yisrael bashatnez, unequivocally, he has the mitzvas tzitzis. But being that Kohanim don't have lo Yisrael bashatnez, unequivocally, because we know that the big day kohen had kilayim, and it was Yisrael the Yisrael kilayim, so maybe they shouldn't have the mitzvas tzitzis either. Kamashma lon, hakol chayavim betzitzis, Kohanim, Levi'im, v'Yisraelim. What's the chiddush? The chiddush is Kohanim. Because in mitzvah tzadik ches makes a gevaldig deyak in this gemara. Because it says it sounds a little bit like from this gemara that Kohanim, when they wore bigdei kehuna, if and when applicable, would wear tzitzis on the bigdei kehuna. He says because if not, the gemara should have said a much bigger khidush. If you're going to tell me that the Kohanim didn't wear tzitzis on the bigdei kehuna, you want to know what the khidush is? That Kohanim are khayav in tzitzis. I'll tell you what the khidush is. When they wear bigdei kehuna, they don't wear tzitzis. Elo, so there would be a hava mina maybe they don't wear tzitzis. The gemara says what's the hava mina that Kohanim are patur from tzitzis? Because it says tzitzis in the same neighborhood as it says the lav of shatnez. And they sometimes wet when they wear bigdei kehuna, don't have a problem with shatnez. The mail or you would have thought they don't have tzitzis ever. So what basis says the Mekhes Khinukh? If they're not khayav in tzitzis when they wear their bigdei kehuna, then it's a much better hava mina. The hava mina is is that tzitzis gufa when they wear the bigdei kehuna, they don't wear. Elo mai, says the Mekhes Khinukh, it sounds a little bit like from this gemara that the Kohanim used to wear tzitzis when they wore the bigdei kehuna. And the truth is, says the Mekhes Khinukh, if you think about it, the mail technically was khayav in tzitzis. And it works out just physically why the mail had dalet kanfos, thus was khayav in tzitzis. So he says it sounds a little bit like from this gemara that the Kohanim wore the wood tzitzis on the bottom of the mail. So I've never seen a picture of the mail that had tzitzis on the bottom. But says the Mekhes Khinukh, you would think that the mail had tzitzis. But the Mekhes Khinukh says that it's it it can't be. Because lo ra'inu v'lo sham'anu, the Mekhes Khinukh's pictures they never have tzitzis on the bottom of the mail. He says no one ever saw it. No one ever heard of such a khidush. So says the Mekhes Khinukh, I don't but how do you give khidush with this gemara? In other words, the Mekhes Khinukh's deyak IS A KASHA. FREAKS THE Mekhes Khinukh a kasha. No one ever heard that the Kohanim wore big day Kohanim wore tzitzis on the big day Kohanim. From this Gemara, it's a little mashma that they did. So now one is a kasha on the Gemara. Why does the Gemara say the love of Kohanim therefore they would have been say better being that they don't wear tzitzis. But really says the real kasha is why not? Why did the Kohanim not have to put tzitzis on their big day Kohanim? Says the answer is very partial cuz we know that a tallis is partial tzitzis. That's why if you put on a tallis you forget your tallis, you know you walk into a shul there's a tallis so it's a shaila what you're supposed to do. Tallis is different than a tallis. But in but the point is a tallis you borrow somebody else's tallis, you don't make a bracha on it. Tallis is partial tzitzis. Being that a tallis is partial who owned the big day Kohanim? Hektish owned it. The Gizbar owned it. The base of Hektish owned it. It was paid for by the masses. So So being that it was paid for by the masses it didn't belong to the Kohanim. It didn't belong to the Kohanim. It's not his. It's like God and the tallis. Says the what I'm telling you is partial it's but it's partial. And the only reason I'm telling it to you is I don't have the in front of me. But he says I asked this question to many and I stumped them and they didn't know. And that's the only reason I'm writing it because apparently what's so obvious and what's so partial a lot of people don't realize. But the bottom line is says the the the mail was technically in tzitzis. But despite the fact that the mail was in tzitzis the Kohanim did not wear tzitzis. Why didn't he wear tzitzis? The reason he didn't wear tzitzis is because it was a tallis and it's for that reason says the Gemara didn't say tzitzis by the Kohanim cuz it's not true. It's not right. Because a non-Kohanim in the same circumstance wouldn't either put tzitzis on this type of tallis cuz it's a tallis and on a tallis there is no to put on tzitzis. You know there's a mesechta, it's one of the mesechtas ketanos, it's called meseches tzitzis. And going to Kanievsky shlita wrote a peirush on meseches tzitzis. And right in the beginning of this peirush, he wrote two peirushim. One is called Chaim and the other one's called Argaman. So, it's the first ha'arah on the Argaman side of the page. And Kanievsky over there brings the Minchas Chinuch's kasha. This kasha, that why is it that the Kohanim didn't have a chiyuv to put tzitzis on the bigdei kehuna. Now, the Chofetz Chaim has the kasha from the Me'il. Chaim says that the truth is that the kasha is the kasha from the Eifod also. Cuz the Eifod also had four corners. He said presumably, the reason didn't ask the kasha from Eifod is cuz all four corners were behind the person. And there are Rishonim that hold that the only time you have a chiyuv to put tzitzis on a beged of four corners is if you have two corners behind you and two corners in front of you, like we wear tzitzis right now. But the truth is that many Rishonim don't hold that way. But regardless, Chaim came out that the kasha is a kasha from the Me'il. And the kasha is a kasha from the Eifod either. Regardless, he shocked the Torah, he concludes like the Minchas Chinuch, he brings the Minchas Chinuch at the end. The last line is Shulchan Aruch Minchas Chinuch Mitzvah Tzitzis tes, she heya b'zeh etc. And he brings the same Torah. It's the thing that belonged to hekdesh, it was a tallis wool. One more remarkable that Kanievsky brings that I thought is relevant cuz it's related to the way that we spoke about when we learned meseches Vakim is this Gemara in meseches Vakim daf chof alef. So, the Gemara over there discusses this halacha that the Kohen had to be in the Azara obviously when he was doing the avodah. Kodshim kodashim, kodshim kalim, but all kodshim, there was a halacha you had to be in the Azara. And the question is, what if a person is suspended from the Azara? Or what if a person is a little bit inside the Azara, a little bit outside the Azara? Al yarech, all the different Gemaras over there. One of the shailos the Gemara asked, what would be if a person is standing in the Azara, the Kohen, as he's doing the avodah, but tzitziso, his tzitzis were outside of the Azara. Is that a problem in lifnei Hashem? Or is not a Is Is not a problem in lifnei Hashem? Says Rashi, what does tzit tzit so I mean? Tzit tzit roshoi. The hair of the sorry. It's referring to tzit tzit roshoi. Right, we spoke out right at the time. The question is how was he able to have tzit tzit roshoi? We know the halacha is that often they had to take haircuts. Some say it was his payos, but was a cohen even allowed to have payos? Not so simple. But regardless, they ain't coming to come up. But Rashi says tzit tzit so I mean tzit tzit roshoi. Right, that going Kanievsky shlita. He says, I don't understand. Why did Rashi say tzit tzit roshoi? At the end of the any person sits down to learn this Gemara and he sees the tzit tzit. So the first thing that comes to mind is tzit tzit roshoi. Now the truth is, just to be honest, is the Gemara and tomorrow is not going to say that the מקור to the word tzit tzit is פסוק in יחזקאל and really comes from tzit tzit roshoi. But at the end of the day, you don't find in ש"ס where חז"ל refer to the word tzit tzit and it means a chop. It means hair. Whenever you find the word tzit tzit in ש"ס with that ש"ס, what it always means is it means tzit tzit. It means the I'll tzit tzit, I'll tzit tzit, I'll tzit tzit. Right, that's what it means. So the question is, why would Rashi say that the cohen who's inside the עזרה tzit tzit is outside is referring to tzit tzit roshoi? Say פשט, the group. Why don't we say it's talking about his tzit tzit on his בגד? Says Rav Chaim, it's a ראיה. Rashi must tell that the cohen didn't wear tzit tzit. If the cohen didn't wear tzit tzit, so that's where it's נגש. So Rashi knew it couldn't have been tzit tzit בגד. It must have been tzit tzit roshoi. So I'll tell you something interesting. I saw there's a sefer called דעת נוטה. It's tshuvas from a going going Rav Chaim Kanievsky shlita. So and there's a whole volume all on halachos of tzit tzit. Pretty big volume. And it's and it's all on halachos of tzit tzit, different shailos that were asked to Rav Chaim Kanievsky. So on the back, they bring a whole list of הערות that Rav Dov Landa shlita, he's the rosh yeshiva in Slabodka, sent Rav Chaim on his perush on מסכת ציצית. So Rav Chaim Kanievsky wrote a perush on מסכת ציצית. Rav Dov Landa sent הערות to Rav Chaim Kanievsky on his perush on מסכת ציצית. The first הערה that Rav Dov Landa wrote him what I saw right at the beginning pure government of a message he discussed and that is that why did the not have to wear why did the not have to wear this is actually didn't even want to learn big wanted to be Russia the the the why not says Landau because we know that no we know that the only time is that time the world allowed to wear big tuna was a but a was not allowed to wear big that means the only time he's ever wearing the big while he's doing the if he's doing the is being a the washing is because the that he's doing is so we discuss the the or it's the we say that the with the holds that putting on the big in it of itself the but regardless it's because there's some going on oh there's a going on you're a big tuna I think it's bottom of the so says you want to know why the big didn't have because it was only a game with a big anyways always doing a but you're not a big tuna so what's the grace of the meal is A YOU'RE BEING A BIG TUNA HOW CAN YOU WEAR A MEAL WITHOUT HOW CAN YOU WEAR A WITHOUT you only wore the meal and the big tuna I mean that you only wore it big tuna so there's an issue of a big tuna bottom of the so maybe just based on that it's going to be okay David Landau so he responded and said I similar so that is a very good it's a feeling and the over there says it's really a big tuna the big tuna the big tuna the big tuna the big tuna the big tuna the big tuna the big tuna the big tuna the big tuna the big tuna the big tuna unbelievable that even though there's a big tuna the big tuna the big tuna the big tuna the big tuna but people that are big tuna the big tuna the big tuna they're okay. They don't have to wear tefillin the whole day. They should wear it just as k'shas wearing tefillin. But other than that, they're not chayav to put on tefillin. And the reason is, says the Ramah, the whole issue with mitzvah part of a mitzvah acheres. Meaning that they're oisek b'mitzvah, oisek b'mitzvah is poter min a mitzvah. Stating that, says the Ramah, one important caveat. That's only true in tzorech troyach aval im yachol la'asos sheteim k'achas b'loi troyach, if you can do the second mitzvah without a tircha, ya'aseh sheteim. Meaning that's poshut. If you can do both mitzvahs, that's twice as much kindness that we spoke about last week. Kol adam sheyeish lo mezuzah al pischah with tefillin al rosho, he should be poter from all the mitzvahs. Of course not. I'm not being oisek in the mitzvah. You have to be an oisek. You have to be deemed an oisek b'mitzvah. You need to be labeled an oisek b'mitzvah in order to be placed poter min a mitzvah. The Ramah is saying a chiddush that even if you're an oisek b'mitzvah, but if it doesn't involve so much tircha, so says Rav Chaim Kanievsky, what's the greatest tircha before you do the avodah? So much to just put tzitzis on the beged. So you wait at the end of the day b'shaas you're doing the avodah, you're an oisek b'mitzvah poter min a mitzvah. So you want to tell me it's not a kasha how you're wearing a beged without tzitzis? But l'maaseh, being that it doesn't involve so much tircha, so Rav Chaim told Rav Dovid Landau, it's poshut that this Ramah is the mar'eh makom. And that's why the Mishnah Berurah and that's why that's not the teretz. Because you can't use, you can only invoke oisek b'mitzvah poter min a mitzvah if it involves tircha. But if it doesn't involve tircha, you wouldn't be able to do it. Just one ha'arah there, Rav Dovid Landau. When he wrote his teshuvah to Rav Chaim, so he told Rav Chaim that really at first glance you have to be me'orer something else. And that is oisek b'mitzvah is poter min a mitzvah. But an oisek b'mitzvah is not poter from a mitzvah lo ta'aseh. So you can't say, "Oh, I'm an oisek b'mitzvah, okay, so I can eat my challah and my rice." Oisek b'mitzvah poter min a mitzvah. That's a mitzvah ta'aseh. It's a mitzvah lo ta'aseh, right? That's like a technical. Of course it's not halacha. Oisek b'mitzvah is poter from mitzvah ta'aseh. An oisek b'mitzvah can't do an issur. Not an issur d'oraisa and not an issur d'rabbanan. An oisek b'mitzvah can't do an issur. So the sad Reb Dovid Landau that maybe you don't have an issur permits a bottom of a mitzvah. Because over here if you're going to wear a beged dal kanfos without tzitzis aren't you being over an issur of some sort? You're not allowed to wear a beged dal kanfos without tzitzis. So if you can't wear a beged dal kanfos without tzitzis so an issur permits a bottom of a mitzvah. So I don't have to do a mitzvah. But does that mean I can now go become a baal teshuvah say and wear a beged dal kanfos without tzitzis? But the teretz of that is very very pashet. And he brings the Beis Yosef in the end of siman yud gimmel that's Orach Chaim hilchos tzitzis who brings a discussion amongst the Rishonim. The shem the Mordechai. The Mordechai brings from one of the Rishonim who said a chiddush that if somebody has a beged dal kanfos right? If I ask you ask a man on the street you have a beged dal kanfos or a beged that you wear it has dal kanfos driven tzitzis. Then on Shabbos one of the tzitzis tore. So now it's possul the tzitzis. Are you allowed to wear the beged or not? So most people say of course not. How could you wear it? It's you're not allowed to wear a beged dal kanfos. It sounds like one of the worst things you could do. Right? You're wearing a beged dal kanfos without tzitzis. Chalila v'chas. And the Mordechai brings that one of the gedolei Rishonim paskened that way. But the Rashba read the leshon. The Rashba said no you're wrong. You're making a ta'us. You're allowed to wear that beged. And listen to the loshon of the Rashba. He said after his raya the Kach Ner L'Dovid. The mitzvah says that tzitzis Torah never said do not thou shalt not wear a beged that has four corners without tzitzis. The Rashba says because if had the Torah said that then these poskim would have been right that you're not allowed to wear such a beged on Shabbos. But the Torah doesn't say that. All the mitzvahs I say greater What the Torah says is you have a mitzvah to say to put on tzitzit. We become in a tallis also Nobody said that there's an independent issur, independent of the mitzvah to put tzitzit on. Tonight we're a beggar without tzitzit. The guy says the as quoted by the Mark quoted by the that if somebody has a beggar comes and he wants to wear in Shabbos and on Shabbos the tzitzit is torn, you could put the beggar on. He says, "You know why? Because even though it's also wear beggar without tzitzit, but that that issur is not an independent issur. It's an issur that's no issur from a mitzvah. What's the mitzvah? The mitzvah is to put on a beggar put tzitzit on your beggar without tzitzit. The issur is being the mitzvah of putting on the tzitzit. But, being that it's Shabbos and I can't put the tzitzit on, so what issur am I doing? The issur is not wearing the beggar without tzitzit. The issur is not the because the Torah never said The issur is the fact that I'm being a mitzvah. I have an obligation to put tzitzit on this beggar and I'm not. That's what the mitzvah is. So, IF I'M WEARING A BEGGAR without tzitzit, I have a mitzvah to put tzitzit on it. By not putting the tzitzit on it, I'm the mitzvah. But, being that it's Shabbos and I can't be the mitzvah, so I'm not being the mitzvah. I'm not being I can't do it. Can't make the on Shabbos. So, being that I I'm not being So, there's no reason not to do it. If there was an independent issur that says you shall not wear a beggar without tzitzit, so it could be Shabbos from today till tomorrow. It doesn't matter. I can't put on such a beggar. But, there is no issur. All there is is a mitzvah. So, if I have the mitzvah and I don't do the mitzvah, I'm being the mitzvah. But, being that I don't have the mitzvah today because it's Shabbos, I can't physically be the mitzvah. So, it's for that reason. For example, what would be in the What would be if you have a beggar titus? You're on an island somewhere you're cast away somewhere and you just don't have titus. So can I wear the bag? The answer is yes. Because I'm not being someone who I don't have a way to put the So I'd rather be able to. If there's an issue to wear a bag of titus, then of course you would be able to wear the bag. But there is no issue. What there is is a mitzvah. What there is is a mitzvah to put titus on the bag. If I could be a mitzvah, then there's an issue to wear the bag because by wearing the bag without being a mitzvah, I'm being over an issue which is the bit of mitzvah. But the issue that I can't be a mitzvah, why? Because I'm on an island somewhere or because of it's no problem. So that's that it's What's what the reason the didn't have to put on the on the middle of the was why? Because it was because the only time you anyway was because there was a mitzvah like the says and a mitzvah but a mitzvah. The question is a mitzvah but a mitzvah can't be an issue. It can only be a mitzvah. It can't be an issue. And to wear a bag of titus No, it's not. It's a mitzvah. All it is is a mitzvah. So if I have the mitzvah, then it's awesome. But if I don't have the mitzvah because I'm on an island, I don't have the mitzvah because of or I don't have the mitzvah because I'm in a mitzvah. Plus I'm a part of a mitzvah. In all of the aforementioned cases, this wouldn't be a We're going to have to stop this short.