Okay, here in the Gemara on דף ב עמוד ב it seems from the Gemara that we're talking about הכנסה and הוצאה, it seems from the Gemara that הכנסה is a תולדה. Getting straight to the point, the Gemara says here these words: the Gemara's kashya was why by us it says שתים שהן ארבע it יציאות השבת שתים שהן ארבע בפנים, שתים שהן ארבע בחוץ, in מסכת Shavuos it says just יציאות השבת שתים שהן ארבע, and the Gemara answers: הכא דעיקר שבת תני אבות ותני תולדות. Here it's the עיקר שבת, so it mentions the תולדות also. התם דלאו עיקר שבת, there in Shavuos where it's not the עיקר place of שבת, אבות תני, תולדות לא תני. It doesn't talk about the תולדות. And the Gemara says: אבות מאי נינהו? What are the אבות? יציאות. יציאות means הוצאה. יציאות is only two. If you're only talking about the אבות, you're only talking about two, and you can't be talking about two meaning the two only of הוצאה, which is עני and עשיר, and the other two is the patur, because it's not over there, they're not talking about patur. Therefore, Rav Pappa had a new pshat: since here is עיקר שבת he's talking about chiyuv and patur, and over there, דלאו עיקר שבת, חיוב תני פטור לא תני. And the Gemara asks: what's the chiyuv? Is יציאות? אי it's only two? So we say, יציאות דהוצאה יציאה and הכנסה. אי הכנסה is not יציאה? The תנא calls it יציאה. This is the Gemara. So from the simple לשון of the Gemara it seems that—the Gemara says it clear, not only seems, the Gemara says it clear that יציאה is the אב, הוצאה is the אב, and הכנסה is a תולדה. The Gemara says here—I'll use the words again: the Gemara says אבות מאי נינהו? יציאות. So the יציאות is the אב, and הכנסה is a תולדה. So if you learn this Gemara, it comes out: the אב is הוצאה, and הכנסה is a תולדה, like we find in many מלאכות, there is an אב and there is a תולדה. It's משמע like that from Tosafos also. Tosafos דיבור המתחיל מוציא, Tosafos says, ואם תאמר, just the Gemara explains that in the ל״ט מלאכות where it says המוציא מרשות לרשות, so the Gemara says it also means הכנסה, that's what the Gemara says: מכדי תנן המוציא מרשות לרשות, מי לא עסקינן דקא מעייל מרשות הרבים לרשות היחיד? Doesn't it also mean הכנסה? It says המוציא and it means הכנסה, is a ראיה that הכנס—that the word יציאה could refer to הכנסה also. But the Gemara says that המוציא includes הכנסה, bringing in. פרעגט Tosafos: מאי שנא דתני תולדה דהוצאה ולא תני שום תולדה דכל שאר אבות? If we're saying that the word המוציא also includes הכנסה, so Tosafos asks: the Mishnah gives a list of all the אבות, doesn't mention the תולדות, and by המוציא we have—we say it includes the—הכנסה also, so it includes the תולדה! So Tosafos makes it very clear that הכנסה is a תולדה.

Now, לכאורה, from the Gemara itself here באמת is no ראיה that הכנסה is a תולדה, even though the Gemara made it very clear. Because it's possible to say, and this is actually what the Ramban says, that when the Gemara says הכנסה is a תולדה, that's only in the first תירץ the Gemara gave. We all learned the Gemara, so we all know that there were two תירוצים in the Gemara: the first תירץ was and then Rav Pappa's תירץ. When did the Gemara use the לשון that הכנסה is a תולדה? In the first תירץ, where the Gemara said over—here they're talking אבות and תולדות, and over there it's only talking about אבות. And the Gemara said: here it's only—there it's only אבות, only הוצאה. Here, since it's עיקר שבת, it talks about the תולדה also, which is הכנסה. So in that teretz we said clearly that הכנסה is a תולדה. But then when the Gemara shlogt af that teretz, and the Gemara came to a second teretz, that Rav Papa gave a different teretz why here it's different than there, and what was Rav Papa's teretz? Here he's talking about חיובים and פטורים, there it's only talking about חיובים. And therefore, there he also talks about הכנסה. Maybe according to Rav Papa, הכנסה is takeh a אב. Adraba, since according to Rav Papa, over there he's talking about only חיובים, and he's talking about הוצאה and הכנסה, and the Gemara says that even though it uses the word יציאות, but it means הכנסה also, so the Ramban says, according to Rav Papa, who says הכנסה is a תולדה? הכנסה is an אב. And that's why over there he talks about both. According to Rav Papa, the second teretz, not the first teretz that says over there is not talking, he's talking about אבות, not תולדות, and now we're changing, we're saying over there he's talking about הוצאה and הכנסה, so according to Rav Papa הכנסה is an אב also. So when we say there is an אב of הוצאה, it includes הוצאה and הכנסה as part of the אב. And that's how the Ramban learns. While from Tosafos we see that Tosafos learns even according to Rav Papa it's still a תולדה, because Tosafos asks in Rav Papa's תירוץ, when the Gemara said that המוציא מרשות לרשות in Rav Papa's תירוץ includes הכנסה, פרעגט Tosafos, why over there does he say הכנסה as part, why does he mention the תולדה of הוצאה, which is הכנסה, different than all the other אבות? Is a סימן that Tosafos learns that even in the תירוץ of Rav Papa הכנסה is an אב. While the Ramban says that according to Rav Papa הכנסה, הכנסה a תולדה, I mean, according to Rav Papa הכנסה is an אב. The only thing is, the Gemara later on דף צ״ז says very clearly that הכנסה is a תולדה. The Gemara, the words of the Gemara is on דף צ״ז, the Gemara says clearly: here, הוצאה אב, הכנסה תולדה. So what's there to talk about? Why are we discussing בכלל? So the Ramban says it's no ראיה, it's a machloket. The Gemara, the first תירוץ in our Gemara holds הכנסה is a תולדה, the Gemara on דף צ״ז holds hachnasah is a toladah, and Rav Papa holds hachnasah is an av. What's the problem? So according to the Ramban there is a machloket. According to the Ramban, according to Rav Papa hachnasah is not a toladah, hachnasah is an av. According to Tosafot, even according to Rav Papa, hachnasah is a toladah. And the re'ayah is that within Rav Papa's words, Tosafot asks: why does the Mishnah המוציא מרשות לרשות include also the toladah? Now, how do we know it takeh includes hachnasah also? Tosafot asks this she'eilah before, in the beginning of Tosafot. When the, the Gemara says when it says המוציא מרשות לרשות, it also includes hachnasah. Does, מי לא עסקינן, doesn't it also mean taking in? Zogt Tosafot, the Gemara in Shavuot asks, how do you know? Maybe המוציא מרשות לרשות means only taking out? So he says the Gemara answers, it would have said המוציא לרשות הרבים. When it says המוציא מרשות לרשות, it means either reshut. Then Tosafot asks, so why takeh does the Mishnah write a lashon which includes the toladah when other avot it doesn't do it? So we see that Tosafot is going here that even according to this teirutz, hachnasah is a toladah.

Rashi is mashma like the Ramban. From Rashi is משמע הכנסה is an av. Where do you see it from Rashi? Because when the Gemara says that when it says המוציא מרשות לרשות, מי לא עסקינן, are we not also talking that he's bringing in? So Rashi, how do we know that's what he's talking about? So, Tosafot, I just said, gave the ra'ayah, how do we know that המוציא מרשות לרשות also includes הכנסה, because it should have said המוציא לרשות הרבים. Rashi says a different thing: דעל כרחך אהכנסה נמי חייב. When it says המוציא מרשות לרשות, it must mean הכנסה. Why? Because הכנסה is chayav, as you see from our Mishnah, הכנסה is chayav. Now, if הכנסה is a toldah, what's the ra'ayah from the fact that הכנסה is chayav? הכנסה is chayav, every toldah you're chayav. So how do you know the words המוציא מרשות לרשות means הכנסה? Maybe המוציא מרשות לרשות means only הוצאה? הכנסה you're chayav, that's a toldah, but that's not what the Mishnah is mentioning. Just like all the other avot, the Mishnah mentions the avot, not the toldot. So maybe המוציא מרשות לרשות only means הוצאה, doesn't mean הכנסה? The Gemara is trying to prove that המוציא מרשות לרשות means הכנסה also. What's the ראיה, Rashi says? Because הכנסה is chayav. Big deal, is that a rayah it's included in the words המוציא מרשות לרשות? הכנסה is טאקע חייב, but it could be a תולדה, because every תולדה you're chayav, and a תולדה is not included in the Mishnah, no תולדות are included in the Mishnah. So the תולדה of הכנסה could be chayav, and המוציא does not mean that. המוציא means הוצאה, and it doesn't mean הכנסה, and you're still chayav. So what's the rayah Rashi says that when the Gemara says המוציא מרשות לרשות must mean הכנסה because you're chayav for הכנסה? So, see Tosafot has a different rayah. Tosafot says the rayah is because the לשון of the Mishnah is משמע. It doesn't say המוציא לרשות הרבים, it says המוציא מרשות לרשות. Rashi doesn't give that rayah. Rashi says, since you're chayav for הכנסה, so המוציא מרשות לרשות must mean הכנסה. Doesn't make sense. Because you're chayav for it, that must mean that המוציא means that? המוציא is the av, and the av is hotza'ah. Hachnasah is not included in hamotzi, it's a toldah, and it's takeh not, and he's still chayav. A siman that Rashi learns that if you're chayav for hachnasah, it must be an av. So, when the av is המוציא מרשות לרשות, so maybe you wouldn't be chayav for hachnasah. But if you know we're chayav for hachnasah, hachnasah is not a toldah, hachnasah is an av. And hamotzi is the av. So, the fact that you're chayav for hachnasah is a re'ayah that the word hamotzi means hachnasah also. Because hamotzi is the av, and hachnasah is also an av. And mimeila, if hachnasah is an av, the word hamotzi means hachnasah, too. So, what's Rashi's re'ayah again? Because I'm looking around, I don't see if the guys are getting what I'm saying. The re'ayah Rashi says The Gemara brings a re'ayah. The Gemara says that the word יציאות, מוציא also includes taking in. And the re'ayah the Gemara brings that hamotzi includes, because the Mishnah mentions the list of the ל״ט מלאכות. And one of the things, the last one, is המוציא מרשות לרשות. And the word's המוציא, doesn't המוציא also mean הכנסה? That's what the Gemara says. And we call it המוציא. A סימן הכנסה could be called מוציא. Now, the question: How do we know that when it says המוציא, it means הכנסה? How do you know that? So, Tosafos brings the Gemara in Shavuos, because the לשון is משמע like that. Fine. Rashi doesn't say that. Rashi says, you know how you know המוציא means הכנסה also? Because you're חייב for הכנסה. If you're חייב for הכנסה, what's the ראיה that that means it's an אב? What means that it's included in המוציא? המוציא is an אב. Does that What's the ראיה it means מכניס also? The fact that you're חייב is a ראיה that it means it's included in the word המוציא? המוציא is the אב, that's הוצאה, and only הוצאה. הכנסה, you're חייב אלס what? Als a תולדה. So, how do you know We're trying to bring a ראיה the word המוציא means המכניס also. Is a ראיה from Rashi, Rashi learns that Rav Pappa, this is peshat in Rav Pappa, that Rav Pappa learns that if you're chayav for הכנסה, it must be an av. And if הכנסה is an av, what's the name of the av? The name of the av is המוציא. And הכנסה is part of that av. Is a re'ayah הכנסה is included in המוציא. המוציא could mean הכנסה. But if הכנסה would be a toldah, then we have no re'ayah. What's the ראיה המוציא מרשות לרשות, מאי לאו עסקינן that he's מכניס? Why? Because you're chayav? You could be chayav אלס a toldah. It seems from Rashi that Rashi learns that it is an av. What's Rashi going to do with the Gemara later on where it says הכנסה is a toldah? So, he'll say like the Ramban, that later on the Gemara says הכנסה is a toldah. The Gemara earlier also הכנסה is a toldah. But Rav Pappa, he holds הכנסה is not a toldah, he holds הכנסה is an av. That's how Rashi learns. So, here we have, basically, so far, two shittot what הכנסה is. You have Tosafot, that הכנסה is a toledah no matter what. Everyone agrees הכנסה is a toledah like it says in the Gemara later, like here, and even according to Rav Pappa, everyone agrees הכנסה is a toledah. Then you have the shittah of the Ramban, that it's a machloket. Machloket of the amoraim. The Gemara later on holds הכנסה is a toledah, Rav Pappa holds הכנסה is an av. Then we have a third shittah, the shittah of the Rashba. The Rashba makes a chiluk which הכנסה. There's הכנסה דעני, הכנסה דבעל הבית. And he makes a difference. And he says based on Tosafot דף ב׳, not that he says Tosafot holds like this, but based on what Tosafot says דף ב׳, will come out that הכנסה דעני is an אב, הכנסה דבעל הבית is a toledah. That means if the הכנסה is done by standing outside and bringing in, that's an av, and if the הכנסה is done by standing inside and bringing in, that's a toledah. And he says, what's based on Tosafot? Tosafot says that הכנסה דעני was in the Mishkan. הכנסה דבעל הבית was not in the Mishkan. Oh, so he says if הכנסה דעני was in the Mishkan, that's a that's an av. הכנסה דבעל הבית was not in the Mishkan, that's a toledah. Now, obviously, he doesn't mean that this is what Tosafos holds. Because Tosafos makes it very clear on דף ב׳, and everyone should know that, that even the תולדה The תולדות of הוצאה were in the משכן. The fact that it was in the משכן doesn't make it into an אב, Tosafos says. Tosafos says תולדות דהוצאה, because הוצאה is a מלאכה גרועה, the תולדות of הוצאה have to be in the משכן. So the fact that הוצאה, I mean הכנסה דעני was in the משכן is no ראיה for a תולדה according to Tosafos. So I'm not saying that Tosafos holds like that, but based on the חילוק that Tosafos makes, that הוצאה דעני is in משכן, and הוצאה דבעל הבית was not, so the Rashba says, so I'm telling you that's the חילוק: הוצאה דעני which was in the משכן is an אב, I mean הכנסה, הכנסה דעני in the משכן was an אב, הכנסה דבעל הבית which was not in the משכן, that is a תולדה. Tosafos doesn't learn like that, like we said, because Tosafos says even תולדות דהוצאה have to be in the משכן. On the other hand, there's another thing that Tosafos doesn't fit here. Tosafos says clearly that הכנסה does not have to be in the משכן, it just happened to be in the משכן, and we mentioned that Tosafos said we don't need it to be in the משכן, and according to the Rashba, it has to be in the משכן and that's why it's an אב. So, anyway, we're not saying that Tosafot learns like that, but the Rashba bases it on the חילוק that Tosafot makes between הכנסה דעני and הכנסה דבעל הבית.

So here we have לפועל three שיטות. We have שיטת התוספות that הכנסה is always a תולדה, like it's משמע from סתם the Gemara. Then you have the שיטת הרמב״ן that according to Rav Pappa הכנסה is an אב. It seems like that's from Rashi. I have to tell you the truth, the Rambam learns like that. The Rambam learns הכנסה is an אב. And I'll mention a few words now, it's נוגע maybe more to later, why would הכנסה be an אב? Because הכנסה is so similar to הוצאה, the Rambam makes a כלל that anything that's ממש ממש very similar, it's an אב. What's a חילוק between an אב and a תולדה? An אב is the original מלאכה, and then things which look like, they are similar to that אב are called תולדות. But there is a חילוק how similar it is. Certain things are ממש the same thing, then they're both an אב. I'll give you an example: the מלאכה in the list of cooking, baking, which one is the מלאכה, cooking or baking? אפיה, אופה. In the Mishnah it says אופה. What about בישול, not baking, cooking, is it an אב or a תולדה? So the Rambam says it's an אב, it's the same אב. As a matter of fact, we take the מלאכות from the משכן. Where was the מלאכה of baking in the משכן? No, not baking the bread. I'll tell you why not baking the bread, because when this is נוגע to know בכלל, there's one שיטה that holds differently, but בכלל we don't learn out the ל״ט מלאכות from what was done in the משכן. It's done in the building of the משכן, not what was done throughout the years that they baked and they did, this is not what we learn out. And the Gemara says, where do we find in the משכן the מלאכה of cooking or baking? בישול סממנים. When they had to dye the material to make the משכן, how do you dye? You take herbs and you cook it, and you make dye, you make paint out of it, a dye out of it. So they cooked the סממנים. That's where you had בישול in the making of the משכן. You didn't even have any baking in the making of the משכן. Nevertheless, what does the Mishnah say when it talks the list of ל״ט מלאכות? האופה. Why? Because it's the same thing. It's the same, even though technically it's different, but it's so close, baking and cooking, it's all one. So why would הכנסה be different than הוצאה? This is מה לי אפוקי מה לי עייולי like the Gemara, it's such a sevara. So it makes sense that it should be an אב. So the Rambam taka says it's an אב. So here we have like this: שיטת התוספות that it's definitely a תולדה, and why is it taka a תולדה לכאורה the sevara I just said makes sense, that we'll see later from the Tosafos Chaim for Rav Nachum Zemba. But לפועל תוספות learns it's a תולדה no matter what. The Ramban learns that it's a machloket in Gemara, that the Gemara later and the first terutz here hold it's an אב, and Rav Papa, it seems like that's how he פסקנס it's a, he says a toldah and he says it's an אב. Rashi seems to be saying in Rav Papa that it's an אב, and the Rambam says it's an אב. So that's the second shitah: so one shitah it's a toldah, one shitah it's a machloket it's an אב. And then you have the shitah of the Rashba that's like in between. It's both, depends which, depends which הכנסה: the הכנסה of the עני is an אב, and the הכנסה of the בעל הבית, of the עשיר is a toldah. And his reason is because this was in the Mishkan and this was not in the Mishkan. Yeah? Obviously, he doesn't hold of that sevara, just like the one that holds it's a toldah. That's the whole idea here. I just explained the sevara why it should be an אב. Huh? Because the Mishnah can suit whatever the pasuk it took at. It picks the one that fits the baking because it goes to the whole thing of baking bread, so it picks that because they're the same. Because they're both an אב, so he picked that even though the actual Mishkan was was a bishul. So here you have one shitah holds that it's mamash the same, it's an אב. One shitah holds be-feirush it's it's an אב, one holds it's a toldah, and then one shita is mechalek between הכנסה דעני, הכנסה דבעל הבית. Now, the Rashba does give, like I said, the reason why we're mechalek between ani and baal habayit, because this was in the Mishkan and this not. So this is just like a makor. But what's the sevara? What's the sevara here why there should be a difference between הכנסה דעני and הכנסה דבעל הבית, והכנסה דעני should be an av and הכנסה דבעל הבית should be a toldah? Coming right back. Huh? But lefo'al it's machnis. Lefo'al it's taking from It's all hachnasah. It's reshut hayachid to reshut harabim Yeah, what's nogea? So, it's not hotza'ah. You're taking away from him, but it's not hotza'ah. Hotza'ah means from reshut hayachid to reshut harabim, and lefo'al he's doing hachnasah, from reshut harabim to reshut hayachid. So here we have the Rav Nachum Zemba in Totsaot Chaim, which as I mentioned sometime before, this is a יסודות'דיקע ספר in many things in Shabbos, in מלאכת הוצאה. So he makes a chiluk like this.

He's masbir, he's trying to be masbir what is the chiluk according to Rashba, what is the chiluk, he says the word Tosafot, I think it must be a typo, a printing mistake, says שיטת התוספות, it means שיטת הרשב״א I think. But anyway, he's talking that that the chiluk between עני and עשיר לגבי the הכנסה whether it's an av and a toldah. And this is what he says, a sevara, a geshmaka sevara, an interesting sevara. He quotes Tosafos in דף ג עמוד א on the bottom, and Tosafos says like this, and this is also mentioned the Alter Rebbe Shulchan Aruch, not the same words, that if a person What is the din of a person's hand? Now we had that in the first shiur, we spoke about it. What is the different What is the din of a person's hand? So when a person stands, if his hand is in the same reshus where his guf is, the hand has the din of that reshus. If he's standing in one reshus, and the hand is stuck out in another reshus, so then the hand doesn't have the din of his reshus, but it also doesn't have the din of that reshus. That's what comes out from Tosafos here, on דף ג עמוד א on the bottom. So he says, this is the difference. When a person is standing outside and he's doing הכנסה, he is in the same reshus, his hand is the same reshus as him. Now he's holding something, he's in the רשות הרבים, fine. His hand is a רשות הרבים. When does the transformation of coming from רשות הרבים, leaving the רשות הרבים and going into another reshus, when does that happen? Not when he takes it in his hand, because the thing, let's say, is laying in the רשות הרבים on the floor, he picks it up, it's still רשות הרבים because his hand, he is standing in רשות הרבים, his hand is in the same reshus, so it's still רשות הרבים. When he sticks his hand in and he puts his hand through the door or whatever, sticks his hand in, as it physically goes from רשות הרבים to רשות היחיד, that's when there's a transformation of the reshus. So it comes out that the melachah that he's doing is happening when the reshus changes. If you're doing הכנסה standing inside, you're what are you doing? What's הכנסה? You stick your hand out, you pick up something from the רשות הרבים, and you're taking it in. Also hachnasah. When the moment you stick your hand out, what's your hand now? It's not reshus hayachid where you're standing, but it's not a reshus harabim either. So when you pick it up, when does it go away from the reshus harabim? When you're putting it into your hand. Then you're taking it into the reshus hayachid, then you're changing the reshuyot. So it comes out like this. When you're doing הכנסה דעני, that's the real hachnasah, that you're taking your hand and you are changing reshuyot. When are you changing reshuyot? When you are changing reshuyot. When you actually are changing the reshus, that's when the shinui takes place, that's when you're leaving the reshus harabim. That's the real melachah of hachnasah. That's an av, that's exactly similar to hotza'ah. Mah she'ein kein if you're standing inside, so inside, the change, the going away from the reshus harabim happens before you take it inside. So if it happens before you take it inside, and derveyl you didn't really do much. You're taking it inside already is another step. So the hachnasah is not exactly the real, real form of hachnasah, and therefore, that's only a toldah. הוצאה דעני also toldah? That's going to be the she'eilah now. Oh, you're asking a good she'eilah. But this is the way he explains the difference between הכנסה דעני and הכנסה דבעל הבית according to the Rashba. The she'eilah that lechora you could ask is one she'eilah is this: so by hotza'ah, it should be the opposite. So hotza'ah, it should be הוצאה דבעל הבית, that's when the same thing happens, should be the av, and הוצאה דעני should be a toldah. If the sevara of av and toldah depends on when this transformation happens, if it depends on and the way your hand is, then whatever we're saying by hachnasah, that by the ani it's stronger because it changes reshuyot when it goes out of the reshus harabim when you are actually taking it physically out of reshus harabim, so by הוצאה, it should be the opposite, by the רשות היחיד. So הוצאה דעני, הוצאה דבעל הבית should be the av, and הוצאה דעני should be a toldah, if you say this is the reason for av and toldah. Besides that, I have another shailah: by the עני, ein hachi nami, if you're standing outside, the transformation, the going away from the רשות הרבים doesn't happen till you stick your hand in. But it's not going into the רשות היחיד when you stick your hand in. When you stick your hand in and your hand now is inside, which is a different רשות, so what happens now? It's not רשות היחיד. It's not רשות הרבים anymore, but it's not רשות היחיד either, it's a מקום פטור. It's not it's not רשות היחיד, because we said when you stick your hand into another רשות, what is it? Not רשות היחיד, not רשות הרבים. So you, ein hachi nami, בשעה you take that you're putting your hand in, that's the moment you're taking it out of רשות הרבים, but that's not the moment you're putting it into רשות היחיד. Mah she'ein kein the baal habayit, when he does it, punkt farkert, he does when he takes it in, so when he picks it up, it goes away from the רשות הרבים then. But when does it go into the רשות היחיד? The moment he puts it in. Because his hand, when he takes his hand in into the רשות היחיד, what happens? What happens to the hand the second that he sticks his brings his hand back in his turns into רשות היחיד. Then it goes into רשות היחיד. So why is it more important that you say that since by the עני it's more important, why? Because the going away from the רשות הרבים happens at the time when it changes רשויות, why don't we look the other way? Should be farkert, I could think. By the baal habayit, since when does it go into the What's הוצאה? What's הכנסה? Taking out of the רשות הרבים into the רשות היחיד. So why is it taking out of רשות הרבים more important than taking taking into the רשות היחיד? Let's say farkert. By the baal habayit, when does it go into the רשות היחיד? The second he brings it into רשות היחיד. By the עני, when does it go into רשות היחיד? Sticks his hand in, so it went away from the רשות הרבים, but it didn't go into the רשות היחיד, because it's still in his hand, and his hand is not רשות היחיד. Later on, when he puts it down or he puts it into the hand of the baal habayit, it becomes. So why what is the pshat? The מלאכה of הכנסה has two parts to it. מלאכת הוצאה, there's two parts to it. הכנסה means taking it away from רשות הרבים, taking into the רשות היחיד, two parts. So why does the Rabbi Nachum Zev say, and pshat in the Rashba, I guess, that it's more important the going away from רשות הרבים and that's the עיקר, and therefore that takes place at the time you bring it in, and that's why that's more מלאכה, rather than the fact that it goes into the רשות היחיד, which is more by the by the baal habayit than by the עני? Because by him, the second he brings his hand in, which is the moment of the crossing the border, that's when it goes into רשות היחיד. While by the עני, it doesn't. It doesn't go to רשות היחיד till later. By the עני, it goes out of the רשות הרבים then. But who says this is more important than that? So mimela we still need ביאור trying to understand the שיטת הרשב״א why הכנסה דעני is more אב than the הכנסה דבעל הבית. So we could extend this a little bit, and say a few more points, which will maybe add a little bit, not so pashut either, I can't say that it's pashut, but at least something more. Later on when we talk about the four רשויות, that's on דף ו׳, it says תנו רבנן, ד׳ רשויות לשבת, there are four רשויות on Shabbos, And he gives a list of the four רשויות: רשות היחיד, רשות הרבים, וכרמלית, ומקום פטור. In Shulchan Aruch, it's the same לשון. In Alter Rebbe's Shulchan Aruch, the same לשון. In Rambam, the Rambam says ד' רשויות לשבת, רשות הרבים, then רשות היחיד. He mentions רשות הרבים first. Now, the fact that the Gemara mentions רשות היחיד first is no ra'ayah that the main רשות is the רשות היחיד. It has to say one first, no? Same thing when the Shulchan Aruch, the Alter Rebbe's Shulchan Aruch copies the לשון of the Rambam, of the לשון of the Gemara, it's no ra'ayah, you write what the Gemara writes. When the Rambam changes the לשון is a ra'ayah he's trying to tell us something. Why did the Rambam change? Why would the Rambam not write the same like the לשון of the Gemara, that the first רשות is first to mention is רשות היחיד? Lichorah, you could say, and I'm not saying it's muchrach, but you could say that the Rambam is trying to tell you that the עיקר רשות is the רשות הרבים. So when we're dealing bichlal with רשויות, what is the main thing? The main thing is the רשות הרבים. As a matter of fact, the Rambam in Pirush HaMishnayot, when he goes through the four רשויות, he says there are four רשויות, האחד רשות הרבים. Why does it say האחד? To tell you this is the one. That's על דרך like שיחות and the Rebbe says in in חלק כ״ו עמוד 59 אות ח, when he talks about המצוה הראשונה, when the Rambam writes by every mitzvah, he doesn't write המצוה השניה, השלישית, just by mitzvah of אהבת השם the Rambam writes המצוה הראשונה. So the the Rebbe says why? Because he's trying to tell us not only the first in the list, this is the most important mitzvah, this is the כללות'דיקע מצוה. So he writes הראשונה. When the Rambam writes in Peirush HaMishnayot, okay, it's a translation, it's not the Rambam's own לשון, he wrote it in Arabic, but the one that translated it, Ibn Tibbon, was a reliable person. Actually, the Rambam himself wrote the הסכמה, wrote to him that you you did a good job in translating the Peirush HaMishnayot. Some was they did, done by him, some was done by somebody else, by Alharizi. But actually, s'iz nisht noge'a, but the Rambam, he wrote this, Ibn Tibbon writes to the Rambam, \"I translated your works and I've never met you, I want to come and meet you.\" So the Rambam says, \"Please don't come, I have no time for you.\" And the Rambam gives him a whole list of his daily schedule. And he says, \"I have no time to talk to you.\" Makes a חשבון there that how he works in the morning, he wakes up, and he דאוונס, runs to the the the palace to be the king's doctor, and he comes home late at night, and then there are so many people waiting in the waiting room to this, he comes hardly has time to eat, and then he finally goes out and sees his patients, and this is day by day. \"I have even no time to learn,\" he says, \"the only time I could learn is on Shabbos. I don't want you to come and drey mir a kop and hak mir a tshaynik and I have no time for you.\" But he wrote בכלל that you did a good job, so anyway, so the translation, we could look in the translation of of Kapach, maybe he has a little different words, but usually it's mostly the same. Because Kapach took the same original Rambam of Arabic and learned Arabic and translated it himself, with a new translation, more מדויק. Anyway, but the way it's written, it says האחד, that the the one רשות is רשות הרבים, as if saying that the רשות הרבים is the עיקר. So when we talk about things that happen in the מלאכה of הוצאה, everything will circle around the רשות הרבים, if possible. Certain things are not possible, but if it's possible, the רשות הרבים is what counts. What's done in connection to the רשות הרבים, that's what counts. And therefore, like this: unless the רשות הרבים is not תופס מקום yet, when you're standing outside and you're trying to do הכנסה, the outside is the רשות הרבים and that's what counts, and what you're doing is you're taking it in from the רשות הרבים. הכנסה is the ikar. No, the the רשות הרבים is the ikar, that means what we're looking what is the נקודה of the melachah? What is ביחס to the רשות הרבים? That you're taking it away from the רשות הרבים. You could say, one of the שאלות we asked, the שאלה we asked before, why is it more important when when it goes out of the רשות הרבים rather than coming into the רשות היחיד? So I'm saying now, yes, רשות הרבים is the first רשות. Everything is ביחס, what's taking place in יחס to the רשות הרבים. The the רשות הרבים, רשות היחיד is another רשות. So if you're doing הכנסה, and if you're standing outside, what's noge'a is the fact that it goes out of the רשות הרבים, and you're standing in the רשות הרבים. When you're standing inside and you're doing הכנסה, it's the same thing. You're taking it out from the רשות הרבים, because הכנסה means that the object is laying in רשות הרבים, that's why it's הכנסה. הוצאה means the object is inside, you're taking it out; הכנסה means outside, you're taking it in. As long as there is something It has to do with the outside, the ikar is what's happening to the רשות הרבים. That's what counts. If you're doing הוצאה, that'll be a difference. If you're doing הוצאה and you're standing outside, so you're standing in the רשות הרבים also, even though the object is in the רשות היחיד, but you're standing in the רשות הרבים. So, we're dealing also with the What's הוצאה according to that? The taking away from רשות היחיד, but the עיקר קוועטש is bringing it into the רשות הרבים. But that's only if the guy is standing outside and is bringing it into the רשות הרבים, so the רשות הרבים counts. If your guy is standing inside and the object is inside, then the רשות הרבים is not yet תופס מקום. Here is going to count what's happening to the רשות היחיד, because the רשות הרבים is not on the horizon yet, you're not in the רשות הרבים yet. But as long as you have a שייכות to the רשות הרבים, whether you're standing in the רשות הרבים or the object is in the רשות הרבים and you're standing there or not standing there makes no difference. ולפי זה, it'll come out like this: When you're standing by the case of hotza'ah, if you're hotza'ah the עני, the ikar that counts is the רשות הרבים, because you're standing, the עני is standing outside and doing hotza'ah. When does the the פעולה happen? He sticks his hand in to take something out. He takes his hand empty and takes When he picks the thing up, the thing takeh is not in רשות היחיד anymore, because the hand of the person that's sticking out from another רשות is not the רשות where it's in. The object is in רשות היחיד, he picks it up, it's not in רשות היחיד anymore, but it didn't go into רשות הרבים. When did it go into רשות הרבים? When he takes his hand out. Oh, that's Rav Menachem Zemba's word! He takes it out, so the time when he takes it out בגשמיות פשוט to the רשות הרבים, that's when it goes into רשות הרבים. That's a real melachah. So, that's an obvious The guy who's standing inside and he's taking it out, oh, he's inside and the object is inside. Here the רשות הרבים is not, here the vort is the רשות היחיד, because the רשות הרבים is not תופס מקום yet. So, here it's the change of the רשות היחיד. When does the change of the רשות היחיד happen? Since when you're standing inside and your hand is inside, your hand is still רשות היחיד, so when you pick it up, it's still רשות היחיד. When does the change from רשות היחיד take place? When you're taking it out to the other רשות. So, again it's happening at the same time. I'm trying to explain why by hotza'ah we don't make the chiluk that Rav Menachem Zemba made, and by hachnasah we do, because by hotza'ah, both of them, whether it's hotza'ah the עני or hotza'ah the בעל הבית, at the same time, and he makes the klal when it's doing the physical transfer over רשות, that's when the ikar is done, in both cases it's the ikar. By the case of the עני it's the ikar, because since he's standing outside and the עיקר רשות is outside, so we're looking what happens to the רשות הרבים. When does it come to the רשות הרבים? He stuck his hand in, picked it up, it went out of the רשות היחיד, true, because his hand now is from the other רשות, it's not רשות היחיד, not רשות הרבים either. When did it go into רשות הרבים? When he took it out. That's a melacha. The guy who is standing inside, by him the ikar is when he's going out of the רשות היחיד, because there is no רשות הרבים involved yet. So, here, he picks it up, it's still רשות היחיד. As he's taking it out, it goes out of רשות היחיד. So, they're both the עיקר מלאכה. So, I'm saying רשות הרבים is only important when there is something to do with the רשות הרבים: either you're standing there or the object is there. But if there's no connection, I'm takeh going to try to take it out, but what's happening as a metziut now is רשות היחיד. I'm in רשות היחיד, this is רשות היחיד, and we're going to make a change. What's the change? Now, we don't take the רשות הרבים You could say this, but I'm saying it's not pashut because you could say, who says? Ein hachi nami, I'm not trying to ask a kashya. If I'd be trying to ask a kashya and say this sevara, then you could say, 'Who says? Maybe it's not like that.' And if it's not like that, you don't have a kashya. But I'm saying farkert, you have a kashya, we're looking for a teirutz. So, as long as there is a sevara you could say It's always There's You can't say, there's no such thing as יש להקשות בדוחק. You can say, 'I could make a dochak and have a kashya.' Don't make a dochak and don't have a kashya. But I could say יש לתרץ בדוחק, unless you can't say the teirutz doesn't make sense. But if there's a sevara you could say, maybe yeah, maybe not. If it's going to make a kashya, don't say it and don't ask kashiyot, but if you're going to say a sevara and answer, someone will ask you, 'But maybe not?' Az gezunterheit, say not, בלייבזשע מיט די קשיא. What are you going to gain by you going to say not? Say not. Sometimes you could ask, you can't say what you're saying, that's something else. But as long as there is a possibility to say a sevara, we're trying to find a sevara for the Rashba. What is the sevara? And the Rabbi Menachem Ziemba gave a sevara which is needs, needs like to finish, to fix it, to make a חילוק בין הוצאה והכנסה. This is what I'm trying to say, that you could say a sevara, that since the רשות הרבים is the ikar, so we're Ever, so there are three parts, three cases where the רשות הרבים is the ikar. Every הכנסה, the רשות הרבים is the ikar. Whether you're standing here or there, the object is outside. So two הכנסות of the עני and the עשיר, the רשות הרבים is the ikar. הוצאה, and if you're standing outside, also the רשות הרבים is the ikar, because you're standing outside. The only place where the רשות הרבים is not the ikar is when you're standing inside and it, and it's הוצאה, which means the object is inside. And this is going to be the חילוק: that if you're standing inside and you're doing הוצאה, so we're looking not at the רשות הרבים, we're looking at the רשות היחיד. So we're looking, when did it leave the רשות היחיד? So by the baal habayit, it left the רשות היחיד then. By the עני, what happened? When he's doing הוצאה, the ikar is the רשות הרבים. So when he's taking it out, so both of them, so both of them, as the transfer of the רשות happens, according to Rav Menachem Ziemba, that that's what counts, in both cases it's an אב. In both cases, they're doing the ikar. As he says that what counts as an אב if the peulah of changing in halacha between רשות היחיד and רשות הרבים is taking place at the same time when it's physically the happening, when it's pashut going into. So I'm saying if the ikar is the רשות היחיד by the guy standing inside by הוצאה, when is that יציאה from the רשות היחיד happening? When he's as he's taking his hand out. If you're standing outside, the ikar is the רשות הרבים. When does that happen? As you're taking out. By הכנסה, there will be a difference between the עני and the בעל הבית. If you're looking at this, the עני who's standing outside and he's doing and he's doing הכנסה, when does the the halachdike change from רשות הרבים take place? And the ikar is רשות הרבים. And by הכנסה, it's the ikar is רשות הרבים no matter what, because it's the object is outside, and therefore when does that take place? He picked it up from the street in the רשות הרבים, the עני. What's it now? Still רשות הרבים, because his hand is in the same place where he is. As he's sticking his hand in, it left the רשות הרבים. As it I mean left yeah when it the רשות היחיד left the רשות הרבים. It didn't go in the רשות היחיד yet. Why not? Because now his hand is inside, what's his hand? Nothing, but not רשות היחיד. But who cares? The ikar is what happens to the רשות הרבים. He stuck it in, he left the רשות הרבים at that moment. It's an אב. Mah she'ein ken the בעל הבית, and we're talking by הכנסה, and הכנסה is the ikar the רשות הרבים no matter what, what's happening here? He sticks his hand out, what's his hand now? Nothing. He picks it up, that's when it left the רשות הרבים. When he sticks his hand and picks it up, his hand is not רשות הרבים. It's not רשות היחיד either, it's not רשות הרבים. When he takes it in, this thing goes into רשות היחיד. But the רשות היחיד is not what counts. We're saying the ikar is, in this case, from taking from רשות הרבים. Taking from רשות הרבים does not happen at the same time when he pashut took it in. And Rav Menachem Ziemba says that it depends if it happens at the same time, it's an אב, if it doesn't happen, it's not an אב. So where is the only time where it doesn't happen at the same time as the physical case is only by הכנסה דעשיר? Cuz the she'eilah, after we brought what he said, is געווען the she'eilah according to this, why is it not by הוצאה the opposite? Then we had another she'eilah, according to what he says, why does he count up as the ikar when it goes to the רשות הרבים, why doesn't he count when it comes to the רשות היחיד? And that's פונקט פארקערט, the בעל הבית when he takes his hand in goes into the רשות היחיד. So I'm trying to say this nekudah, that by הכנסה, it always is noge'a the רשות הרבים, cuz that's the עיקר רשות. By הוצאה, if it's possible, if there's a שייכות to the רשות הרבים because the guy is standing in the רשות הרבים, also the רשות הרבים is the ikar. If you're standing in the רשות היחיד and it's הוצאה, which means the object is and you're in the רשות היחיד, then the the the רשות הרבים is not תופס מקום yet. So now what's the nekudah? The nekudah is when does it leave the רשות היחיד, and that's the ikar. So it comes out that by הוצאה they're both an ikar, they're both an אב. By הכנסה, only הכנסה דעני has the ikar and not הכנסה דבעל הבית. And that's why the רשב״א learns this is an אב, and this is not. Now, why תוספות and the רמב״ן don't learn like this, one learns it's an אב and one a תולדה, they don't learn this whole sevara that that that Rav Menachem Ziemba said that it depends on the time of when the פעולה does, who says it? That's what he says the Rashba will learn. So mimela it could be either an av or a toldah, whatever way. What's takeh the sevara, what's the sevara whether it's an av or a toldah? Forget about this, this is only to explain a chiluk in עני and עשיר, but if you don't explain it, then what's the chiluk in av and toldah? Is it whether it's an av or a toldah, what's the machloket here? That's talui in the second piece of the Etz Chaim, which to be continued. I don't know when. A lot of yeshivot don't even put out a what's it called at the end. Alarm clock to remind