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0:05 All right shabbat say good morning good morning. 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Incredible. Beautiful. Our daily sponsors for today I am and Sarah Steinberg in the source of continued health and shalom is Hana bat Sosha for an ultimate refuah shleima. Our daily sponsors as well and Iris Miller all of the neshamos of Am Yisrael, the families and all those who need refuah 2:21 should have one together with kol cholei Yisrael on this beautiful and holy day of Lag BaOmer. The time of the kiddushin by Yochanan should be an advocate for Am Yisrael, Rashbi Rabbi Akiva, all of the great tzaddikim of Yisrael should advocate for us on high. I wish we should all come to Hashem to the greatest bonfire of all. The bonfire of Mashiach, the bonfire of Geulah and here we are in the middle. Amen. And also with that, let us begin another really exciting daf of chulin ahead of us 2:44 today. The daf is daf hey. We are picking up in Hashem on daled amud bet at gufa which is pretty much the middle of amud bet over here. So if you remember yesterday we're picking up with a fascinating statement, gufa, right? Pretty much like point middle of the page. 3:01 Amra Rabbanan, amra Shmuel Yisrael mumar la'avodah zarah kochavim mutar le'echol mishchitatav. So what was it that Rabbanan dropped a bombshell? Dropped a bombshell literally again last couple of minutes of yesterday's shiur was hard. It was hard to concentrate on anything else the rest of the day after hearing from right? Good. And also a special mazel tov to our chabura, Rabbi Cohen who's marrying off his daughter tonight. 3:25 She should be zocheh may they live 120 years mazel tov. So let's all say together what it says as follows. Rabbanan says that a Yisrael mumar Yisrael mumar la'avodah zarah kochavim which means a you are allowed to eat from his shechita. If he shechts, the shechita is kosher. Shechita would have a boss and I would say what's the precedent for that cuz that sounds pretty dramatic and 3:49 actually it sounds pretty false. Right? In other words avodah zarah avodah zarah. So what's the pshat so what's of incredible Shakima Cena B O Shabba Malachi Huda Shenanigan is a half. This is great because we find precedence for this. Yo Shabba Hut who was the king of Yehuda who was a righteous man, joined in the suit of a half. A half was the king over what we call Malachi Israel, the 10 4:12 tribes. And unfortunately, a half did not do the right thing. I'm always reticent to call a half of Russia. First of all, it's hard to call anyone a Russia. But a half of you see if you read his story, if you learn now, you understand of course that there are many moments where he was so close to Chula. Unfortunately, he was married to a very evil woman, Jezebel, who did really terrible things. And just I have just couldn't couldn't like get over the 4:35 threshold of Chula. He just couldn't do it. So, the point over here is that a half invites Yo Shabba Hut to go to war against Iran. So, the lobby here is describing this meal. They come together, right? They they talk about strategy and they have a meal together. Shenanigan by Yisrael a half son of a half of the rose will I am a sheer email by Yisrael say a half of the rose Elramus Elramus Gilead. So, what 4:59 happens? So, again the passage says specifically that a half went ahead and invited Yo Shabba Hut and again he he literally enticed him or inside him to go up to war with Elramus Gilead. So, he went to war. The point over here is they're sharing a meal. Right? The passage says that a half offered he slaughtered a lot of a lot of animals and everybody dined together. So, what says a half was an over the other desire. He was a year. He was a Jew. He 5:22 also worshipped idolatry. So, what do you see from here? Even even a Jew who worships idolatry, if he if he shafts, you can go ahead and eat of his shrita. Yo Shabba Hut who was a Sadiq ate of his shrita. I would deal my Mizbah Zaba may follow a half. Maybe a half shafted, but Yo Shabba Hut was like, you know, I'll have a salad. You know, like I don't know. He had a fruit platter. You know, maybe maybe maybe he didn't eat from the 5:46 shrita. So, the message is no by Yisrael say a half. By Yisrael enticing him and enticing always means with food. The Dilma but the volume maybe he enticed him with words not with food. Ain has such a bit volume. There's no such thing as inciting or enticing someone with words. Below really one second the positive talks about if your brother will entice you to worship idolatry. So the positive says that's a 6:10 verbal enticement. No, no, no, but it means if your brother entices you how would you brother entice you to worship idolatry with eating and drinking? Really I have a positive that he bow the volume of the positive by by it's actually a fascinating positive where Hashem says to the Satan you went ahead and you entice me to literally again swallow it over life for no reason almost 6:33 kind of like lashing back out at the Satan for causing him to afflict it over the shiny. Now but God is different. Don't don't bring the volume of the positive acts on a different plane. The Dilma Mishnah maybe maybe maybe um maybe he'll shove a drink but he didn't eat. Right? He just drank he didn't eat the meat. So he must have 7:01 what are they drinking? What are they drinking? They're drinking wine. So how do you understand? If you shove it is allowed to drink Ahab's wine that means that again that's because although he's a moment for a vote of the Zohar that doesn't make him a moment of the if that's the case that means the again if you could drink the wine you could eat the meat. Could you eat the meat? I think 7:25 she has the meal on who the volume of the positive not necessarily. What would the wine of be? You know what from our other days there's two different categories of wine. There's which is like wine that's wine actually used for the Zohar But remember, most wine is not like that. Most wine of a non-Jew is what we call stam yaynam, which just means wine 7:49 which belongs to a non-Jew. That's a g'zeirah, that's a rabbinic enactment. At the time of Achav and Yehoshaphat, that that enactment was not yet instituted. It wasn't legislated. Which means that again, it could very well be that there's actually no problem with Yehoshaphat drinking the wine of Achav. 8:08 Achav and Achima Achima and Achima were idol worshipers of stars and constellations. So again, it's very possible therefore the Gemara says that Yehoshaphat was drinking Achav's wine because there was no legislation against the regular wine of an Achav, not yet at least, or a Jew who was a mumar. But it could very well be that he did not eat his meat because halacha reminds you you can't eat the 8:30 sh'chita of a mumar l'avodas kochavim. To which the Gemara says, can't be. Ee mai seima, lav archei d'malka mishtei b'lo meichla. It's not the normal derech of a king to drink without eating. In other words, kings, so it says, very important, kings conduct themselves in certain ways. And therefore again, a king doesn't sit down to drink a glass of wine without going to You know, you see this a lot if you ever like observe 8:54 like like the Rebbes, like the great Rebbes, if you'll ever notice, whenever a Rebbi is at a table, there's always food there. Not not even because the Rebbi is eating it, just because like it's almost like like the derech malachim is that if someone's going to be drinking, certainly going to there's food there as well. It's a way to conduct oneself, which of course is a tremendous mussar haskel for us cuz remember again, what's klal Yisrael? 9:16 Klal Yisrael is we we are b'nei malachim. The Maggid of Mezritch writes that the greatest sin that a Jew commits is we forget that we're royalty. We forget that we are the sons of kings. Because when you are royalty, you remember you have to conduct yourself a certain way. The moment that you forget that you're royalty, anything goes. As a commoner, a commoner do anything because 9:39 no one cares. No one's looking. There's no standard to hold himself to. But the moment that you remember that you are royalty, then ultimately again there's a standard in everything. There's a standard how we conduct ourselves. There's a standard how we dress. There's a standard how we talk. There's a standard for everything we do because we are beneath Malachim. When we forget that, says the Maggid of Mezritch, that's the worst aveira we commit. 10:01 Vayizbach Vayisehu. Other possible What What What did he mean? Possible The pasuk says that Achav he slaughtered Vayisehu and he enticed him. K'siv Bamah Yisehu. What did Achav entice Yehoshaphat to go to war with? B'ziqah. He made a good barbecue. He made a good meal. So nothing gets, you know, nothing gets people together like a good meal. 10:22 B'dilma Ovadyah. Say for a moment, but remember again, let's just keep keep focused. The Gemara brought down a a statement of Rabbanan. Rabbanan made the dramatic statement that even a Yisrael who's a mumar l'havdil l'chol chavam, right? So even a Jew who unfortunately habitually worships idolatry, his shchitah is acceptable. 10:42 This whole exercise is Rabbanan's proof that that statement is true. So the Gemara says, "One second, who says Achav shchateh?" B'dilma Ovadyah Z'vach. Ovadyah B'dilma Ovadyah Z'vach. Maybe Ovadyah. Now we have to say who was Ovadyah. Ovadyah, interestingly [clears throat] enough, was like the chief of staff of Achav. 11:01 Now he himself was a great tzaddik and ultimately again is given is given Nevuah by Hakadosh Baruchu. Ovadyah played a number of very instrumental roles during the reign of of of Achav. Most notably, he was the person who helped to hide Eliyahu Hanavi. We'll get to that in just a moment. Maybe it was Ovadyah who shchateh, right? Not Achav. 11:21 To which the Gemara says, "L'rov K'siv V'Ovadyah Lo Havah Safek." No, because there were a lot of there were a lot of animals that were slaughtered. So it's impossible that Ovadyah did all of that slaughtering. B'dilma Shivah Asar Alafim Z'vach. D'k'siv Eish "I divi shol shivas alafim kol avreichim asher lo karu l'Ba'al." So, this is very interesting. The navi says that even though there was rampant idolatry within the kingdom of Achav, 11:44 there was 7,000 people who had not worshipped idolatry. So, maybe the shochtim were amongst those people. So, therefore again, the person who worshipped idolatry was not an oved avodah zarah. To which the gemara says, "T'murei Achav mit mirei mi Yizavel." No, all of the righteous people were in hiding from Yizavel. Remember again, Yizavel was Achav's wife. Yizavel essentially was killing out anyone who 12:08 was not worshipping idolatry. You were with Yizavel, you were either with the program or you were dead. Those were your Those were your options. So, therefore those righteous men were all in hiding. V'dilma, garbei d'Achav avu malhu. Maybe Achav's guys, right? Maybe his guys, maybe his immediate followers were righteous people. To which the gemara says, "Lo sa'ar d'Achav d'seiv moshel machshavah davar sheker, kol 12:31 mesharsav rishaim." And generally again, if a person has a If a person is a rasha, the people he surrounds himself are rishaim as well. V'dilma, garbei d'Yehoshaphat nami lo avu malhu. Zevuach garbei d'Achav Achav Achav garbei d'Yehoshaphat. 12:47 Zevuach Ovadyah Achav Yehoshaphat. So, what it's saying is maybe different people slaughtered for different people. Maybe again, Achav's guys slaughtered for him and Yehoshaphat's guys, specifically again Ovadyah, who wasn't Yehoshaphat's guy Ovadyah was Achav's guy. But maybe Ovadyah slaughtered for Yehoshaphat. In other words, all the gemara is just saying is, how do you know that Achav slaughtered for Yehoshaphat? Maybe Yehoshaphat just ate 13:10 someone else's shchitah. Lo sa'ar d'Achav mit moshel machshavah davar sheker, kol mesharsav rishaim. Achav midvar emes mesharsav tzaddikim. So, the gemara says, So, the ma'aseh v'dilma, zevuach garbei d'Achav Achav Achav. The gavrei The gavrei The gavrei zevuach covering the ocean so again maybe I would say maybe that 13:36 ultimately again that which was slaughtered by the guys of and his followers ate that which was sheltered by all right by the guys of your shepherd and his guys ate top of hay low have a mouth like not shame a name because it was I remember again the whole point of this summit was 13:59 like the whole point of this summit was everybody to come together so therefore again it wouldn't be it doesn't make sense that would have kind of separated himself from when it came to consumption says over here love of my life shame a name we should so again the whole point of this was that the two 14:24 kings from the split monarchy of were coming together so it doesn't make sense that in this like summit everybody's eating of their own food interesting so therefore again Rashi points out to there what do you see from here you see from here that I love once again remember we're confirming we're confirming our original statement which was that a moment 14:48 is permitted to go ahead and shut so you might say listen to this love of my life shame a name we don't so we don't know this even if you say I don't know what to say how do you know that in Lima summit not just by the how do you know that in Lima second line in Lima with your shame come on come on so you know what I'm saying cuz the passage says the passage says that 15:11 says to come on come on right what is like me is like you my nation is your nation so you know what I'm saying that sounds a lot like that sounds like a lot like so that literally again your shepherd is saying, "I'm relying on you. I'm like you." Which of course would make sense then that Allah Allah my son that Allah Allah my son at the end of the day. So your shepherd will be eating 15:34 from out of Shita to which the Gamara says Allah may kiss you say kiss you say her. How can I mean but your shepherd says my horses are like your horses. So what what what does that mean? So Gamara says Allah my the hobby a suicide. How can I mean my the hobby Allah Allah be love you me. With the heavy ally be love you me. So again I will say reading again this is this doesn't have to be a 15:57 big like actors love fest. What it just simply is is your shepherd saying, "My army is with you." Right? The fate which will be before your horses will be before mine. The fate which will be before your army, your people will be before mine. So your shepherd ultimately saying is I'm together with you on the war effort. But the Gamara is just suggesting it doesn't have to mean that literally again your shepherd is saying 16:21 to Ahab, "You know, I'm with you all the way." To the point of the year for again it's quite possible that your shepherd would not have eaten of Ahab's Shita. So in other words Allah Allah my son with the Gamara suggesting probably what we're suggesting is they could be unified in the war efforts but unification in the war efforts doesn't necessarily mean that your shepherd would be eating of Ahab's Shita. Allah 16:43 may have her. Rather the Gamara says it's from here. From here. Same story. Who may he saw the your shepherd may who the your shepherd each a kiss so so right so again Ahab the king of his Marcus Israel your shepherd the king of Judah are sitting each of them on their throne. Middle of Basham big Adam wearing their monarchial clothing big Adam in the threshing floor. Pesach Shaar 17:08 Shamron at the entrance way of the Shamron. So the Gamara says my God what does it mean they're sitting in the threshing floor? Even the garden momish if you if that means literally they're sitting in a threshing floor, autumn on Goren Hava, there was a threshing floor at the entranceway to the Shamron. That that's where they were. Allah key Goren, rather again the Gamara says, rather they were going ahead and sitting like a threshing floor. What does this mean? 17:31 This none. Sanhedrin his sake Goren. Ultimately again the Sanhedrin the Sanhedrin was arranged in the form of a half circle. A half circle key Goren Allah key day shoe Goren Zaza. So what is actually quite beautiful. When the Sanhedrin sat, the Sanhedrin was the Sanhedrin was arranged in a semicircle. 17:53 Why? So that they should all see each other. What does it look at Rashi? It's actually quite beautiful. Rashi says she ruins Zaza. Rashi's in the short lines about four lines in Leo's showman ish the bar Havvero. In the Sanhedrin we wanted every we wanted the members of the Sanhedrin to be able to listen to each other. 18:11 When we spoke in Zaza and to argue with one another actually take say whole rock and so again they would they would discuss a matter until they would agree on a conclusion she Leo ocean Kishora. Shalom Allah because if they were sitting in a straight row not in a semicircle in the name Russia show a ruin the name social also then the person on one side of the line right 18:35 right one so we're not see the guy at the other end of the line. Incredible. Look at Google ocean condition Allah says Allah Allah we can't sit in a full circle. Why? It's a practical consideration because you need to get in and out. So let me say first of all just there's so much to unpack in this which is just so incredibly beautiful which is again sometimes in order to hear someone you have to see someone. 18:59 In order to see hear someone you have to see someone. There's so much of being able to go ahead and hear one another and hear differing opinions is the ability to see the other individual as a fellow Jew. You know, if you don't see someone as your brother, it's very difficult to listen to their opinions if you don't agree with them. But if you see someone, okay, achi atah, you're my 19:22 brother. Vi atah yachol kamocha, I love you. Now I'll hear your opinion. I might vociferously disagree with you. I might think you're absolutely unequivocally wrong, but I can hear you. But if I can't see you, if I can't see you, then it's virtually impossible to hear you. 19:39 So so much of life, so much of achdus is our ability and that's what the Rebbe said. This is why labels are so dangerous, right? This chareidi, this chiloni, this modern, and this this and this that and this What Why are labels dangerous? Because at the end of the day, at the end of the day, labels create groups. Groups snuff out individuality. 20:03 There's no labels in Klal Yisrael. They're Jews. They're Jews. And when you see another Jew, what you should never see is the group that they belong to. Instead, you should just see the individual. Cuz if I could see you as an individual, you could see me as an individual, we might never agree on anything, but at least we could hear each other. But if all we see are labels, if all we see are groupings, and 20:25 we never really see each other, we're never going to hear each other either. Absolutely incredible. What I say, by the way, just as an aside, if you go to the new excavation, and they're not so new anymore, but if you go to the new to the newer excavations, right by the Kotel, so you know, when you're walking down to the Kotel Plaza, on the left-hand side, is like that whole new center. Not so new anymore that they built. So there's incredible excavations 20:49 down below. One of the incredible things that they asked I had to discuss to go in there even before it was opened up. One of the things that they excavated there was this incredible like semi-circle slab of stone, right? Hewn into the hewn into the slab of stone. 21:05 And they wondering exactly what it was in such close proximity to the base hamikdash. They realized afterwards that it was one of the locations where the Sanhedrin sat. It was a semicircle slab literally again a semicircle slab of stone adjacent to the base hamikdash. One of the areas where the Sanhedrin cuz remember again especially before the destruction of the second base hamikdash, the Sanhedrin itself left the Lishkas Hagazis, went to a number of 21:29 different places. One of those places immediately outside of the base hamikdash. That's it. They discovered a half a circle semi slab of stone. Most incredible thing. Wanted to sit on it but I was told no. Again, so I was like thinking about it and I was like as follows at least to see it at least not miss like incredible. Who knows? Who knows who sat there? Who knows who was there? Incredible. And I even say for the Gemara says point over here is that Akiva and Yonasan were sitting in a semicircle. The fact that they're 21:52 sitting in a semicircle indicates that there was achdus between them. If there was achdus between them, must be that they that they ate together as well. Let me say like shabbos I saw again. So therefore the Gemara wants to bring another proof to Rav Now listen to this. Let me say like V'orvim mevi'im lo lechem u'vasar baboker v'lechem u'vasar ba'erev. So I was like this is absolutely incredible. 22:15 So the ravens Rav Now I'll say so this is from like this is the story of Eliyahu Hanavi. By the way, if you are interested in going on the journey of Nach. You know we have a Nach Chabura. We have a Nach Chabura here in the shul. It's all online. No need to have to show up or anything. We we have finished Sefor Yeshua, Sefor Shoftim Baruch Hashem. We just started Shmuel Alef this week. We're only one perek in. It is so good I will say you it's self-study. You learn the perakim on your own. Record some insights on each perek. It's a 22:38 WhatsApp group. It is such an easy commitment and you can work your way through Nach. Because the truth is most of us have absolutely no idea what's happening in Navi. We hear these stories like oh there must be some esoteric measure maybe a section from the Zohar. 22:55 Meanwhile no, it's just called Navi. It's just called Navi. We're just absolutely fundamentally and profoundly ignorant. Don't live your life in a state of ignorance. Turn join the Nach program three practical week. It's easy. You have time. It's plenty of time to do it. Increase your knowledge base and increase your appreciation. So, this is the same with Malachi where Elijah is in hiding. Why is he in hiding? Why is he in hiding? He's in 23:18 hiding because Jezebel, the wife of Ahab, wants to kill him. How is he eating? What's say by the way, it is absolutely incredible. Where is he hiding? He's hiding in a cave. He's hiding in a cave. Hiding [snorts] in a cave. Sometimes the most incredible things happen in caves. Sometimes the most incredible things happen when you're on your own. Sometimes the most incredible things happen when you are forced to disrupt the normal rhythm of 23:42 your life and you're forced to think about and to take stock of all the things around you. Elijah is in hiding. Fully self-actualizes in the cave. Rabbi Shimon bar Yochai develops Idra Zuta, Idra Rabbah, Zohar in a cave. Sometimes again, I will say, when we are too enmeshed in the day-to-day routines of life, we lose the opportunity to connect ourselves. But sometimes when we either 24:04 take the time to step out of our routine or we are forced to step out of our routine, that's when greatness occurs. So, Elijah is in hiding. How's he supported in the cave? This is incredible. The ravens The ravens, right? We're going ahead and not the men in tight pants. I want to be clear, right? Right? So, again, the ravens The ravens were bringing him We're bringing him bread and meat every 24:27 single day. Every single day. So, the morning and the evening. What's say by the way, this story is important because Rashi brings down, you know, when Noah sends out the orev. Noah sends out the orev to go ahead and see if there's land, the orev wouldn't go. Right? The raven wouldn't go. Right? The raven circled the cave and came back. Rashi says, "Why?" Because the orev The raven was set aside for a different shlichus. 24:50 He had a different mission. What was the mission? To bring food to Elijah. Everything Everything in this world has its mission. I'll say, and again the See the difference is that animals know exactly what their mission is and therefore they don't go on missions that are not their own. We get a little bit lost in life trying to figure out what our mission is but the would not go search for dry land cuz it said to know this is not my mission. My mission is generations later there's going to be a 25:13 great man named Eliyahu Hanavi who's going to be in a cave and he's going to have no access to food and I will be the one who brings him the food day in and day out. So the ravens would bring Eliyahu Hanavi bread and meat every single morning, bread and meat and every single evening. So I got a bullseye. Where was the raven bringing the meat and the bread from? 25:32 From the kitchen of Ahab. From the kitchen of Ahab. So Eliyahu Hanavi ate the food of Ahab. That's a pretty good stamp on the kashrus, right? So you see from here that you could even eat the shchita of someone who worships avodah zarah. We beg to differ with Ahab. He brought it from the butcher, from the butcher of Ahab. To someone else who says, "No, no, no, that's not a rayo." "A pi a deeper shiny." That was like The moshol was the caterer, right? So the Hashem was the 25:55 caterer, you don't ask about the kashrus. But again, that's not necessarily a rayo for us, okay? So my arvin By the way, what are arvin? The Gemara says arvin arvin mamesh, literally ravens. I'm going to have a mini with Dimetrei Garvin and Shmayo Arvin. Maybe not. Maybe there were two guys whose name were Arvin, right? That they just really miluk save bayargu as 26:18 orev bitzur orev bazev. The orev apparently was a name, was a name. I'm going to have a mini with Shmayo and Dimetrei Arvin. Really? What What is the statistical probability of two guys named Arvin who both had access to Ahab's kitchen who brought Eliyahu Hanavi food every day and every morning and every evening? 26:39 But dilma, al shem makom. Yeah, maybe their name wasn't Arvin but rather maybe there was a a place called Arvin and they were known by their location. We look save va'adam yatzu gedudim. Sorry, va'aram yatzu gedudim vayishu vayishu me'eres. 26:56 the Kashilon. So again, the whole says that now we're already talking about that from Aram they took captive a narrow kitana the Kashilon. Karolina Ara Karolina kitana it's contradictory because a narrow and a kitana represent two different stages of maturation young woman while kitana the new Ara. So it really shows the kitana but shows from a place of new Ara. So point over here is you see that sometimes a word is used as a description of the place where you 27:18 come from. So maybe Arvin doesn't mean raven. And maybe Arvin means people, not their name but the place where they came from. MK Arvim mibayile. If that's the case, it should have said Arvim. That would have been people from Arvin. Okay, so therefore must be that it's actual ravens. Let me say LA. 27:36 The animal say all we're trying to do right now is prove the statement of Ravanan. Ravanan said that even someone who is a mummer of all those women ultimately again his shrita is kosher. To which let me say they are kosher by Kusi by all of these women. 27:51 Everyone could shat. Everyone is permitted to shat even a Kusi, even an Aral someone is uncircumcised, even he is a mummer. So let's analyze. Hi Aral dummy what's the case of an Aral? Elemash shmisu makhmus midlaw. If we're talking about a case of a boy of a guy who's uncircumcised why? Because his older brothers died as a result of his Mila hemophilia as we spoke about. Hi so he's 28:14 not called an Aral. He's not called Aral again. The Allah him is he should not have a bris Mila. He's not an Aral. Elapshita mummer la Aralos. Rather of course it must be that the guy is a mummer Aralos. He can't have a bris Mila but he actively chooses not to. He's repudiating the miswa. So he's a mummer Aralos. And even such a guy like that his shrita is okay. Which I will say tells you what? That a mummer Ara 28:38 la Ara is not a mummer Ara Kula. That just because you're a mummer to one thing as we spoke about yesterday does not make you a mummer for everything. And therefore your shrita would be trusted. Amasay but look at this case that even if you remember that so what's that case? 28:55 If it's a moment then what's the case of a moment? If it means that he's a moment for one thing I don't remember that again I will say that's the same case. Same case. Remember that again I will say when the braces says that he is still a moment can do it must be what's the what's what's the Israel moment? A moment 29:21 a Jew who worships idolatry and even a Jew who worships idolatry his is still going to be kosher. Like this is what it says no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no 29:44 no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no no For whoever goes ahead of whoever negates their belief in idolatry, it's as if they have affirmed their belief ultimately again in Torah. Now again I will say 30:08 The purpose of phrases it this way because the doesn't want to phrase it in the other way. What what is the actually trying to say? That one who worships idolatry it's as if he negates the authenticity of all of Torah. The doesn't want to phrase it that way because that that's a terrible way to that's just a terrible thing. So therefore the kind of phrases it in a backwards way. Right? That ultimately 30:31 again I will say that if you repudiate idolatry it's as if you've affirmed your commitment to Torah. Understand that it's really the reverse that's trying to be conveyed to us. If you affirm I doubt your belief in idolatry, you've already called a Torah Kula. So in both sides, so therefore again what that means is first of all, therefore no, you cannot you cannot trust the shrita of a Jew who 30:55 worships idolatry. Because again on both sides, as much as we can say mummer l'dover achad is not having mummer l'kula Torah Kula, right? Just because you're a mummer in one area does not make you a mummer in all areas. So let's say I'm a mummer I'm a mummer that I wear shatness all the time. Okay, my shrita could still be trusted because just because I have a I have a systemic weakness in one area does not mean that I'm flawed in all areas. But avodah 31:19 zarah is the exception. If you're involved in avodah zarah, then unfortunately you've eroded your entire spiritual chezkas kashrus. You have no spiritual believability, no spiritual credibility. Incredible. And again on both sides, doesn't mean that I can't become a baal teshuvah. Of course they become baal teshuvah. You can rebound from you can rebound from anything in life. But until you rebound until you do teshuvah, you have eroded your fundamental spiritual credibility. 31:43 Therefore your shrita will not be trusted. Hello. Mummer l'osa dover k'd'rabbah. Rather again on both sides, what it means to say is like this. When the when the braisa says that what? When the braisa says that a Yisrael mummer his shrita is trusted, what is that talking about? That's talking about a mummer l'akol l'veilos l'tei avon. So let's say you have a Jew who mamash eats treif. He 32:07 eats treif. Why does he eat treif? Why does Why does he eat treif Why Why Why? Cuz he likes it. Because he likes it. Again, but such a guy given the opportunity to do things the right way, he'll do it the right way. Oh, such a person like that, if you give him a check knife and you give him the tools for a proper shrita, he is trusted. 32:29 That's the case of Yisrael mummer. Look at Rashi. Rashi is almost right across mummer l'osa dover. The shrita l'tei avon. He took Rashi and the low tema k'vein the dush bei ketei adam lei al avadah >> So this is incredibly important. So the more totally switched gears now. The more is like this. In reality, are you still a mumar who a Jew worships idolatry? 32:53 Can't trust the shochet. He's out. He's out because once you worship your idolatry, you've repudiated your commitment to Torah. You're out. You know what say there are certain acts that create irreversible not irreversible certain acts that create realities and consequences and you can't ignore them. But so what's the case of the still mumar who can do shochet? 33:14 That's a mumar lechum navelos letei avodah. If you have a Jew who eats treif, he eats non-kosher. [clears throat] Not as an act of theological defiance but simply because he likes it. Right? And when easier he'll just do that but if given the choice if it's just as easy to eat kosher, he'll eat kosher. Oh, such a person like that you could trust the shochet. Now, you can't trust him to do the work to procure a proper knife or things like that. You have to give him 33:36 everything but assuming you give him all of the necessary tools, we can trust the shochet that he's going to do the right thing. Incredible. So may say the mumar says, listen to this. Where is the kasha? Mikem velo kulchem. So we'll say the possuk says Adam ki yakriv mikem korban lashem. If a person will go ahead a person from amongst you will offer up a korban 33:59 lashem. So we'll say now mikem means from you. What does that mean? From you velo kulchem. It means there are Jews who could worship worship who could offer carbonos but not all Jews could offer carbonos. Who is this coming to exclude? The hotzi es hamumar. Wow. This comes to exclude a mumar that ultimately again a mumar cannot go ahead and bring a korban. 34:22 Wow. So mumar says mikem now let's get to mumar mikem bachem chalakti velo baumos. We'll say listen to this. This distinction that a mumar can't bring can't bring carbon, that's only by Jews doesn't apply by Akum. I will say so just get ready for this. Get ready for this. If you have a gentile who worships idolatry and he decides that he wants to offer up an Adava, what's the Halacha? You could 34:46 accept it. But if you have a Jew who is a mummer, you can't accept this carbon. Wild. Wild. But not so wild, why? Cuz we're Bnei Yisrael. And Bnei Yisrael are held to a different standard. We're just held to a different standard. So yeah, so a guy, right, a gentile, he worships doesn't worship idolatry, doesn't matter, he wants to bring a carbon, you could offer it up on his behalf. A Jew who is a mummer, you can't offer up his carbon. 35:11 He might as well have Halacha by all of almost. We're not Behema. What's that? Listen to this. You shall bring a cow Behema. The hobby Bnei Adam should dome in the Behema. Wow. Who does this come to include? This comes to include even people who are like Behemas. I will say who are people who are like Behemas? 35:28 Rashi says, "Shein Makir." I mean Asamitsus. Ultimately again, those are individuals who do not go ahead and observe Mitsus. So we'll say this is incredible. This is incredible. The only thing that makes you a person is Torah. 35:43 Is Torah. Without Torah, without some adherence to a code of spirituality, then what's your guiding light? Then what's what's what's driving your decision making between right and wrong? In other words, then otherwise, I'm like what is what is a Behema? How does a Behema decide what to do or not to do? 36:01 There's instinct. There's desire, right? I'm hungry, I eat. All right, I'm tired, I sleep. So that that instinct drives Behema. Without Torah, then we become simply physical beings that are also driven by instinct or we just rely on our own internal moral compass, which is often profoundly flawed. So a person with Torah is an Adam. A person 36:24 without Torah ultimately again is Behema. And I will say I want to point out I want to be clear. Nothing to say that if you don't have quote unquote Torah, just like what does that mean? The nations of the world are all beheimas? No, remember, humanity also has a spiritual code. Hashem has a spiritual code for all of humanity. So, when humanity follows its spiritual code, then humanity is Adam. But if humanity 36:47 doesn't follow a spiritual code, then humanity is behema. Incredible. So, the Gemara says "carbonos min pishae Yisrael sheyachseru bahein b'tshuva." So, what does it say from here? We see that you can even fasting by having Gemara is reading this. The Gemara is reading this. And min behema means you can even accept carbonos from the behema. Right? That's how the Gemara is reading it. Who is the behema? These are people, ultimately, 37:13 again, who don't who are not performing mitzvahs, which means sinners. So, what do you see from here? That you can even go ahead and accept carbonos, ultimately, again, from sinners, from poshae Yisrael. Now, one second. We just said before that you can't go ahead and accept and accept carbonos from a mumar. Now, the Gemara says we're going to reconcile these statements. You can. 37:36 Why? In order to facilitate their tshuva. So, you will say, if you tell someone who has sinned, "You can't offer up a carbon." So, what does that mean? What's the message? What's the message you're sending? You're damaged goods. And because you're damaged goods, there's no way for you to rehabilitate yourself. Well, if you tell a person enough times that they're damaged goods, what's going to happen? What's going to happen? They're just going to believe that they're damaged goods. They're not even going to try to rehabilitate themselves. So, in order to facilitate 38:00 tshuva, we accept carbonos from everyone, even from poshae Yisrael. No matter how bad your mistake is, we'll accept your carbon because we want to keep the door to tshuva open. However, chutz min a mumar u'min a seich asayin u'm'challel Shabbasos b'farhesya. Okay. 38:17 Now, there are exceptions. What are the exceptions? A mumar will have to define what mumar that is. Min says someone who offers wine libations to Avodah Zarah, and someone who publicly desecrates, like flagrantly desecrates and violates Shabbos. Someone says, "Okay, now we have a contradiction. How do you have a kasha? A mummer Avodah Zarah and Avodah Zarah is a mummer." So, on one hand you said the possuk says you could take a carbon 38:41 mikem. Now, mikem means some of you, not all of you. That excludes a mummer, that you can't accept a carbon from a mummer. But how does your tanai mikablin carbonos miposhei Yisrael But then it says you accept carbonos from sinners. So, which one is it, right? First you say that a mummer is excluded, you're excluding sinners, then you're saying you can accept carbonos even from poshei Yisrael sinners. And by the way, by the 39:03 way, poshei, what's what's shia? Shia ultimately means flagrant sinners. Flagrant sinners, not accidental sinners. It's obvious accidental. Flagrant sinners. So, which one is it? Can you accept carbonos from a mummer or you can't accept carbonos from a mummer? To which the Gemara says, Halo kasha, halo kasha, reisha mummer Avodah Zarah Torah kulah, metzi us a mummer Avodah Zarah achad. Oh, the possuk says there's different type of 39:27 mummer. So, when we say that you can't accept the carbon of a mummer, that's a mummer Avodah Zarah Torah kulah. That's someone who actively repudiates the entire Torah. Either just by an act of repudiation of Torah kulah or Avodah Zarah. Cuz as we said before, Avodah Zarah is also an active repudiation of Torah kulah. Such a person like that, you can't accept their carbonos. But a a person who's a mummer Avodah achad. 39:50 What's that? What does it mean mummer Avodah achad? I eat treif, I eat treif, I eat treif. I eat treif. I don't care. I don't care. I've, you know, I I I do whatever aveira. That's what So, mummer Avodah achad, that you can, you are allowed to accept this carbonos. Amud Sefer. What's it say in the Amud Sefer? Chutz min a mummer Avodah Zarah achad Avodah Zarah b'farhesia. But then it says except for a mummer, right? Someone who offers up 40:13 wine libations to Avodah Zarah and someone who violates Shabbos b'farhesia. Someone says, "How mummer Avodah achad?" what's the case of a mumar? What's his mumar in this case? So the rabbis say if it's a mumar for the entire Torah, then that's already covered in the reisha. The reisha already said that a person is a mumar to the entire Torah, you cannot accept his carbonos. 40:33 Mumar to avodah zarah, and if it's a mumar for one area of of halacha, one area of Yiddishkeit, then in the middle section we already said you can accept his carbonos. And if that's the case then Seifa is contradicting the the the middle part. The law of Hakam is his Here it is. 40:49 Chutz min a mumar to avodah zarah or the challal Shabbasos befarhesia. So what does he rather say again? As much as you can accept as much as you can accept ultimately again the carbonos of a mumar there are exceptions. What are the exceptions? A mumar to avodah zarah. If you have a mumar ultimately again to go ahead and offer up wine libations. Two avodah zarahs. 41:14 That's avodah zarah. Such a person like that who's a mumar to avodah zarah ultimately again his carbonos are not accepted. And the challal Shabbasos befarhesia. And also someone who again flagrantly violates Shabbos. Al mah? What do you see from here? Mumar to avodah zarah having mumar to the entire Torah challal Shabbasos befarhesia with youfta derabanan tiyuf da. The rabbis say there 41:37 it is. There it is. What do you see from here? Rabbis, you're wrong. Rabbis wanted to say that even someone who's a mumar to avodah zarah is not considered to be a mumar to the entire Torah. Kamashmalan rabbis, you're wrong. Someone, a Jew who worships idolatry, is a mumar to idolatry, is a mumar to the entire Torah for all of Torah, and therefore again such an individual lacks Judaic credibility, which means number 42:00 one for our purposes you cannot rely on his shchita. That's remember that's our shchita over here. And number two, which is pretty incredible and overwhelmingly dramatic, you cannot go ahead and take his carbon. Which is incredible. You can't accept his carbon. Now again both sides, just to be clear, when can you accept his carbon? If he does chill bone. Remember, you can do chill from anything. So, it's not that he's that he's always excluded. But, if you want to go out and make this decision and be 42:24 an obey that of all the Zohar, understand the repercussions and ramifications that we can't accept your carbon. So, again both sides, is this where we're learning it out from? Me has enough we learn out of Am Haaretz, Am Haaretz. Me Am Haaretz. The possuk says of all sides, speaking about speaking about carbonos, right? Me Am Haaretz. So, the possuk says you shall accept a carbon from Am Haaretz. 42:52 This comes to exclude a moment that if a moment comes to bring a carbon, you can't accept it. The possuk says that if a person does something that he was not supposed to do, Bish Gaga, accidentally, and shame and he was liable. It's actually talking about if the Nasi, if the Nasi sins. So, the Gemara says, what do you see from here? 43:23 What say is incredible. How do you know when you bring a carbon? Remember again what say, carbon is really only brought for Shogeg, for Shogeg situations. So, when do you bring a carbon? If you would have known that what you were doing was wrong at the time that you were doing it, and you would have abstained as a result of knowledge, that the situation in which you bring a carbon. 43:44 But, if you would have known that what you were doing was wrong, and what? And what? You would have done it anyway, then you don't bring a carbon. So, obviously that excludes a moment, right? Because a moment knows that he's doing something wrong, yet what? Yet what? Does it anyway. 44:05 >> I love the baby carbon Allah done so what's the here's enough coming out what happens if you have a moment see eat kalev eat kalev but he accidentally ate dumb and now he wants to go ahead and and bring and bring a carbon for dumb so you know what say if you hold that again so just a moment so if on one hand he is a moment and because he's a moment you can't accept this carbon us on the 44:29 other hand it could very well be that by dumb had he realized that what he was doing was wrong then what he would have saying so perhaps he should be able to bring a carbon okay to which the says you're right the in reality I will say there are two differently moving two different sources for this concept that a moment that is carbon is not accepted two different sources one is by and one is by and in fact I need both of 44:53 them why do I need both what the actual meaning of if you would have just told me that by a moment can bring a why we shouldn't because I will say is for purposes of atonement and who says that a moment is eligible for when ultimately again he is actively rebelling about the animal but which is a voluntary offering perhaps 45:18 even from a moment you can accept that the actual meaning of if we would have just said we shouldn't the reason you can't accept an animal of a moment is why because it's not obligatory about the animal but which is obligatory I would have thought that perhaps we should accept it from the moment therefore again so I will say I will say 45:40 the says so therefore we need both sources why don't we have two sources that the carbon of a moment is not accepted so I will say so our conclusion so far is number one carbon of a moment is not accepted which is pretty dramatic can't accept the carbon of a moment until he does once he does the doors are wide open and moment the Zara is considered to be a is considered to 46:03 the Torah cool. All right, so we'll stop over for today. We'll pick up so much more incredible tomorrow. I will say, don't worry about it. We are we are right we are right on schedule. We are we are fine. Yeah, one day there'll be a short off. We'll pick up I will say but again what's the rush? What's the rush? This is a long long journey. 46:21 Everybody one. Everyone have a great day. I look like bomber.
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