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0:20 All right, let us say good morning. Good morning. Let us begin begin by thanking all of our sponsors for this morning's share to thank our sponsors for the month of Tammuz to be your dedicating all of this month for my father and Daniel and power dedicating this month for the third of 0:47 sponsors for today I am a sponsor of continued health. First and last social and for the first name and and Hindi as a sponsor for the first name of the first name's father name Mordecai Ben Kaba. So with that let us begin with a lot to do today really exciting day ahead of us. Today's day is 55. We are picking up on 1:11 54b. We left off with below a little bit a little bit in the in the middle of a a little bit of the middle of a actually got a little bit further but just pick up from there which is 2 4 6 8 10 12 14 16 about 17 18 lines up from the bottom. 1:29 Also remember the story. He was telling a story that was a money changer and again as he was changing his money one day one day as he was working. All right, one day as he was working by he came along stood above him and to make a long story short was ready to stand up. So tells him please don't stand up. You're 1:53 in the middle of your work and from there again we glean the very important that when you are on the clock, when you are working for someone else, in this case the money changer is considered to be working for someone else because he is he is literally utilizing other people's money in order to generate income for them and for himself. You're on the clock and when you're on the clock you have to be mindful of your time. So the Gemara says 2:17 So the Gemara says below, is that true that again only us that those who go ahead and are employed by others do not go ahead do not go ahead and stand up even for but but we learned called only us only the children so we'll say so we began this yesterday this is so beautiful this is by Bikkurim. So we're going to remember the 2:40 Mishnah Bikkurim explains so beautifully that when the farmers would bring their Bikkurim essentially all these all the shops would shut down everybody would gather in order to greet the individuals bringing their Bikkurim. So literally called Bikkurim only us means all of the tradesmen only would go ahead and stand up in front of the people bringing the Bikkurim and 3:03 they would inquire about the welfare of these individuals and they would say to them our our brothers our brothers from so and so place. Welcome to welcome in peace. So they both say really really absolutely incredible and Rashi says over here So the Gemara says very beautiful so why why in other words they made a very big deal out of Bikkurim right they would decorate the 3:29 streets businesses would close but in this case the Gemara is highlighting over here is that the Bikkurim only us the tradesmen would stop what they were doing and when the Bikkurim guys and the Bikkurim farmers would come they would stand up and greet them. So this obviously is a kasha because the Gemara before that bodily omnious tradesmen can't stop in the middle of their work to stand up even for a Talmud Chacham, but here they're going ahead and they're standing up for the farmers bringing the 4:01 Bikkurim. To which the Gamorah says, "Am Rav Yochanan, mipneihen omdim, mipnei talmidei chachamim einam omdim." Rav Yochanan said, "You're right. You're right. This was a unique dispensation. They would stand up for the farmers bringing the Bikkurim, but they would not stand up ultimately for talmidei chachamim." Now, let's all say now, before we get to the next line, what why? In other words, what is it that's so special about the individuals bringing the Bikkurim? Now, obviously, 4:25 as we spoke about yesterday, so the bringing of Bikkurim is one of the greatest acts of emunah. A farmer works hard. He finally literally has the first fruits of his labor. One would say that again, that's a time where he should enjoy the benefits of his labor. What does the Jewish farmer do? He takes his first fruits, and he goes and he gives it to Hakadosh Baruch Hu. It's it's a massive display of emunah. So, on the most basic level, that display of emunah 4:49 is celebrated by everyone. But, if you look at Rashi, Rashi says something very interesting. Rashi says, "Mipneihen omdim l'chabdan, to give kavod to the farmers who are bringing their Bikkurim, kidei sheyihu regilim lavo." So, that they should be should be accustomed to coming. So, Rebbeim, I would say perhaps what Rashi's driving at over here is something very profound, which is positive reinforcement. When someone 5:12 does something amazing, the most incredible thing you could do is recognize it. Because when you reinforce it, when you go ahead and you recognize [clears throat] it, and you reinforce it, that gives a person chizuk to do it again. Also, we know this in our own lives. You do something, and someone recognizes it, and someone says, "Thank you." Someone says, "Great job." Someone says, "Shkoyach." Someone says, "Wow, that must have been so difficult, and 5:36 you put in the effort to do it." It gives you the chizuk to keep going. It gives you the chizuk to want to do more. So, this is absolutely incredible. So, Rashi understands over here that the The fan around the greeting of the bikurim farmers was to give them hisuk to do it again. And we'll say I I don't know I I I imagine that no one here has extensive experience farming. But remember I I don't mean farming like your vegetable 5:58 patch in your backyard where don't worry if it doesn't turn out well, right? There's no food shortage, right? There's there's no I I'm talking about like literally this is your parnossa. This is your parnossa. You know, we'll say now you think about it. Like people sometimes with their first dollar in their business, I don't mean the first dollar. I mean the first dollar in their business, right? Often I have I mean if you take your first dollar and give it tzedakah, but rather again, it's your first dollar you reinvest it. You put it 6:23 on the wall. Like it's it's yours, right? You know, you you you you you you made it. You kept it. Bikurim is the antithesis of that. Bikurim is that I recognize that everything I accomplished is from Hakadosh Baruchu. So, the first literally again, the first fruits of my labor, that goes to God. That's hard. 6:39 That's really hard to take those fruits and not put it in your silo. To take those fruits and not give it to your family, but to give it to Hakadosh Baruchu, that requires hisuk. If you want people to be able to find the courage to do good things, you have to engage in positive reinforcement. It's true with your kids. It's true with your spouse. It's true with your friends. 6:57 It's true with your Anytime you want to see the good in people, give them the hisuk because usually doing good is difficult. That's usually the klal gadol. Doing good is difficult. And if we're going to do it, we have to be mechazek each other. It's absolutely incredible. Amar Rabbi Yossi bar Amar Rabbi Yossi bar Avin. Borei kama chaviva mitzvah besha'atah. So, first of all, see from here, this is 7:19 actually very beautiful. See from here how beautiful a mitzvah is in its time. In its time. Shacharei mitna'an umdin mitna'an umdin. What's the proof to that? The proof to that is that the shopkeepers in Yerushalayim, the tradesmen, they stand up for the Jews for the farmers bringing bikurim, but they don't stand up for talmidei chachamim. 7:41 Rebbe most this is the halacha, right? The halacha is that if if you're you know, you're working with someone and a chacham walks in, you must don't stand up. You What what right do you have to take away from your work to stand up to chacham? But for the mabie bikurim, for the Jews bringing bikurim, ultimately again, we stop everything. And then the most say interestingly enough here once again, the gemara says "Chaviva mitzvah b'shaita." A mitzvah is beautiful in its 8:05 time. I don't know how to make the argument that a mitzvah is beautiful all the time, anytime. What do you mean "Chaviva mitzvah b'shaita"? So first of all, remember bikurim has a window. There was a window, right? We we This is this was Shavuot time that they would begin to bring the first fruit in a big fanfare wasn't made every single time a farmer showed up. It was at a specific time. But the most say but that line is very important as well. 8:29 Part of the beauty of a mitzvah is the zrizus. Is the alacrity with which you do it. It's not just what you do, but it's how you do it and when you do it. When is a mitzvah most impactful and most profound? When is "Chaviva mitzvah"? When is a mitzvah most beautiful? "B'shaita." When you do it in the right time. And when is the right time? When's the right time? As quickly 8:52 and as expeditiously as possible. "Chaviva mitzvah" when? "B'shaita." It's not just what we do, but it's bringing a sense of zeal, a sense of alacrity, a sense of excitement to our Yiddishkeit in the performance of our mitzvahs. Incredible. So the most say "Why?" Well, first first of all, maybe there's a whole different reason going on. Maybe there's a different reason why we stand up and give such kavod to the Jews bringing the bikurim. Why? "K'dei shelo 9:16 teinemsa machshilan l'asei lavo." Maybe the most say this is very profound. This is kind of like the other side of the coin. Maybe we're concerned that if halacha l'maaseh, we don't give them a lot of kavod, they're not going to show back up next year. Right? Which which is kind of like the the reverse side of the coin, the other on the of the coin of the positive reinforcement. On one hand, positive reinforcement, of course, is everything. 9:39 On the other hand, you also have to make sure that there's no negative undertones. So, can you imagine if the farmers go ahead if the farmers go ahead and they engage in this massive act of Messiah's natural spiritual and and material self-sacrifice to bring the Bikurim and pretty much like no one cares. No one cares like no one's making a big deal. So, perhaps they can they're going to say, "Well, maybe it doesn't matter all that much." and they won't find the to do it again the following 10:03 year. So, we'll say which is also a very profound lesson. Even though you should never do things because of the reaction you're going to get from people, right? Do things because they're right, not because someone's going to say thank you, not because someone's going to give you a and not because someone's going to appreciate it because nine out of 10 times, let's be honest, people won't say thank you, people won't appreciate it, 10:26 and the truth is they might not even realize that you're working hard on their behalf. So, if your motivation is the reaction of another, you're going to be very frustrated. That That being said, it is the obligation on the part of the recipient to be able to say, "What do I need to do in order to give this person the right kind of and we're concerned that maybe again if we don't make a big deal about the farmers coming 10:49 to them when they're making a big deal to bring their first fruit, maybe they're not going to do it again in the future." So, we'll say this incredible this incredible idea that if we want to bring out the best in each other, we have to be supportive. We have to be proactively supportive, and we have to make sure that we never do things that inadvertently take the wind out of the other's sails. It is so 11:14 I'll say, you know, giving is the easiest thing in the world. All it takes is an encouraging word, right? All it takes is a little bit of just like, "Wow, you're great. That's fantastic." and it can make the biggest difference in another person's life. And conversely, not showing up to give that at the right time could be disastrous for a person depending on their vulnerability, depending on their fragility. That's in teaching us 11:37 incredible to kiss that body back to treifas. I don't know kissela is actually very interesting. When we say kissela, remember again, sela, what was sela? Sela was that amount for example that was given by the trachea, right? That was initially, right? That that if you have right by the trachea by certain animals if they're by certain parts of the body, if it's missing an area the size of a 12:01 sela, then it's a treifa. So the says something very interesting over here. says kissela ki yeser mi'sela. Whenever say a sela, sela means a sela and more than a sela. Ki yeser ki yeser mi'yeser. Now now what does that mean? So we'll say if you take a look in it's not there's not a but if you take a look at the last three short lines in 12:24 last three short lines. says if the sheer kissela sela mi'tsumtsam here's what is saying. is saying is when said that the sheer is a sela, the sheer of a sela means exactly the size of a sela. Exactly the size of a sela of a sela. Meaning what? sela mi'tsumtsam dino ki yeser mi'sela treifa. What happens about say see this is always interesting in general. When 12:50 give a sheer so what does that mean? Does that mean the exact sheer, more than the sheer? So for example when said if an animal is missing a part of its trachea the size of a sela. What happens if what so does that mean really up until the size of a sela the animal is fine, more than a sela it's problematic. Or no, when we say a sela sela means dafka 13:15 the size of a sela whether it's the size of a sela exactly the size or more it's a treifa. says the size of a sela means exactly the size of a sela and exactly the size of a sela is the equivalent of more than a seller. So in other words, once you get to exactly the size of a seller, how long is the animal is a treif up? So the says add below 13:38 ultimately again means up until and not including which which is another way of saying at the would have meant that when says seller they really mean through a seller. So really actually the sheer is a little bit more than a seller. At the means no, no, no. When said a seller they literally mean a seller and and a seller itself is the equivalent of even 14:00 more than a seller. So it's say if you have a rope that's coming out of a bed. Now I don't have a rope on a bed. So remember again I will say their their beds their beds like we have like a box spring. Instead of a box spring what they had was a series of interwoven ropes. You would put your mattress on top of that on top of that rope. 14:27 You know on top of that rope thing. Right? So now so what happens if you have extra rope? You have extra rope. Now generally rope is not why? Because points out it's not a bag and it's not a clean. Right? It's not a clean. It's no base keeper. So have I if you have a rope that is you have extra rope hanging off of the bed up 14:51 until five and up until five ultimately again it's now what that means is because it's not really part of the bed it's not part of the useful part of the bed and again it's not really functional as anything else. So therefore it's not tomorrow. So my love are we not saying ultimately again look at just a moment. I'd hate 15:14 to cut on who who so we'll say so because it's so small it's not really usable for anything." So, what that means is that if the if the bed became bless you, that rope would remain tahor. Now, the Gemara says, "My love chamisha kil mata." Rashi says, "Kipachus mi vitar dikat no alma ad v'ad b'klal." So, maybe chamisha means a little bit less 15:40 than chamisha. Ultimately, again, a little bit less than hey. And therefore, it's ad it's ad v'ad b'klal. Really, when the Gemara gives a shiur, it's up until and including which the Gemara says, "No, chamisha kil mata." No, no, no, no. What it means is five is five. And actually, when you reach five and five the equivalent ultimately even more five. 15:58 Five is the shiur ad v'lo ad b'klal. Okay, tashma. Another example of this, meheiva ad asarah tamei. Again, same case of the rope. If the extra rope is from five until 10, then it is going to be then it is going to be tamei. At that point in time at that point in time, it is significant amount of rope that could be used so put together another bed. Therefore, because it's 16:22 significant, it could be part of a kli. Therefore, it's mekabel tumah. So, my love asarah kil mata. Are we not saying that 10 really means less than 10? To which the Gemara says, "No, asarah kil mata." Similarly, we said before. Tashma. We'll say one more piece like this. Tashma. Hadakin shebeiklei cheres hein b'karka o hein b'dofno hein yoshvin shalom b'sumchin. So, we'll say this is a very interesting case over here. Small 16:45 small earthenware utensils. Or for that matter, again, I'll say let's say you have a pottery shard. A shard of an earthenware utensil. But the earthenware utensil, the shard still is capable of receiving something without any external support. So, let's say the bottom of the kli is intact or the side of the kli is intact. But the point is it has a base capable it has a receptacle and doesn't need to be independently supported. Top 17:08 of nun hey, 55A. Shiuran b'chidei sichas katan v'ad log. So, ultimately, again, for it to be mekabel tumah, there is a septical part of it has to contain between what we call the amount to be able to contain the amount of oil necessary to go ahead and shmirah child, right? The anointed child ad log up until a log. My love log kil mata, are 17:32 we not saying that ultimately, again, a log was When we say a log, it really means less than a log. And remember, again, we're trying to explain ad the ad de klal. Lo log kil mala, no, rather what it means is a log is actually a log. And when you get to the log, that's the equivalent ultimately, again, of even more than a log. Once again, reinforcing ad de lo ad de klal. Tashma, mi log ad sa'ah berevi'is. 17:55 Rashi says over here, if you look third line down from the top of Rashi, mi log ad sa'ah k'lei she t'rei las yosef mi log. K'go shnayim o shloshah login. Let's say you start off with a utensil that's much larger. A utensil that is capable, ultimately again, of holding with two or three login, then it breaks. 18:13 Then it breaks. Ultimately, again, now you have a receptacle, but the receptacle is capable of holding much less. So what's the halakhah? Mi log ad ad ad sa'ah berevi'is. So again, if halakhah remains the same, you had a utensil that initially was able to contain from a log up until a sa'ah, and now it broke. You only have a shard, but the shard is able to stand on its own, and it contains at least sort of it 18:36 could contain at least a revi'is. To which the Gemara says once again, my love sa'ah kil mata, are we not saying that again, sa'ah is the equivalent of less than a sa'ah? Lo sa'ah kil mala, rather again, sa'ah ultimately, again, even goes ahead and and and includes the upper amount. In other words, once you get to a sa'ah, sa'ah is the equivalent even of more than a sa'ah. Okay? So the 18:59 Gemara goes back to Tashma, one more. Mi sa'ah ad sa'atayim berevi'is. So the Gemara says, if you have a kli that was able to initially hold from a sa'ah up until two sa'ah, and now it breaks. As as the shard is capable of holding up to a half a log, it's mikvah to ma. My love, sasa'im kil amata. Do we not say that two sa'ah is like less than two sa'ah? Lo sasa'im kil amala. No, when we 19:22 say two sa'ah, two sa'ah is the equivalent ultimately again of even more. I have a tanya, log kil amata. Log kil amata, sa'ah kil amata, sasa'im kil amata. I, but we learned over there actually the braisa says explicitly that al acharon al ma'aseh again, that an actual log itself is actually considered to be less than a log. A sa'ah is less than a sa'ah. Two sa'ahs is less than a sa'ah. There's no reason why it's more 19:45 than the other one. It was just being machmir. I would say bottom line conclusion now again, so just just to refocus ourselves a little bit. Right, so so Rav Nachman came along and he said that when chazal give a shiur, for example, let's say that if the treif ya is missing a piece of it the size of a sela, that the animal is going to be a treifa. Right? When we say a sela, in halacha there's always this tension. 20:06 What does that mean? If it does is that mean that it has to be more than a When we say a sela, does sela mean more than a sela? So really it will for the animal to be a treifa, it has to be a sela and a bit. A bit. Or maybe no, a sela means sela means dafka a sela. Dafka sela. So less than a sela not a treifa, but once you 20:29 get exactly a sela, it's a treifa. In halacha, the way we term this is ad the ad bichlal or ad velo ad bichlal. Does it mean up until and including or up until and excluding? So when we say up until up until um a sela, is that up until and including a sela? So really an animal is only a treifa when it has a 20:52 hole a little bit bigger than a sela? Or no, halacha lema'aseh ad ad velo ad bichlal, up until and not including, which means all I need is actually the hole of a sela. Rav Nachman said that what Rav Nachman posited is it's ad velo ad bichlal. Ad b'lo b'chlal, which means it means up until the seller and not including, which means all I need is the whole of a up until the treifah in order for 21:16 all I need is a hole the size of a seller for it to be a treifah not anymore. To which the Gemara says, so what says is very interesting. So comes in Rabbi Abba, Rabbi Abba kind of rules on this and he says in general, in general whatever Chazal give a shiur, they are machmir on their shiurim. Take a look at Rashi. Kol shiurim Chazal b'machmir. Im et sumsum chumra hu sharina b'misumsum. Im et sumsum kula 21:44 sharina b'shochech. So what says is very interesting. So Rabbi Abba said in general whenever Chazal give a shiur, they always want you to be machmir with their shiurim. Which means I will say somebody were to ask you, how do we pasken? Ad v'ad b'chlal or ad v'lo b'chlal? Up until and including or up until and excluding? 22:02 And excluding, how do we pasken? What's the answer? It depends. Whichever one is going to yield the greater chumra, ultimately that's what we go with. So what says is so for example, let's come back over here. In treifus, in treifus, which approach yields the greater chumra? Which approach? Ad v'lo ad b'chlal. Right? Because ad v'ad b'chlal would say the animal only 22:25 becomes a treifah when you have a larger hole. Ad v'lo ad b'chlal says the animal becomes a treifah even with a smaller hole. There's one exception to this rule which is chutz mikigris shel ksamim. The only example, the only exception to this I will say is the halacha of a gris b'hochos nida. Says halacha b'hochos nida that if a woman has a stain, woman has a stain, and let's say again, 22:49 in order for a stain to be problematic, we're not getting into all of the halachos nida right now. But in order for a stain to be problematic, it has to satisfy certain criteria. It has to be the color red, it has to be in a white garment, has to be an item mikabel tumah, and it has to be the size Khazars said of a grease. Right? A grease is like a small lentil. It has to be this which for our contemporary is the size of a penny. I don't know what the mice has to be the size of a grease. So, 23:12 Rashi says over here make a grease of something. She She She need a minute. They're all cousins of the big big dog grease. Tell me the miss up key in a love it on me the offer got the the finish out something something something home will have a low have you to me a little bit yours make a grease. So, it was that's very interesting. In all of Nida in all of Nida actually the key is that the stain has 23:34 to be actually a little bit larger than a grease. If it's exactly a grease, it's tar. It actually has to be a little bit larger than a grease. And again, so interesting which essentially is add the add the big cloud. Right? When Khazars said up until the grease they are really including up until and including a grease. So, a little bit larger than a grease. Okay? So, that ultimately I'm going to say So, Rashi says over here what why why we why we make all the time 23:59 machine some of us did I did I burn on to me the right side of the goofa they say dummy is up. That's because in general some of them staining staining is generally only rabbinic because Nida because in general again how long the mice in order for in order for a stain to be problematic has to be a hard gush. 24:18 Okay, without getting into all the cases. So, in general again I'm going to say the human hands off the principle and the principle is that in general every Khazars give a sheer they always want you to be mark mirror with their sheer. And therefore in general when it comes to sheer and we will say it depends. 24:35 So, it depends. Is it at the big cloud? Is it at the lower big cloud? Up until and including up until and excluding everything depends on what will give you the greatest Khumra with the exception of Khazars Nida by some and by stain the sheer of a problematic stain will have to be a grease and a little which means add the add big cloud. Incredible. So, what they can I mean the attorney Allah he Khameesha kill him Allah a sir killim 25:00 mata? Okay, good. The Gemara actually reads that back just into the previous bracha as well. Good. Let's go back there. Nitlal hatkol. So, remember again the Mishna said about So, remember again what was our Mishna yesterday? Our Mishna elek sheres. Elek sheres. We're going through a list of the Mishna. Uh you know this animal has gatsarus, right? This animal has got problems, right? It has certain physical maladies. 25:20 Nevertheless, those physical maladies do not make the animal a treifa. So, let's continue. The Mishna says nitlal hatkol. If the spleen was removed, the animal is kasher. Amora Rabbi Avira bishmeih d'Rabba. So, Rabbi Avira, Rabbi Avira went ahead and taught this over in the name of Rabba. Lo shanu ela nitlal, aval nikav treifa. So, what's he saying? This is fascinating. 25:42 It is only if the spleen is removed that the animal is not a treifa. But, if the spleen is perforated, the animal is a treifa. Quite fascinating. Master Rabbi Yosi bar Avin in the name of Rabbi Yosi bar Sefida. The Gemara gives an interesting case of here. A choteich choteich mi'uberes meya, shemeima'a, mutar b'achila. So, let's listen to this. If let's say again an animal is pregnant, and the shochet reached inside of the animal, and he cut 26:07 the animal and he cut a piece of the fetus, and then he shechted the animal. So, as we're going to learn by the way, when you shecht a pregnant animal, the fetus is permitted along with the shechita of the mother. To the point that we'll say that even if you shecht Let's say you shecht a full-term a full-term pregnant cow, and what happens when you open up the cow, the the calf gets out and starts running around, you could just take a bite out of that calf. 26:30 I'm I'm not You understand? Just I'm using a bit of hyperbole. Right? The idea over here is that halacha l'ma'aseh, that animal was was permitted with the shechita of the mother. Shechita of the mother is called alacha ben pakua, which we'll get to. So, in this case over here, what's happening is the shochet is reaching into the animal, he's cutting off a piece of the fetus, okay? Leaves the piece inside the mother. Then goes ahead and checks the 26:54 animal. What's the halacha? Motar b'achila. Ultimately, again, when he checks the mother, opens up the animal, the detached piece of the fetus is going to be fit for consumption because it's like a part of the animal itself. Rashi says over here, "Motar." I'm in the in the wide lines of Rashi, about two, four, six, about eight lines in "Motar." Rashi says, "Ever b'achila 27:16 d'nisa b'shchitas k'veira asmo." So, good. So, this ultimately again, the limb of the limb of the fetus is permitted together with the shchita of the mother. Now, again, just to be clear, the shochet did not take the limb of the fetus out, right? The limb of the fetus remained inside of the mother. Ultimately again, when you shochet the mother, the limb of the fetus is going to be motar. Now, again, that's fine, but that's actually not why we're bringing this up. The Gemara says, "Min 27:40 hatzolel u'min haklayos, assur b'achila." So, this is fascinating. What happens if the shochet reached into the animal and cut off a piece of the spleen or cut off a piece of the kidneys? The halacha is, we'll say, that ultimately again, those pieces are assur. Assur b'achila. Assur b'achila. Right? 27:57 However, the Gemara says, "Chav now now interestingly enough, why are those assur b'achila?" So, we're not going to delve too much into this now, but if we take a quick look at Rashi, "Hatzolel u'min haklayos," Rashi says, "Shel beheima im nichtach mehem af a pishul ha'chotzeh achicha misochah." So, remember again, you're cutting off a piece of the spleen, you're cutting off a piece of the kidney, even though a what? But you're not taking it out of the animal, you're leaving it inside. 28:20 "Assur b'achila mishum ever min achai." Fascinating. Okay, fascinating. Right? So, ultimately again, this piece of the kidney, this piece of the spleen is going to be considered to be ever min achai, even though remember, you have not taken it out of the animal, you've left it inside. It is going to be ever min achai. The Chasam Kayo of Taima may also find Rashi goes through the whole limud of that. Where do we get that from? But we're not going to go through 28:45 that right now. I want to get back to the Gemara. So, what does it say? So, watch So, just follow the flow what's happened over here. Rav Avira came along and said, "What did What did Rav Avira say? If the spleen is missing from the animal, then what? Then what?" Animal's kosher. We infer from that that only if it's missing. If, let's say for example, again, nikav, if it's perforated, the animal is a treifah. Okay? Now, the Gemara raises 29:09 a kasha. Rav Asi bar Avin raises a kasha. What's Rav Asi bar Avin's question? If the shochet rises says, if the shochet goes there, reaches into the animal, cuts off a piece of the fetus, leaves it inside of the animal, so then checks the animal, the piece detached piece of the fetus is going to be mutar to shchita of the mother. However, if the same shochet went out, reached into the animal, and cut off a piece of the spleen, cut off a piece of the kidneys, then what? That's assur. That's assur. 29:32 Now, that's fine. That's Rav Asi. What is interesting, it is clear, however, that even if the piece of the spleen, the piece of the kidney is assur, but what's mutar? What's mutar? What's mutar? The rest of the animal. If you shchek the rest of the animal, the animal's mutar. Right? Now, again, what did you just do over here? 29:49 You cut off a piece of the spleen. Cutting off the piece of the spleen should be no different than perforating the spleen. And yet, what does the Gemara say? The animal is mutar. Which indicates to us what? That spleenal perforation Spleenal? >> Mhm. >> What? Spleenial. What? 30:05 Splenic. Splenic. Splenetic. I like Can I add in a couple of Splenetic? Right? Splenic Splenic perforation Splenic perforation ultimately, again, does not make the animal a treifah. So, that's our kasha. That's our kasha. So, the Gemara says, "Ha beheima gufa sharya." So, again, I got it. If you went ahead and you cut off a piece of the spleen, so then you can't eat the piece of the spleen because that's going to go ahead 30:27 and be a ram min a chai. But the rest of the animal is mutar. So, you see from here that splenic perforation does not make the animal It does not make the animal a a treifah. So, the Gemara says, "Kishmuel, ha beheima gufa sharya." Kishmuel Who I didn't actually the beheima nami assur. No, no, actually not true not true actually the Behema itself is also going to go ahead and be a treifa. 30:52 You have splenic you have splenic perforation. You cut off that piece of the spleen it's not just the spleen that's but the animal itself is also a treifa. So why you talking about the spleen? I did the No because again since the ratio because it was I since the ratio was talking about was talking about the detached piece. 31:14 That's really what we're talking about over here right? The focus over here was not on the animal itself. What was the focus on? The focus on was on the detached piece. So case number one was the detached piece of the fetus and in case number two it was the detached piece of the of the spleen or of the or of the kidneys. So therefore that's what we're focusing on over here. 31:35 Maybe there's another possibility is no. Maybe in fact when you cut off piece of the spleen ultimately I and the animal will still be I what about the splenic perforation that we spoke about before? This is very interesting. Maybe there's a fundamental difference between perforation and ultimately again detachment right then we'll call this amputation right perforation versus amputation. If you go ahead and maybe when the animal becomes a treifa is when 32:01 you perforate the spleen. But if you cut off piece of the spleen again that does not make the animal a treifa. Okay so what interestingly enough the kind of ends off without resolution on this. But here's what we know. Here's what we know that if the spleen was removed the animal was still kosher. What happens if the spleen was perforated? So again the seems to indicate that the animal is a treifa. What happens if a part of the spleen is cut off? So that's a 32:26 that's a okay. The goes like that. The says as follows. This is fascinating. Next case in the Mishna was if the kidneys were removed from the animal ultimately again the animal is kosher. Now, you're going to all say, "This sounds pretty wild that the absence of a kidneys could is not treif." So, we'll say if you if you saw it was a little bit later on in the last night, I sent you an interesting article. There's this in that safer, I didn't bring it with me today, but the 32:50 safer Chulin illuminated in the back of it has these wonderful pieces. So, actually quoted a medical study that small got this fascinating idea that in ruminant animals, they could survive for some amount of time even without their kidneys because some of the things that the kidneys is able to do in terms of processing waste is actually done by the stomach. So, again, they actually it's fascinating. So, they actually had 33:13 clinical studies that showed that ruminant animals can survive for some extended amount of time even without their kidneys. Fascinating. Fascinating. Who knew? Who knew? So, we'll say so therefore, again, therefore, the Mishnah says over here that halacha l'maaseh, if the animal is missing the kidneys, ultimately, again, it is kosher. Says [snorts] the Gemara, not a treif. Amar Rav Ashi bar Papa, "Mishmei d'Rav, lo chashiv k'liya achas treif." So, this is a very interesting case. So, remember, 33:37 what you also begin to see is is this almost this fascinating It's so interesting, this distinction between being able to survive when things are removed versus being a treif when those things are there, but they're punctured and perforated. So, we'll say it's so fascinating. So, right? So, same like the spleen, if it's not there, you're fine. If it's there and it's punctured 33:59 or perforated, ultimately treif. Kidneys, the Gemara says, if it's if it's gone, the animal doesn't have it, it's kosher. But yet, the Gemara says, "Lo chashiv k'liya achas." If the animal has kidney disease in one kidney, treif. Ultimately, again, it's going to be a treif. I should have also said by the way, there's another point. I should probably go on. The tremendous mussar haskel on that. 34:20 I mean, what's the tremendous mussar haskel? If you have something that's broken inside of you and it's perforated, what does that mean? What does that mean? It's like leaking junk. All That's the technical term, right? All the time inside of you. 34:37 And I will say we go through this all the time in life. We have stuff that's perforated. I have stuff that's perforated. I I just I have things in my life that I know are not good. They're not like they're there they're there. So like like the entity is not fully broken, but it's perforated. There are so many parts of my life that are just perforated and what ends up happening is they just leak junk everywhere. So no matter how well 34:59 the rest of my body, so to speak, my my my spirituality is working, there's this piece that's in a state of disrepair that's in a constant state of leakage. And if I could just figure out how to get rid of it, then I could be fully kosher. Such an overwhelming metaphor. 35:15 Anyway, so it says over here that if you have kidney disease in one kidney, ultimately the animal is a treif. Now Rashi points out over here, this is not davka in one kidney. This is even in one kidney. Rashi says, "The kosher king be staying home." Obviously, if the animal has kidney disease in both kidneys, of course it's a treif. But even even kidney disease in one kidney, 35:38 ultimately again is going to make the animal a treif. So Rashi said, "The whole the my toy the kusa." Whoa. The makam horetz, right? So again, I will say so this ultimately it looked a lot shorter last night. And then he says and this this is of course assuming that ultimately again the disease spread ultimately to the what we call literally makam horetz means the area of the 36:00 furrow, which means the interior of the kidney. Rashi says, "Shagidin mu'urin sham from tsoi'sa kulyah." This is where all of the gidin, all of the arteries or veins are are all inside of it. And Rashi says, "This is the middle of the kidney." So when this kidney disease make the animal a treif, when the disease has spread to the middle of the kidney. The makam horetz. So ultimately again, where is where is this area on 36:24 the kidney? "Lichyura detusi masni." It's the white part of the kidney that is underneath that is underneath the stomach. So, the Gamara says it's all underneath the loins, I should say. The Gamara says shout it out true fight the matter of us. So, let's listen to this. He says, I asked all the true fight. You all say true fight such a fascinating session. What does this mean? Rashi says, more rows 36:48 true fight is the expression that is used for someone who's an expert in treifas. I asked all of the experts in treifas in Eretz Yisrael. They really said to me, "How can you ask Papa?" The less help us out of Avira. Now, what does Papa now what did Papa say? Papa was one who just said before that if the animal has kidney disease and the kidney disease is is even only in one 37:12 kidney, but it spread to the middle of the kidney that the animal is going to be a treifa. So, he said the follows Papa, but the does not follow Avira. Now, we don't know what Avira said. I think that back. Avira was the one who said before Avira was the one who said before that the Mesa if there is splenic perforation that ultimately again the animal is a 37:35 treifa. That was Avira, right? Splenic Dr. Glass can give that to me. Stay in your lane. Stay in your lane, right? Splenic Dr. Glass can have this. Our medical professionals we we have we have this worked out, right? So, so so the Gamara says as follows. So, Avira was the one who said splenic perforation ultimately makes the animal a treifa. So, now the Gamara says like this, the follows Papa that kidney 38:02 disease even in one kidney if it's if it's spread to the middle of the kidney ultimately again it's going to go and make the animal a treifa, but the does not follow Avira that ultimately again splenic perforation makes it into a treifa. So, the Gamara says as follows. 38:18 Well, I'm going to furthermore again we only said this that the lung because because say because say about the stomach treif that was saying that when do we say that splenic perforation doesn't make the animal a treif? That's only if the perforation is in the thin part of the spleen. But if the perforation is in the thick part of the spleen, then ultimately again, it will 38:41 go ahead and make it a treif. But as long as ultimately again, if I love even by the thick part, as long as there is as long as there is at least the thickness of of a gold dinner, the animal is going to be kosher. Okay. I might have listened to this all an interesting statement called a possible kosher animal say this seems to be by the way the conclusion of the Gamara, 39:09 right? The conclusion of the Gamara is that kidney disease in one kidney will make the animal ultimately again a treif. But interestingly enough, splenic perforation is only going to be a problem if the perforation is in the thicker part of the spleen, not the thinner part of the spleen. I might have listened to this all they said call a possible kosher anything so they said as follows anything that would pass all by the lung 39:32 is kosher in the kidney, which means anything that would be a treif by the lung excuse me, would would not be problematic by the kidney. What's the example of this? Showing that you have possible actually makes a lot of sense cuz I will say one of the things that we seem to see over here is that the part of the body that is most sensitive to treif is the lung, right? Because remember again, 39:56 any amount of lung or perforation ultimately again goes ahead and makes it we know we established that we pulmonologist said it's okay. Right? So so any Dr. Bram. So ultimately again, any any any amount any perforation on the lung ultimately again makes the animal a treif. So that obviously so the lung is very the lung is very sensitive. So I not get possible 40:18 the kosher but yet again, perforation of the kidney is fine. The gall chicken or the more so, hey come the kosher the kosher of the colon. And therefore, all the more so, any any type of damage or any type of injury that would not invalidate a lung, would not make the lung into a treif, certainly doesn't make the kidneys into a treif. Okay? So, I'm asking for a love 40:41 of colon. Is that true? Is that true that does does this rule actually work? What about the following? The kosher possible colon. Both say pass. Remember again, we had this case. If you have pus-filled blisters on the lungs, ultimately again, that does not make the animal into a treif. Yet, apparently pus-filled, you know, 41:04 blisters pus-filled blisters on the kidneys will make the animal a treif. To which the furthermore, the hurry mine sucking. And again, I will say, "What about clear water itself? Clear what clear liquid. The if the lung is filled with clear liquid liquid or if the kidneys are filled with clear liquid, ultimately in both cases, it's going to be kosher. 41:25 To which the says, "Good." The other says, "Both say first white line." And we've seen this before. Treif is coming down one second. Are you trying to compare cases of treif is to each other? Never ever do that. Why? A woman betrayed zoo dome of the zoo. The most is very interesting where as in so much of we have no problem making comparisons in 41:50 the of treif, you never make comparisons. Why? It makes a lot of sense. Sure, cuz we've seen this, right? There is it's not like in in other areas of you could create a principle. Now, by the way, is there a principle in treif? 42:09 There is. What's the principle? Any condition from which the animal would not be able to survive, we haven't defined how long survive, makes the animal into a treifa. Okay, see you you do you do have a rule that applies, but aside from that we see this that each part of the body is treated fundamentally differently. So, it is impossible to make a statement that, you know, whatever works by the lungs or by the kidneys, by the kidneys, by the 42:32 lungs, you can't you just can't do that. So, the Gemara says, cuz again, literally translate me kind of mesa, hold me kind of kind the same part of the body. You have a perforation, we have a perforation on one side of it and the animal is fine, perforation on a different part of it and the animal could die. So, the point over here that that's a bit hyperbolic, but the point the Gemara is making over here is that comes out of the treifas, do not start 42:55 making comparisons between things. So, furthermore, we're not exactly sharing when we say that, by the way, whether it's the kidney or the lung, if it's filled with clear water, clear liquid, that that is not a problem. The Gemara says that's not totally true ever either. It's a lily. First of all, the liquid has to be absolutely and totally clear. 43:12 But here it's treifa, but if either the lung or the kidney are filled with like a like a murky liquid, a non-clear liquid, ultimately that would make it a treifa. Furthermore, sealing not on the treifa. Furthermore, even if the liquid is clear, it's only a treifa if what? If it doesn't have a putrid odor. However, again, about three out treifa, but if there's a putrid odor even if the liquid itself is clear, ultimately the animal 43:36 is a treifa. How cool you shake Tina the duck out of all the gas out kind of like this. Furthermore, again, I will say a lot of mesa. If you have if you have a kidney, what's what happens if you have a shrunken kidney? The kidney is shriveled up, right? Something happened has obvious, I guess, some type of kidney disease shrivels up. How small could the kidney be without the animal being a treifa? 43:58 So, again, the Gemara says it depends if it's a big animal or ultimately again a small animal. By a small animal, it's up until the size of a lentil. By a large animal, it's up until the size of an average size grape. So, if it shriveled up below those sizes, it's halacha l'maaseh, so the animal will be a treifah. But, as long as the kidney is at least those sizes, the animal ultimately again can still be kosher. 44:19 Incredible. Incredible. Let's go back there. Says the Gemara, Nitla nitla l'chiya tachton. So, what they next was if the bottom part of the jaw was removed from the animal, the animal is still kosher. Animal is still kosher. So, the Gemara says Rabbi Zeira, and it's actually very important Rabbi Zeira says, "Look, now we'll say that obviously if the bottom What What What Why is this here? Why is this here about the bottom Like, what does it have to do with the bottom part of the jaw?" So, Rabbi Zeira will say, 44:43 "If the bottom part of the jaw is missing, what's impacted? What's impacted? Eating. Right? Obviously, I will say if an animal can't eat, then halacha l'maaseh, in treifah gidol l'meisah. Obviously, it's a treifah. So, what's the case?" So, Rabbi Zeira lo shana ela she chola l'chiyus ayedelei eital v'hamra. So, when we say that the animal is missing its lower jaw, that it's not a treifah, that's only assuming 45:05 that you can go ahead and feed it essentially through force-feeding. What that means is literally again, you would take the food, stick it in the animal's mouth, down its throat to the point that let's say again, it I guess like the gabbai like in other words, it just it just swallows it. It just swallows it. However, again, the Gemara says that in yachol l'chiyus ayedelei eital v'amra, v'amra v'amra treifah. But, if you couldn't do that, if the animal won't won't take food that way, then ein 45:29 achinam, the animal is a treifah. So, in other words, missing the lower jaw doesn't make the animal a treifah assuming that you could force-feed the animal. But, if you can't go ahead and force-feed the animal, then ein achinam, the animal will be a treifah with the missing of the lower jaw. Incredible. 45:45 Nitla ein shalach. Another thing again, if the animal is missing its uterus, that does not make it a treifah. So, the Gemara says, "By the way, just just just linguistically, tana chiyya ein chita fachaas chishal chufis." These are all different expressions for the uterus. The ein, the tarchaas, and the chishal chufis. Okay? V'charusa v'dei shaim cheres. What else is there? case? 46:06 What happens? It was is it has a shriveled lung. Shriveled lung. So we we mentioned that said if this happened what we call the same right an act of God ultimately the animal is kosher. If it's Adam right some type of man intervention right a humanly caused circumstance then 46:28 the animal is shreifa. Okay, so turn it on either either what's the case of what what what is this case ultimately again of a shriveled body first of all just point it out over here something very interesting. Look at Rashi. Rashi is like right across right across and that one is out. Right? So this is this is called this is interesting. The other side that 46:53 in general a shriveled lung could occur as a result of fear. Result of fear. So what does it mean that they shine they shine could be for example again the animal ultimately again was put into a state of panic. Why? Thunder and lightning. That's called the same right but but right hailing was hailing or it was left thundering. That's called the animal is 47:16 gets scared as a result of that traumatic fear the lung is shriveled up. Lung shriveled up. That's called the same right that's an act of God. Versus be the other says shape is a Adam. I don't know the owner scared this cow. Don't sneak up on the cow right he scared the cow the cow got very scared and as a result the lung shriveled up. 47:36 That's called be the other. That's called be the other. So interestingly enough in both cases common denominator is the same over here that the shriveled lung defect is caused by fear. Be the same is an act of fear generated by let's say we'll call it an act of nature. That's be the same versus an act of man. So what's the case of kosher some shalom? 47:57 And the same is a case of where the lung became shriveled up. Maybe they shall I am Shira. If this happened as a result of God I I a result of nature the animals kosher. Maybe they are the tray for. But if it happened as a result of man ultimately again it is going to be a tray for. They were similar to what it says. I have be they call I have be they call videos. So what is very similar to what it says? Even if 48:19 the animal got scared as a result of other animals. Other animals. So what it says what is that statement mean by the way? They were similar to what it says are they going to be are they going to be similar to what it says? Is it similar to what it says saying? Is it saying that if the animal gets scared by other animals? That that's like it be they shall I am and therefore the animal is kosher. Or that's like be they are done. And the animal is a tray for. So I shall decide 48:43 your video are done tray for. If the animal will become a loser. Because of because of be they are done. Right someone did the act the person the act of similar the animal is a tray for. They were similar to what it says all men. I have be they call videos. Similar to what it says by the way. Included in be they are done. Is ultimately again anything that other animals do as well. So in other words. Be they shall I am that guy is an 49:06 act of nature and nothing else. Every other reason why the animal would get scared. Falls under the umbrella of be they are done. And ultimately again would make the animal into a tray for. Rather be kind of also be kind of all. It was an interesting case of here rather be kind of all. Was traveling in the desert. I shall kind of decree. The stomach really did though he came across a group of rams. That had shriveled lungs. 49:30 Now as you know what I will say what that means is. They were shocked that. And he said they had shriveled lungs. Also now what I will say what was the problem? What's the problem? Now when you open up an animal and it has shriveled lungs what don't you know? What don't you know? How it happens. How did it happen right? Is it be they are done is it be they shall I am? Obviously the after means tremendous be they are done tray for. 49:49 Can't be the animal. Be they are done kosher. Also shall be rushes he came and asked the nice manager. He said what should I do I'm really giving a very interesting a very interesting mechanism they said the kite in the summertime when it's warmer I see mash go ahead go ahead and literally again bring white person wear utensils right because it's hot outside you don't need to retain the 50:13 heat of the water so bring white utensils go ahead and go ahead as I am the coldness of the water go ahead and fill it with cold water then leave the lungs in there for 24 hours a hundred billion if they if the lungs like I guess like re-inflate right and become healthy be the issue of that's an indication that it was the 50:36 issue of I am and if not ultimately again it's a treif up in the winter time this this is super busy super icy mash bring black or somewhere utensils cuz remember again it's colder outside or my little my fill it with water warm water but I need a slice leave it there for 24 hours the Hydra barrier if the lungs return to their former state 51:00 then then share we vote treif up fascinating so apparently that's the test that's the test of winter time summer time if this is if by soaking it again it re-inflates that's indicative that it's my otherwise it'll be Adam and it'll be a treif incredible how good will say next the glue the case interestingly enough was the following this is talking about if an animal is skinned right if an animal is totally 51:25 skinned doesn't have its skin that makes it into a treif up so tell me about it I glued I made my shirt the compost and ultimately again at the animal is skinned so that would be Mary says it's kosher says possible okay we'll see you stop over here I'll pick up the show with this probably a little bit further but okay good I should have stopped over here for today we'll pick up with glue that tomorrow what a day sky 51:48 have a good day everyone Let's go. I'm
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