All right, rabotai (gentlemen), let’s see where we’re holding in borer (selecting). The goal is to finish yod-tet (the Hebrew letter-number designation). Yesterday we did the famous sugya (discussion) of the nuts. We came out meikel (lenient) against Menuchat Ahavah. I’m sure Rabbi Mordechai Pogramansky, zichrono livracha (of blessed memory), would not peel nuts on Shabbat. But he was machmir (stringent) on borer, as we all know. No problem. He read it yesterday from Chacham Ben Tzion. You could take it over—you don’t have to go like this. You could take it over regularly. You don’t even have to do it b’shinui (in an unusual manner). You could do it regularly. As you’re eating them, you could take them. No, you shouldn’t do it for later on. You do it for now. So you eat them.
We did inshonin karshinin; that’s cleaning the salad. We did meshameret, meshameret. Let’s go to what we have over here. We’re going to jump now to yod-gimel (the Hebrew letter-number designation) for a second. Now we’re getting into sinun. Sinun is filtering. Let me read a little over here. Katav Maran—Maran wrote: look at Maran in yod-gimel for a second. Chachamenu, Maran in yod-gimel. Maran says: “Keli (vessel) sheme’arin bo yayin min hachavit (barrel) lo yiten bepiv kashim ukesamim (straws and twigs) bechezkah, she’ein lecha mesanenet (filter) gedolah mizo.” So you have a keli that you’re pouring wine into from the chavit, and you want to put kashim ukesamim on this keli to serve as a filter. When you pour from the barrel, it’ll go through this and catch all the dregs. So Shulchan Aruch says, “Ein lecha mesanenet gedolah mizo”; there’s no greater mesanenet than that.
You see, Mishnah Berurah: “Lo yiten, retzono lomar, afilu me’erev Shabbat kedei lesanen derech bo beShabbat, umayeiri haShulchan Aruch beyayin achur ketzat.” Obviously, we’re talking about wine that’s not drinkable, or it’s achur, it’s cloudy. “De’im hu yayin tzalul,” if it’s clear wine, “umistanen rak min kesamim dakim shebo, afilu bemeshameret mamash mutar.” Correct, we said clear wine, clear water—there’s no problem filtering on Shabbat. That was already halachah (law) yod. If you go to yod: “Yayin o mayim shehem tzelulim, mutar lesanenam bemeshameret.” You could use a meshameret, even. Meshameret is, you know, a real sieve. “Hagah: Ve’af al pi sheyesh bo kesamim dakim,” even though it has some sediment in there, “ho’il vera’uyim lishtot belav hachi.” Okay, so that’s a big chiddush (novel point) over there.
Look at 71 in Gary’s book: “Umita’am zeh hitir beShut Lev Chayim lemi shehayah shoteh teh o kafeh, vera’ah betoch hakos kemin afrurit dakah, lehachnis etzba’o kedei litlosh. Harei efshar lishtot hateh vekafeh, aval lo lehotzi’ah.” “Ve’afilu im hu istenis, harei sheyesh lehatir, she’afilu hu lo kapid bazeh. Ayen Bi’ur Halachah.” Od yosef kamah te’amim lehatir mah shekatav haTaz, shekol hamotzi im hapesolet (waste) ketzat min hamashkeh lo mikrei borer; uvenidon didan, vadai shenidbak me’at min hamashkeh al etzba’o. Da’at Maharitatz: ein berirah belach. Da’at Mari Abulafia: shekol shehu bish’at achilah mamash ein isur borer. Da’at Mari Chagiz beEtz Chayim: shekol davar shetzaf al pnei hamayim harei hu borer ve’omed.
“Ulefi zeh mutar gam ken lenape’ach kash o kesamin letzad echad, bichdei sheyuchal lishtot hayayin o hamayim. Uveyalkut Yosef katav: nistapek bemi sheshoteh kafeh verotzeh lishpoch mehaketzef shebiketzeh hakos.” You have the foam. So you want to get rid of the foam on top of the cup. “Ha’im nechshav keborer pesolet mitoch ochel (food), shemah shemotzi hu mareh shehu makpid alav, o sheyesh ledamot lehotza’at kesamim dakim shebise’if zeh?” So Chacham in Yalkut Yosef isn’t too sure about the foam. That’s a great case; it happens a lot of times. You want to just skim it off the top. You don’t want to drink that foam on top, whatever that is over there; that’s pesolet for you. So you’re getting rid of it, and he’s mesupak (uncertain) about this.
Okay, but the point is, we learn from halachah yod that if it’s already clean and drinkable, you don’t have a problem of sinun. Obviously, the wine over here that they’re saying is a problem, Mishnah Berurah has to say it was achur. Okay? Bechezkah, Mishnah Berurah: “Shederech hu lidchof piv bechozek kedei sheya’akvu hakesamin.” Ah, so you stick it in, jam it in there, so the kesamin will get caught in the filter. “Vetinoftet min ha’avot, vechen hu, ken kemeshameret she’ein lecha, uvagemara ita demachzei kemeshameret, ufeirash Rashi de lav meshameret mamash hi, shelo ovrim bo shemarim, ela kavanati ita kesamin vetinofet de’ovei bah, dedamei lemeshameret, ad kan leshono.” Fine. “Umah shekatav Rashi she’ein lecha, hainu le’inyan dime’akev heitev.” Basically, it says it’s not davka (specifically) that it’s not better than a meshameret. A meshameret is probably better than this item, but it serves the same purpose as a meshameret: it stops the kesamin from coming through. Therefore, Chacham Maran wants to say that it’s asur (forbidden).
So he comes over here and says, “UveVeit Yosef bi’er she’af shehashemarim ovrim derech hakesamin.” The shemarim—the sediments—are going to go through this mock filter, “mikol makom hakesamin shebayayin.” The little pieces are not going to go through, “mikol makom hakesamin shebayayin einam ovrim lachavit.” I guess you’re pouring it into the chavit, right? Is that the case? Into the chavit, “kedei sheme’arim bo yayin.” Or he says, “meihachavit.” “Vehame’arim.” Well, “shemerikim bo yayin meihachavit.” Merikim sounds like you’re emptying it from the chavit into some type of vessel.
Se’if yud-daled says. Okay, what does yud-daled say, rabotai? The next one: “Mutar le’arot benachat mikeli lechaveiro,” you want to pour from one cup to another cup, “uvelvad sheyizaher kesheyifsok hakilu’ach umatchilim laredetzotzot ketanot hanitofot ba’acharonah mitoch hapesolet, yafsik veyanicham im hashemarim,” “she’im lo ya’aseh ken, hanei nitzotzot (drips) mukchach shehu borer.” Right. You want to pour from one cup to another cup. So, as long as there’s a flow, you have no problem. But once you get to the end, where it drips out, now you’re separating the pesolet from the ochel, or the ochel from the pesolet, and therefore it’s domeh (similar) to borer.
Mishnah Berurah says, “Nitzotzot, rotzeh lomar tipot ketanot hamitaptefot keshenifsak hakilu’ach. Mukchach, rotzeh lomar demukchach shehu boreram mitoch hapesolet shebishulei hakeli. Aval techilat shefiyato, keyvan she’ein hapesolet nikar, lo borer hu.” Fine. So, therefore, he tells you that you should be careful at the end: “uvelvad sheyizaher sheyifsok.”
And in Be’er Heitev—okay, look at Be’er Heitev, rabotai. We have Be’er Heitev in our sefarim (books). Be’er Heitev, se’if katan bet. Se’if katan bet? Se’if katan, yeah, se’if katan bet—go all the way back. Okay, we’re getting into a very important piece here. Se’if katan bet is the Maharitatz. Be’er Heitev bet. “Where the Chafetz on...” kuf-lamed-tet, amud bet. See Be’er Heitev? Le’altar (immediately)? So Chacham Be’er Heitev says, “Vedafka ochel mitoch pesolet” is mutar le’altar. “Ayen se’if daled.” Harei Abulafia, huve’u devarav be-Maharit Tzahalon—that’s called Maharitatz, Maharit Tzahalon. He’s a great rabbi from Tzfat, you know—was it 400 years ago? Siman (section) reish-lamed-gimel says: “Demidivrei Rashi nir’eh de’afilu le’altar, davka kesheborer le’atzmo (for himself), aval le’acherim (for others) asur.”
That’s one chiddush of the Maharitatz: le’altar is only le’atzmo, but not le’acherim. Okay, we don’t hold like that. We’re lenient. We hold that if you’re doing it le’acherim also, it’s mutar le’altar. “U-Maharit Tzahalon sham dacha devarav” of Rabbi Abulafia. He argued on this concept, “vechatav de’afilu le’acherim shari.” Good, which we—that’s what we hold: “afilu le’acherim shari.” A lady can do borer for the people sitting at the table, even though she’s not eating the food.
“Od katav sham Mahari Abulafia deha-Rambam sevira leih deborer pesolet mitoch ochel nami mutar le’altar.” Okay, that’s a big chiddush. Pesolet mitoch ochel, he wants to say, is also mutar le’altar. “Ulefi zeh katav delehasir hatzir’ah (wasp) min hakos,” you want to take the fly out of the cup that has the wine, “mutar lehasir keshehu le’altar.” Right? That’s what Mahari Abulafia wants to say: pesolet mitoch ochel is mutar le’altar. Big chiddush; we don’t hold like that either. We hold that pesolet mitoch ochel is always asur. No, slow—but he didn’t say it was a course of liquid; he said it’s because it’s pesolet mitoch ochel le’altar.
So, Chacham—and therefore we want to say that Mahari Abulafia wants to be lenient about taking the tzir’ah out of the cup. However, “u-Maharit Tzahalon sham dacha devarav,” he pushed that away also: “ve’ela sheda’at kol haposkim depsolet mitoch ochel ... ken asur afilu le’altar,” “vehanotel pesolet mitoch ochel le’olam chayav, afilu beyad (by hand) ule’altar.” Pesolet mitoch ochel, even if you do it beyad (by hand), even though it’s miyad (immediately), chayav (liable).
“U-Maharit Tzahalon sham hitir lehasir hatzir’ah min hakos,” but he allows taking the bug out of the cup, “mita’am acher, de’ein bererah belach, vegam et hatzir’ah yeshalach.” That’s a famous pasuk (verse) in the Torah: “Vegam et hatzir’ah yeshalach” (And He will send the hornet). You know, “ad avod hanish’arim lefanecha” (until those remaining before you perish). So the pasuk is—that was the famous Maharit Tzahalon: “Vegam et hatzir’ah yeshalach,” send the tzir’ah out, “dela shayach bererah ela bemah shetzarich lefashpesh velivror.” A famous sevara (reasoning). Borer is only when you have to be mefashpesh—search—and you have to separate and look for it. “Aval davar shetzaf lema’lah,” like a fly floating on top of the liquid, “kvar barur hu.” It’s already separated. All you’re doing is taking it out, but you don’t have to find it; it’s obvious. “Vaharei, vehavei damya kemeshichat nima (hair) min chalba,” like the Gemara says, taking a hair out of a glass of milk, “de’ein zeh borer, ayen sham.”
Okay? So that’s already a sevara of Maharit Tzahalon. The Be’er Heitev says, “VeYad Aharon katav alav deheiter zeh hu dachuk (strained) me’od.” He doesn’t like the heiter (permission). “VehaTaz siman, zeh se’if katan, siman takaz katav de’ein lehasir hatzir’ah vehazvuvim min hakos dehavei leih borer pesolet mitoch ochel, ela yikach min hamashkeh ktzat imahem.” So, in this Be’er Heitev you’ve got a million sevarot here. This is a very important rule for the rule books. If you have a rabbi coming to tell you that pesolet mitoch ochel le’altar is mutar, that’s Mahari Abulafia. Okay, so Chacham Maharitatz says, “Nothing doing.” Mahari Abulafia wants to say that le’acherim is asur; he wants to show that chayav is mutar. He wants to tell you it’s mutar to take the tzir’ah out because it’s pesolet mitoch ochel le’altar. He says, no, that’s not the pshat (plain meaning). The pshat is because ein bererah belach. What a klal (principle)! Ein bererah belach! No borer belach because it’s floating on top of the thing. And then Yad Aharon says, “No, no, no, that’s such a dachuk way to say it. Ela, the pshat is you can rely on the Taz, because if you’re taking out good with it, because you’re taking out some, some...” There’s no way belach—maybe that’s the reason why there’s no borer belach, because you’re always taking... There’s no way to take it out without...
But that’s not what the Maharitatz said. Maharitatz said, “keharei hu nivrar kvar vehu tzaf al pnei hamayim.” Why didn’t he just say simply, “biglal shezeh tamid ochel mitoch pesolet”? He said, “ein zeh nivrar”; that doesn’t sound like you even need the rules of borer. You don’t need beyad; you don’t need anything. So the point over here is, he wants to come along and say the Taz. The Taz is very important. If you take out some good with it, that’s considered like you’re taking out ochel mitoch pesolet, and therefore you’re okay. So he brings this Maharitatz over here, “dehacha.” “Ach haTaz katav le’esor mishum dehavei borer pesolet mitoch ochel, vehitir lakachat hazvuv im me’at mashkeh.”
And in Be’ur Halachah—Be’ur Halachah, se’if tet-zayin, dibur hamatchil “ela.” Okay, we’re getting a tour over here of the... Taz, next page, on kuf-mem-gimel. What is tet-zayin going on? “Mayim sheyesh bahem tola’im.” You have water that has bugs in it. “Mutar lishtotan al yedei mapah (cloth) beShabbat.” You put a cloth over the cup and filter it. “Dela shayach borer umeshamer ela bemetaken ha’inyan kodem achilah o shetiyah (drinking).” That’s only talking about if you’re doing it before the drinking. “Aval im bishe’at shetiyah me’akev et hapesolet shelo yikanes letoch piv, ein zeh me’ein melachah umutar.” Basic thing! Over there, we were talking about pouring the wine into a cup when you’re not drinking it immediately. Here, you’re drinking it: I’m putting the cloth on top of the cup, and that’s how I’m drinking it. So Maran says, if that’s the way I’m drinking it, that’s a derech achilah, derech shetiyah—a manner of eating, a manner of drinking. That’s not considered a problem of borer at all. That’s something that’s mamash bish’at achilah. What, I don’t—I don’t have to put the banana in my mouth with the peel on it? I can take the— all right, it’s pesolet mitoch ochel; I don’t have to worry about it. I’m eating it; I’m drinking it.