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0:14 All right, we will say good morning. Good morning. Let us again begin by thanking all of our sponsors for this morning's sheer to thank our time and our sponsors for the month of Sivan of Menachem Av Kelman for dedicating all the sheer and drashos this month in memory of Raphael Yechiel ben Avraham zichrono livracha. 0:34 Our daf yomi sponsors for today Alan and Sara Steinberg in the zechus of continued health for Shulamis Chana bas Susha and for an ultimate refuah shleima and by Abiba and by my wife and I may she merit the zechus of the bris of our grandson today b'sha'ah tovah u'metzlachas tinok ben Miriam Chaya. And may she merit to be zocheh to enter into the bris of Avraham Avinu b'zmano u'v'ishaso and may she be zocheh to raise him to Torah, u'l'chuppah, 0:58 u'l'maasim tovim. And of course we will say as always we dedicate all our learning in the zechus of the our brothers and sisters in Eretz Yisrael may Hashem continue to shower them with the spirit of Hashem and may our holy soldiers be successful in all their endeavors and may they be zocheh to brachos, geulos, yeshuos, and nechamos for all of Klal Yisrael. Plus with that let us begin our learning today. Today's daf is lamed ches 35. We are picking up 1:22 on lamed daled amud beis. Lamed daled amud beis and we left off eis veis. Eis veis. Excellent. Eis veis. Which is two, four, six lines up from the bottom. So as I said you remember again still still knee deep in tumah and taharah. 1:43 Which where else would you want to be? Where else would you want to be? Baruch Hashem. If you had to choose one location in life I say to you my every I'd rather be knee deep in to for the record in taharah than the tumah but but I understand but sometimes you need a little bit of both. The Gemara says as follows, "Aish If Amuna raised a kasha to Ulla, made a statement towards the end of yesterday's daf that a that if a person eats a shlishi from 2:13 chulin shinnasu al taharas trumah, remember again, this is fascinating cuz this whole discussion is about chulin, right? We're talking about chulin, which is unconsecrated, right? Regular stuff that is being prepared with the strictures of something that is consecrated. In this case, chulin is being prepared with the strictures of trumah. This particular chulin has reached the shlishi level of the shlishi level of tumah. Now again, 2:36 remember, how can chulin shinnasu al taharas trumah, how could that reach a shlishi level? How does it reach a shlishi level? Well, the simple answer could be, based on yesterday's Gemara, is that you touched it with unclean hands, right? Because your hands are a sheini. 2:52 That hand designation of hands being a sheini is a din d'Rabbanan that Chazal gozer on hands. So, the pashut is according to one opinion in yesterday's daf, that can make trumah into a shlishi chulin shinnasu al taharas trumah into [clears throat] a shlishi as well. So, so Ulla said, "If you ingest this chulin shinnasu al taharas trumah that became a shlishi, ultimately again, 3:16 nifsad gufo, your body becomes pasul ultimately from eating trumah." So, in other words, it's another way of saying you're pasul. Remember, pasul is one step lower than tamei, and that's because by trumah, there's no revi'i. There's no revi'i, so you become a pasul. Okay, so someone said, "Aish So, if Amuna raised the kasha to Ulla, rishon shel chulin tamei umitamei, ultimately again, a first level tumah by 3:40 chulin." Again, remember, this is all chulin shinnasu al taharas something. So, a rishon shel chulin tamei umitamei, ultimately again, becomes tamei, can convey tumah as well. Va'sheini pasul ve'eino metamei, a sheini becomes puzzle and cannot convey to him. The shishi What about a shishi? So now it's very interesting. So shishi can go ahead and even eat sleep right 4:05 all cooling cases. This is a shishi right a shishi that in a case of cooling shinasu, you know, something we'll discuss. So even a shishi can go ahead and eat means well, take a look at Rashi. This is actually the first white line. The This is a cooked a cooked dish a pot of food and you have truma mixed into it. 4:27 Keep going. Shishi is there. A mikvah shall cooling who most of all says the so-called tavlin shall truma the shuma mishama and truma maybe kind of something to this. Let's say this guy we'll call him Reuben. Let's say Reuben is a shishi right a shishi in the world of cooling shinasu something. So you can go ahead and give him you have a pot of food. You can mix in truma the spices into that food and 4:51 you can give that to him. He's allowed to eat that. He's allowed to eat that. Finish up shmana truma the So what do you see from here? This is talking about a case of cooling shinasu altaras truma. Right so cooling which have been prepared ultimately again in accordance with the standard of truma. 5:12 Now this guy is a shishi in that status. What does it say? You can give him cooked food that has truma additives into that food. That contradicts Ulla cuz Ulla said before that if a guy is a shishi when it comes to cooling shinasu altaras truma, he still puzzle. He's still you can't give him truma. You can't give him truma. But yet here it says you can. So what's going on over here? To which the 5:40 and if you tell me Ulla that you're right that when it comes to cooling shinasu altaras truma that if a guy is a shishi, you still can't give him trumah to eat in that state of shlishikite, right? Because he is still possible, then how can you feed him this dish that has trumah additives, trumah ingredients in it? Am I allowed to have it in the zed hadamah? In the zed hadamah? So what they leave This case of cooked This case 6:04 of the cooked dish is not a good case. Why not? Top of lamed hey, the less the lekach kizeyis b'diachei l'vas pras. So this is very important because because we're talking about not consuming trumah per se, but what? Consuming trumah trumah ingredients, trumah additives. 6:20 That's why the case over here is very specific. We're talking about you're adding in some salt, some gar Right, some some spices, I should say salt. Some spices, some garlic, some some oil. So because of that, when you eat this cooked dish, you never end up eating a kizeyis of trumah in what we call kiday achilah kiday achilah kiday achilas pras. So remember again, what I said is important. This is as I was saying 6:41 before with Rashi. In general, whenever it comes to issurei achilah, issurei achilah require two things. Number one, a shiur. Right? You're only chayav if you eat a particular amount, a significant amount. And number two, you have to eat it within a particular time frame. Because let's say for example, you eat a a just a simple example. You eat a kizeyis of chazer. Kizeyis of chazer. But you go ahead and you take 7:06 your time, and it takes you 13 hours to eat a kizeyis of chazer, a little bit each. What's the halachah? The halachah is you're not chayav. Why? Because in halachah, in order for an act of achilah to go ahead and be con be considered one cohesive act, it has to occur within a limited amount of time. By You know where this comes up? The This actually halachah is very relevant is on Yom Kippur, right? when a person Let's say a 7:29 person has to eat because of certain health issues. If we're able to go ahead and stretch out the act of eating to a longer period of time, halachah l'maiseh, it doesn't count as a halachic act of eating. Obviously, we only rely on that, you know, if if you need to. 7:45 But, for example, let's say, you know, if you could span the act of eating a kazayis over the course of just give me an example, 20 minutes, then everyone is in agreement that, okay, that's not called consumption of a kazayis. So, in other words, we often think when we think about issur achila, we think about the shiur, we think about the amount, but we don't always think about the time frame. But, time frame is just as important as amount. 8:09 So, why is this important? Because in this case over here, where you have truma ingredients in this cooked dish, I'll tell you why it's not a problem. It's not a problem because you're not eating a kazayis of truma in the amount that k'dei achila k'dei achila s'prat literally means the amount of time it takes to eat half a loaf. This this is the shiur, right? So, how long is that? 8:31 It's interesting halacha l'maaseh in halacha that shiur there's a big machlokes among poskim. It spans anywhere from like 7 minutes to 18 minutes. There's a there's there's a range in there. But, the point over here is you're not eating a kazayis worth of truma within the amount of time because, remember, we're not talking about truma food, we're talking about truma additives. That's why this case is not a problem. Take a look at the top Rashi. 8:54 Rashi says the lecha the lecha kazayis b'dei achila s'prat. D'chi of ochal truma b'tumah s'aguf lo havi ela b'kazayis. Remember, the only time you can't eat truma if you're in a state of physical ritual impurity is if you're eating a kazayis. Vein truma achila k'shiurim s'darabbanan bein kazayis. The holy shiur bein k'oseves kipurim im sham k'dei achila s'achila shiur v'ad so v'ad sofei v'ad sofah. Yosi mikdei achila 9:18 s'prat shekach nitna Torah shiur l'shiuras achilas b'veis hamikdash. Okay, so as I said, we're not going to get into all of this. Rashi then goes into how much k'dei achila s'prat says. This is happens to be a very interesting Rashi. It's definitely good homework to do. But, al halacha l'maaseh, that's why it's not a problem. Okay, good. Let's go back to top of 835A. I'm going to be I'm going to rub 9:42 Yonas Amarebi. How is she shall truma atsma? If one goes ahead and eats an actual shlishi of truma. So what say now this what's just happened over here. We've just flipped. We just transitioned. Up until now we've really been focusing on eating chulin which are prepared with the strictures of truma or kodesh. Now we're transitioning to a different case. This case over here is I'm eating a shlishi of actual truma 10:06 itself. So truma became ritually impure, but this is a case ultimately again of truma that is a shlishi. How right? How can you get How can you get truma that's a shlishi? How do you get that? How do you get that? Simple simple case again is you touch it with your hands. Right? You touch it with your hands. Who was Who was saying this to me yesterday that uh I was saying this to me yesterday or maybe by mincha time that it's incredible to contemplate just when the 10:30 base hamikdash comes in here by amenu. How like What the base hamikdash really creates is such a profound sense of vigilance. Right? You you literally like you just have to be you have to live life with so much of a greater awareness. Right? Because just think about this. Just your hands. Right? My hands on just any given day any given 10:53 day are rabbinically a shaini. A shaini which means I just have to be careful. I I I I just have to be careful just with with with what I'm doing. Again, it's an easily rectifiable but it requires it requires awareness which if you think about it is so beautiful. Remember again in the Ramchal Mesillas Yesharim, what's the first sha'ar? Right? What's the first step to spiritual maturation? The Ramchal says 11:18 "Zehirut." Zehirut. What does zehirut mean? Zehirut means vigilance. Vigilance. Right? Life is all about awareness. God awareness. Life is all about paying attention. It's interesting to see how in the absence of the base hamikdash, so much of what we've lost is in the realm of zeros, of just like awareness. The 11:41 base hamikdash is here, you got to be aware of so much more stuff. Incredible. Anyway, the Gemara says as well, so if you want to say suddenly Rabbi, if you eat a shlishi of trumah, itself as a lachol umutah ligah, you can no longer eat trumah, but you're permitted to touch trumah, okay? Rashi says over here, Rashi she's in the in the in the in the wider lines about about 10 lines in. As a lachol umutah 12:05 ligah, behindu nami kidulah al adulah aire bishlishi. So then Rashi just points out this is in conformance with the position of Ulah. The Gemara says it's tzirich d'Ulah it's tzirich d'Rabbi Yonasan. You need both Ulah and both Rabbi Yonasan. So again, the Gemara says here, I'm I'm eating a shlishi of trumah itself, what's the halacha? You can't eat trumah. Why can't I eat trumah? Because 12:27 again, since I consumed the shlishi, I am what's called a possul. Possul, not a revii cuz there's no revii by trumah, but I'm possul. So I can't eat trumah, but I can go ahead and touch trumah. So if you look at Rashi once more, umutah ligah, behindu nami d'Ulah, same thing as Ulah. Here's the big difference. Al adulah aire bishlishi d'chulin she nas'u tar'as trumah. For Rabbi Yochanan Rabbi Yonasan, aire 12:51 bishlishi d'trumah atzmah. So here's the only difference. Ultimately again, that Ulah was talking about chulin which were prepared with the strictures of trumah, whereas Rabbi Yonasan is talking about trumah itself. So the Gemara says it's tzirich d'Ulah it's tzirich d'Rabbi Yonasan. I need both of these. Why? 13:07 D'eimi d'Ulah, if the Gemara would have just brought down the position of Ulah, hava amina hani meidi b'chulin she nas'u tar'as trumah. So when is this true? That a shlishi only creates possul. When is that true? That's by chulin which were prepared with the kedushah with the tarah of trumah. Ava trumah b'negian nami ossur. But I would have thought you can't even touch it. You can't even 13:30 touch the truma. Therefore, it's to be honest, therefore be honest comes along and says, "No, no, no. If you are If you went ahead and you consumed a shlishi by truma, you can't eat the truma until you rectify your truma, but you are allowed to touch truma." V mid Rebbi Yonasan, and if we would have just had Rebbi Yonasan's position, have I mean, I would have thought honey maybe truma. 13:55 When does this halacha apply? Only by actual truma that became a shlishi. But chulin b'achila nami shari. But I would have thought that chulin ultimately again is permitted even by achila. Right? That chulin sh'naso al taras truma should be mutar even by achila. 14:11 Therefore again, shlishi. Therefore both are necessary. So I will say this is really beautiful cuz this rounds out two very interesting halachas. That again, what And this is fascinating. So whether it's chulin sh'naso al taras truma or truma itself. If you have both of these food items in a state of shlishi tuma, third grade third grade tuma, right? 14:34 Third third grade tuma. So it's like not not that it's immature tuma, right? It's just a third grade tuma, right? Like like a like you know like like like a third level a third level tuma, then halacha l'maaseh interestingly enough, if you consume that, that makes you pasul. As a pasul person, as a person in a state of soul, you are not allowed to consume any more truma, but you are 14:56 permitted to go ahead and touch truma. And I will say, "What's the godliness of this? What's the godliness of this?" I'll tell you So you you you know what's like tremendously striking about this? That the halacha is essentially treating chulin sh'naso al taras truma like truma. Which is really interesting, right? Because at the end of the day, chulin sh'naso al taras truma is still what? Still what? It's still chulin. But 15:21 yet you see that have halacha is treating it like truma which say is a tremendous muscle hustle which tells you that pretty much you could infuse kedusha into anything you put your mind to. If you decide to make something like you inside if you decide to to inject kedusha into something, you decide to make something a part of avodas Hashem, 15:43 you decide to develop the kedusha status in something because it exists everywhere. Literally, you can even transform cooling into truma. You can even make cooling right? There's and there's nothing any mundanity like it's called cooling. It's called mundane. Yet, if you approach it and you deal with it with a kedusha mindset, you literally have the ability to transform 16:06 it. Absolutely incredible. Let's go back there. You say about by Mar come and learn them. The also the cover. So by Mar by Mar was sitting before the also the cover. sitting and saying how much shall cooling so that kodesh. If a person goes ahead and eats a shall cooling then they were prepared and they were just flipping 16:30 again. So once again cooling cooling, but the cooling are being prepared is being prepared with the status of kodesh. Kodesh ultimately means again consecrated items. Like consecrated items so what's the halacha? So now one goes so one ingested this item. 16:51 One ingested it. What's the halacha? So the says to her ultimately again you are permitted to eat this. Fascinating right? You are ready to eat now why is that? Shame shall also kodesh Allah kodesh me kodesh bilvad. 17:09 Because of what here's this interesting. As opposed to truma where remember again, where does the where does the truma progression by truma and where does it end? Where does it end? Shlishi. Last stop, last stop on the tuma train is shlishi. Now, there is a state after shlishi called pasul, but that's already a downgraded state. By kodesh, right? 17:29 Kodesh means like korbanos, sacrificial law, you could There's actually one more level or a vi. A vi. But here's what's interesting. The only way to become a vi is how? Through kodesh itself. You see, by chulin which were prepared with the strictures of kodesh, that can get you You could get to a shlishi level. But a vi could only be made by kodesh itself. 17:51 Then we'll we'll see why that is. The Well, well, we won't see why. It's just a technicality. It's how That's the halacha structured. So, master Rabbi Chama So, Rabbi Chama says as follows, shlishi sheni l'kodesh v'ein sheni l'tuma. So, listen to this what I'll say. So, now what happens if you go ahead and you consume a shlishi, that consumption of a shlishi makes you a sheni l'kodesh and 18:15 not a sheni l'tuma. Now, what are we talking about over here? What's the case? B'chulin she na'as al taharas tuma. This is talking about a case of chulin which was prepared ultimately again with the strictures of tuma. Sa'am I want to second, why is that? Halacha kodesh b'kudsho. But one second, but you're not contracting tuma. I don't understand if if you're going ahead and you're consuming a shlishi, why should that make you a sheni l'kodesh? After 18:38 all again, you're not contracting the tuma from a from a kodesh item itself. Amar Rabbi Chanach l'tuma, leave tuma alone. Why should tahara tuma he eitz a hot kodesh? So, what he says is very interesting. So, leave aside tuma. Now, when the Gemara says When the Gemara says tuma, what the Gemara is talking about over here is remember chulin which were prepared with the with the with the strictures of tuma. So, when you have something like 19:03 that, ultimately again, what is tahor by tuma by definition is tamei by kodesh. Which means which which essentially means that the halachos obviously of kodesh are going to be much stricter than the halachos of trumah. And therefore again chulin which is prepared with the strictures of trumah is going to be much much much more lenient. It's considered to be like almost like 19:26 like tamei when compared to chulin that's prepared with the strictures of kodesh. So the Gemara says by the way, "Oman na temara, where do you know that? Where do you know that from? That in general like the laws of chulin the laws of chulin the laws of chulin shinasu karas trumah are like tumah when compared to the laws of chulin shinasu karas hakodesh. How do you know that?" This is actually a very interesting 19:51 case. So we're not temara, this is none. Big day am ha'aretz, this is really fascinating. The clothing of an am ha'aretz midras le perushim ultimately again are considered to be tumas madras when it comes to perushim. Okay, so we'll say let's talk about this a little bit. This is this is really interesting. 20:07 More tumah. You thought you saw it all, but you did not. There is yes, there is more. There is more. Come on now say you just had it's all about attitude. It's all about attitude. There is more. So I'll say now listen to this. So what's tumas madras? Tumas madras is a specific type of tumah that is conveyed by sitting on something or supporting your weight on that item. 20:29 The classic example of tumas madras is let's say by a zav or by a niddah, right? These types of tumah. So for example I'll say let's say a zav goes ahead let's say you have a imagine for a moment you have a pile of uh cushions, right? And the zav sits on the top cushion, he conveys tumah to all of those cushions below him. That's called tumas madras. Then by the way, doesn't have to be sitting. If he's supporting 20:53 his weight on it, it also conveys tumah. So here's this interesting. So the Gemara says the begadim of an am ha'aretz So the assumption remember again what's the definition of an am ha'aretz? An am ha'aretz is generally someone who's not careful with the laws of tumah and taharah. So, because of that, the clothing of an am ha'aretz are midras leprushin, which means ultimately, again, they go ahead and they convey tumas midras leprushin. Now, who the 21:16 prushin? Rashi says, over here, if you look at the go a little bit out of order, look at the last Rashi on the page, prushin Rashi says, "Ochlei chulin betaharah." The prushin ultimately says, interesting, the pru- obviously, we'll say the lashon of parush means someone who is separate. Someone who's separate. 21:33 This referred to people who maintained a higher level of personalistic kedushah. It is interesting to see how their prushin status was manifest specifically in the fact that they ate their chulin betaharah. Now, I will say, I was just thinking about this a little bit. Why Why does that make you a parush? Why Why Why does that make you Why Why does that make you someone who separates himself? 21:56 Well, it makes a lot of sense, because remember, if you're eating your chulin betaharah, then we'll say, "What does that do essentially?" Well, first of all, it impacts your daily life. Right? In in a pretty in a pretty dramatic way. That means all of your food is treated with like sacrificial status. That's a pretty That's a pretty significant level. It also most probably separates you from a lot of people. Right? Because 22:18 at the end of the day, most people were not conducting themselves with this particular status. So, it's interesting that it calls them prushin. In any event, so the Gemara says, "Look at Look at the previous Rashi, midras leprushin." Rashi says, "Hareini eitzel prushin kemidras hazav demetamei adam bahani nami tamei midrabonon." So, listen to this. 22:38 For the prushin, the clothing of an am ha'aretz would convey tumas midras. Would convey tumas midras. Now, all of this is derabonon, right? Because we don't know for sure does the clothing of an am ha'aretz have tumah not of tumah? But again, rabbinically, we assume that the clothing of an am ha'aretz has tumah, and therefore, halachah lema'aseh, halachah lema'aseh, the prushin would have to be careful about coming in 23:02 contact with the clothing of a Zov because the assumption would be that their clothing ultimately again is to make to mass mattress. So when I look at the clothing of an Am Arits what I have to see is I'm assuming that a Zov right that a Zov sat on his clothing a Zov leaned on his clothing and therefore as a Parosh I would have to be careful with that. 23:24 Okay, you might say big day Prussian mattress is very interesting. The clothing of Prussian is considered to have to mass mattress for those who eat Truma. Who are those who eat Truma? Who is right who are the Truma eaters? Right go out and so in other words what this is saying is as holy as as vigilant as ultimately again as Prussian were the Kohanim who ate Truma 23:47 had even a higher level and therefore Kohanim who ate Truma would even have to be careful with with the clothing ultimately again of of the Prussian. Okay, incredible. Big day Truma mattress the Kohanim not only that interestingly enough but even the clothing of those who ate Truma have to be considered as if they have to mass mattress for those who would eat Kohanim. Those who eat Kohanim so again we'll say see see these 24:10 levels right so the the Prussian have to be careful with the clothing of the Am Arits the Okhlei Truma have to be careful with the clothing of the Prussian and the Okhlei Kohanim have to be careful with that with their clothing ultimately again of the Okhlei Truma. Let's go with that. What's the most askel? What's the most askel? I'm saying Well one most askel is there's always someone who's firmer than me. Right? So that's that's a good that's a good most 24:33 askel. And I will say but on on a serious note [clears throat] it's true. There are always going to be those who are doing more than me and always going to be those who are doing less than me. What's the goal? What's the goal? The goal is never to go ahead and look down on the other. The goal is to be able to live that's the most askel is there's always going to be Am Arits and there's always Prussian there's always Okhlei Truma 24:56 there's always Okhlei Kohanim. That's the most askel is more Hashem, a lot of different people at a lot of different levels. But what's the goal? The goal is still to maintain a sense of achdus. The goal is to maintain a sense of cohesion even with all of our levels. We never were all the same, we never will all be the same. Part of the beauty of our people is the diversity within klal Yisrael. We just have to not only lean 25:20 into it, but embrace it. Incredible. Let's go back to Al Harav. Segma said one second, Rav says one second, one second. Cham midrasos kama? This case is different. This case is different. Why? You talking about tumas midras? Shnei midrasos. Midras is different. Why? Rav says "Oven base, here we go. Shema teishah alein ishto nidah." Ah, no, no, no. Cuz Rav says remember again, as much as we were using the 25:43 paradigmatic example of as much as we use the paradigmatic example ultimately again of of um of halacha l'maaseh of a zav, but remember again, there's another form of midras. What's the other form of midras? The other form of midras ultimately is the case of The other form of midras is going to be the case of nidah. So in the case of nidah that makes a lot more sense. Rashi says cuz what could happen over here? A 26:08 A man has his clothing, it's not crazy to think that at some [clears throat] point his wife inadvertently sat on his clothing. Well, if his wife was a nidah sat on his clothing, that's tumas midras. So that it's a much more common form of tumah. Rashi says over here, "Shema teishah alein Rashi 35b Amud Hey Amud Beis." Rashi says "Shema yashvah vi apaga av d'ochlei trumah mizdareba. 26:30 Shapiur miul l'gabei kodash lo havi ashmeirah v'chashinan hoel um'tamei m'tziyi." So in this in this in this case, so by nidah it's possible that she went and she sat on his clothing. And ultimately again even though ochlei trumah, this is why it makes sense. Even though by ochlei trumah who are normally very careful with things, this is something you may not be able to be vigilant about. This could be an easy household accident that 26:53 occurs and therefore again we're cautious that maybe this happened. Maybe wife who's in need of sat on the clothing, right? And therefore it's still a however but ultimately again by fruits, right? By produce it says that to have therefore again say it's different by produce by produce it's going to be a little bit different because by produce 27:22 we assume that there is the ability to maintain proper status proper and therefore again vigilance for will also work for vigilance for vigilance for as well. Incredible. Master so I mean said as follows me I mean do we really say that ultimately again that I mean to say that I mean to say we say this by 27:46 produce, right? That I mean to say and again I will say we're saying things like this. Do we really say that by produce that produce that is prepared, right? I should say produce of or prepared in the strictures of is considered to be I mean when it comes to do we actually say that? Master I mean to say but we learned is actually very interesting. I mean to say 28:11 so I mean to say this is a fascinating case. Take a look at just a moment. I mean to say says the I mean to say the I mean to say I mean to say we're going to see this we saw this we'll see again a little bit later on in the tribal area of they were I mean to say were believed regarding the the 28:34 of wine for libational purposes, right? That if you walked into a store and you bought wine for libational purposes in the area of I mean to say the the proprietor was believed to say that it was I mean to say I mean to say I mean they show you a holy bone and bum all the snow for sorry part of the snow. So it was very interesting. So apparently [snorts] apparently 28:58 had to give had to give credibility to the merchants. Why? Because what was going to happen? If you can't purchase wine for libational purposes anywhere, then what's going to happen? What's going to happen? People are just going to stop going to the Okay, it seems a bit hyperbolic, but the everybody going to build their own bama. 29:16 They're going to build their own, right? They're going to build their own altar, bring their own para duman, do their own thing. So in order which which is actually interesting cuz what was saying is people are in general people are willing to do the right thing as long as what? As long as what? As long as it's easy. As long as it's easy. 29:33 We're good. And our car we're good. I always wanted to do the right thing. I just don't want to work hard. So if it's easy, I'll do it. If it's complicated, most probably I'm out. Most probably I'm out. Which is why you find this all the time in Yiddishkeit that the goal of what I know this sounds counterintuitive. People think the opposite. The rabbis want to make things more complicated. It's not true. 29:57 Actually what were often looking to do was actually make things a lot easier, recognizing that human nature is the more barriers, the less likely people are to actually even try to succeed. So interestingly enough they said you could buy your wine even from Now this wasn't everywhere. This is that because they were they were they were credible. They were credible. You must listen to this. So 30:21 bless you. Good. Go let's let's go back to the However, listen to this. So listen to this. In this case over here in this case over here actually if you look at the rest of Rashi, Rashi says Rashi says if you >> So listen to this. Let's say the Am Aris proprietor says it's actually very 30:50 interesting. He has a barrel of wine. Now again, a stamp he says I he that he says I went ahead and I put a revi'is of wine that's kodesh that was set aside for consecrated purposes, I put it into this barrel. Ultimately again, what's the halacha? Ne'eman, he is believed he is believed for low come at tum'ah trumah l'kodesh. And ultimately again, we do not assume that let's say some of 31:14 it was trumah, that the trumah is m'tamei the kodesh. Ne'eman again we'll say what did we just say before? Before we were espousing this really fascinating idea that trumah is considered to be tamei when it comes to kodesh. Right? Which is a strange thing, but because they have different levels, trumah is considered to be tamei when it comes to kodesh. So now what do you see from here? Halacha l'ma'aseh, if an Am Aris says I went ahead and I put a revi'is of kodesh wine into this barrel 31:37 of wine that was trumah or anything else, he's believed. Now how could that be? Because after all again, if it's trumah wine, isn't trumah considered to be tamei l'gabei kodesh? To which the Rebbe Amrit, "Taurasa tamei eitz al kodesh to tamei trumah l'kodesh. And if you say that in reality, trumah itself is considered to be tamei l'gabei kodesh, then ultimately again the rest of the wine should be m'tamei the revi'is of of nisachim wine. Amralei, 32:00 come on. Tum'ah b'chiburim Amrit. You're talking about tum'ah through two things being in the same in the same vessel. Tum'ah b'chiburim shiny, that's a different case. Why? D'migo d'ne'eman akodesh, ne'eman nami atrumah. So the Rebbe said the way this works is like this. Since we're talking about wine that's mixed together, once he's believed on the kodesh wine, then by definition what? He's believed regarding 32:24 everything else as well. In other words, this is a different case because this is a case of mixture. So once you say that a Am Aris is believed regarding kodesh wine, once that kodesh wine is mixed in with anything else, he's going to be believed regarding the mixture. Because if he's believed regarding kodesh, he's believed regarding anything else as well. The migo de mehamana kodesh, mehamana nami atruma. Which I will say 32:48 of course again also speaks to an idea that we that we speak about so many different times, which is in life, you don't right never demands perfection. He never demands perfection. What he demands is effort. And really all I need in life is to generate some level of kedusha. 33:08 And if you can generate something, that something will positively infect and impact the other areas of your life. Right? Look at this by the am ha'aretz. The am ha'aretz is believed regard about one thing. About one thing. What's that one thing? Kodesh. He's believed to say that his wine is fit for ritual use as nisuchin. That's the one thing he's believed in, all right? In every other area of halacha, right, his status is in 33:32 doubt. And yet when you take that one little bit of wine and you mix with other things, suddenly everything else becomes mutar because of the mixture. Because of that one thing. Just life is so much about just getting some level of positive momentum. You know, sometimes we look at our lives and we look at ourselves and I I say like this, there are so many things that are in a state of disrepair. So many things that are not working. And often I become 33:55 overwhelmed when I look at the totality of the number of things I have to work on. That's the yetzer hara. That's the satan. That's the sitra achra. That's what the satan does. The satan tries to get me just overwhelmed by the sheer enormity of things that are broken inside me that I have to work on. How do I combat the satan? How do I combat the satan? So more often than not, the way we combat is we just stop thinking about our kedusha altogether. Forget it. 34:16 Forget it, I'm done. I can't I can't think about this. Of course, that's called ye'ush. That's called ye'ush. And Rebbe Nachman said, "Lo achasimenu Rebbe Nachman, ein shum ye'ush ba'olam klal. Ye'ush is assur. Ye'ush is the greatest form of tumah." So the idea is just start with something. Just start with something. Just generate kedusha in one area. All you need is one area. And once you get that one area going, slowly but surely, you'd be surprised how that one thing begins to impact all the other 34:38 areas of your life as well. Incredible. Master of the world, as she would have it, Mashke Chulin who possel Chulin says into this Shlishi again I'm not saying jumping back to Chulin for just a moment. So Shlishi is metamei Mashke Chulin. It has the ability to convey tumah. Ultimately again to all the good of Chulin who possel Ochli Chulin. And ultimately again 35:02 and it possels it possels ultimately foods of trumah through negiah, through contact. Hashlishi metamei Mashke Kodesh who possel Ochli Kodesh. Hashlishi will go ahead and be metamei liquids of Kodesh and ultimately again will possel. Remember again possel is the lowest level. Will possel foods of Kodesh. What are we talking about over here? 35:24 Now again we're talking about Chulin that is prepared with delicious conscious as we said before to which the Gemara says you're right. Tana is talking about Tana de Sanya. Chulin that is prepared with delicious conscious. If you have Chulin that is prepared with delicious conscious, hara Chulin. Ultimately again they have the status of Chulin. Rebbe Elazar Rebbe Sadok omer hara Chulin ketrumah letamei Shnayim velifsol Echad. 35:46 Ultimately again no they're like trumah in that they have the ability to create two levels of tumah meaning a Shlishi and a Shnayim and ultimately again there's no revi'i but they have the ability ultimately to possel. Chazal say this lesson is actually very important because this kind of summarizes the totality of the tension we've been feeling. What is the status of right that that feeling that you've been feeling? Right that's tension that you didn't know what it 36:11 was. You didn't know what it was. Right you thought it was just you know euphoria right elations spiritual ecstasy is actually a little bit of confusion because again generally we're not sure exactly what is the status of Chulin that is prepared with delicious conscious. So here the Gemara kind of concretizes this all the way at the end of the Sugya, Rashi says, "Oh, by the way, Chulin Shenish'al Al Kodesh, it's a machlokes what exactly the status of it is. One opinion says, it's like Chulin. 36:35 It's still Chulin. It's still Chulin. As such, its ability to contract and convey tumah is going to be limited." Rashi says, "No, no, no. It's like trumah. It's like trumah. Ultimately again, therefore again, it's like trumah." Ultimately means that what? It has the ability to contract two levels of tumah. 36:50 In other words, assuming that the first item is going to be rishon, can make a sheni and a shlishi. And ultimately again, and it has at one level of psul cuz there's no revi'i. Ultimately it's an acharon. Incredible. I both said, "Bottom line, what is the takeaway?" So, first of all, just understand we did absorb a tremendous amount of information, a lot of nuggets along the way. But remember, why are we doing this? Why are we doing this? So, remember again, we're doing this all 37:14 because of a mishnah. Remember again, what did our mishnah say? Our mishnah introduced us to a case of shchitah without blood. And the Gemara said the Tanna Kamma said, "Ah, the good What's the good news about shchitah without blood? What's the good news? The good news is that halacha l'ma'aseh, the meat doesn't become tamei. Since the meat never came in contact with a liquid, therefore without a liquid it's not receptive to tumah, and therefore halacha l'ma'aseh it's not tamei." Right 37:38 now again, remember in the mishnah, I keep wanting to say Rabbi Shimon, but it's not Rabbi Shimon. Rabbi Shimon says, "No, not true." And we're going to get to this in just a moment. Even without blood, even without blood, ultimately again, the meat is still receptive to tumah. So, remember again, that launched us on this entire three-block discussion. 37:57 Why are we talking about tumah? Right now again, the simple reflexive answer why are we talking about tumah? Why are we talking about tumah? Reflexive answer? What are we dealing with? Korbanos. Ah, can't be korbanos. Why not? What was mentioned in the mishnah? One word. One word. Chayah. Chayah. So, there's no such thing as a chayah by [clears throat] korbanos. So, remember again, that's this whole discussion. So, therefore there's only what? There's only one answer. We must be talking 38:20 about Hulin She'na'asa Al Taras something. We must be talking about again Hulin, which means again regular unconsecrated meat, but that was being prepared with the strictures of originally we thought Kodesh, then we thought also Trumah, but that's why we're here. That that that's why we're here because that's the only case of Hulin where Trumah's going to matter. 38:43 And we're introduced to the dramatic statement that again it was like who's why we say we're dealing with a person. Why? So why does this matter? Why does this matter? Because again Yadayim Yadayim hands are always automatically a Sheini l'Tumah. That's the way it works. That's that's a rabbinic prob- a rabbinic enactment. 39:00 Yadayim Sheini. So therefore again by definition is very important. Whenever I'm in a situation of Shechitah, by definition I'm always in a potential Tumah situation. Right? Because since again there's usually blood, the blood moistens the meat, that means it's receptive to Tumah. My hands are a Sheini. We always have a potential issue. Now again, if I'm just a regular Hulin guy right? It really doesn't matter. Makes no difference. But if I'm 39:22 a Hulin She'na'asa if I'm a Parush if I'm a Parush and I'm a Hulin She'na'asa Al Taras something guy, then ultimately again this Sugya is incredibly relevant. That's how we got here. That's how we got here. So now watch this Bonah finished. Rebbe Shimon had two dots. The two dots. Good. New topic. New topic. 39:38 No, it's not. No, it's not. No, it's not. But again, >> [clears throat] >> but it's a It's a new angle. It's a new angle in an exciting topic. So listen to this. Rebbe Shimon Omer. Rebbe Shimon says "Huchsharu b'Shechitah." Now again what say this was the So this is the Machlokes in Mishna. Tanna Kamma held that meat does not become receptive to Tumah until it comes in contact with liquid. And again, by meat that liquid of course is going to be by Shechitah 40:02 it's going to be blood. It'll be blood. Rebbe Shimon says it is the act of Shechitah itself which goes ahead and makes the item receptive to Tumah. In other words, Rebbe Shimon's logic is like this. Rebbe Shimon's logic is like this. In general, you need a liquid, contact with a liquid, in order to go ahead and rectify them already something come from it. I will say now, why is that? Because generally it is the it is 40:25 the we all feel it. It's the it is the it is generally again it is the it is the contact with a liquid that ultimately again finishes something. Now the what Rabbi Shimon is saying is that there are other processes that complete an item without contact with liquid. So for example shrita. Shrita is a perfect 40:47 example of an action of an event, right? Of a of a process which finishes an item. So Rabbi Shimon says, once you shaked an animal, that meat is receptive to tumah because it's finished. It's it's done. You don't need a liquid. So whether there was blood or not, it makes no difference. That meat is receptive to tumah. Now I will say watch this. This is how he is beginning this sugia. 41:08 Amora'im Amra Rabbi Shimon shrita samachshir es v'lo dam. Wow. So listen to this. Rabbi Assi said that in fact interestingly enough interestingly enough halacha l'maaseh that really what Rabbi Shimon was saying is that it is the shrita that that readies it for tumah and dafka not blood. That what Rabbi Shimon is saying is that the blood of shrita does not 41:33 make something receptive to tumah. Again I will say, why would this matter? Take a look at Rashi. Shrita machshir es es habasar tumah d'machshilei ochla cuz remember again the shrita itself makes it into food. V'lo dam. V'nafka mina d'lo nafal dam shrita az ro'im lo ochshiru d'lo mikri dam shrita mashke. 41:49 Now what this would mean is like this. Let's say you're shacting and some of the blood some of the blood falls on produce, right? Or fall right falls on produce. So remember again that means that that blood is not considered to be a liquid which readies something to be receptive to tumah. So that's a pretty dramatic statement. Let me say let's support this. Rabbi Shimon omer ochshiru b'shrita. All right what what Shimon saying in the Mishnah? Rabbi Shimon says 42:12 that when you shat this animal even if there's no blood, the meat is receptive to tumah. My love bishchita of a low badam, isn't Rebbe Shimon saying that it's dafka the shchita and not the blood that makes the meat receptive to tumah? Rebbe Shimon says, "No, calm down. Lo af bishchita." It doesn't have to mean Rebbe Shimon the pasha of Rebbe Shimon is he's not saying shchita to the exclusion of blood, rather what is he saying? What is he saying? That shchita 42:35 works with or without blood. Right? Of course blood will work to make something mikabel tumah. But even without blood shchita will work. Tashma, let's analyze a bit. I'm with Rebbe Shimon. Dechiya dam machshir, is it blood is it the blood that makes the meat receptive to tumah? Follow shchita machshiras. 42:52 Ultimately again it's shchita that's machshir. How can Rebbe Shimon mean to say? How can we learn? Dechi dam bilvad machshir? Do you think it's blood by itself that ultimately again allows the meat to become receptive to tumah? Af shchita nami machshiras. Shchita also allows for the meat to become mikabel tumah. So Rebbe say, it turns out that now we're going to see this fundamental machlokes 43:15 Rebbe Shimon is saying. When Rebbe Shimon says in the Mishnah that shchita machshiras, is Rebbe Shimon saying only shchita? In other words, that the blood of shchita is not even considered to be a halachically bonafide liquid and that it does not make anything receptive to tumah and therefore it's only shchita that makes the meat tumah or no? Rebbe Shimon is saying also shchita. Of course the blood of shchita can normally make the meat receptive to tumah because the 43:39 blood is a proper liquid, but in addition to that, also shchita remedies the item to become tumah. So we'll stop over here for today. We'll pick up with the resolution of Rebbe Shimon tomorrow. Shkoyach. Have a blessed and a great day everyone. Yeah. 44:05 >> It's all good. You're very sure about that. The hands being in the So, when you remedy that situation, when you when you So, how long does that last? Do you like attention >> There's a lapse of awareness, yeah. And how that's measured, I don't know. Like, what's considered to be a lapse of awareness? 44:26 Yeah. Is it worth
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