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0:10 All right. Good morning. Good morning. Let us begin begin by thanking all of our sponsors for this morning shar to thank our sponsors for the month of Tamos. Haba Altova Yona and Abi Ram for dedicating all the shel this month. 0:38 Al Cheva Daniel and Bach Pavo for the third yard site of Schlommo Schlommo Ben Yehuda Arasi and Mal Cohen in memory of Rabbi Dr. Rab no banimoshua who loved campidim and sotc. Very sweet. 0:55 Our week of learning sponsors Aaron and Alana Weinberg in honor of the 15th anniversary of the miraculous complete recovery of their son Yonatan Shai. Our dafomi sponsors for today and Sarah Steinberg in the continued health for an ultimate and hindi Ibram as for's father 1:18 Benav recovering from surgery of our all of the allies all those together continue to look after our brothers and sisters Allow our holy soldiers to be successful. 1:36 So with that, let us begin. We have an incredible, incredible day ahead of us. Today's D is 61. We are picking up on Ahmed B and we left off right after the dramatic story of the moon and the shola. So I just wanted to we so we're picking up in the wide lines. In the wide lines it is 2 4 6 seven lines in 2:00 Ramik. But just before we go on, I know I really rushed through that story with the moon yesterday. So I just wanted to go back spend just a literally a few moments going back and revisiting it for just a moment. So remember again in this exchange the moon says to kings cannot go ahead and share the same crown says okay make yourself smaller. Now of course 2:26 again this the make make yourself smaller. The bottom line of the story is went ahead and then felt bad about what happened and therefore said bring an atonement for me. This atonement is manifest in the sin offering the offering that is brought ones. So I will say just understand also what's driving the story a little bit is 2:49 there's somewhat of an enigma as to why there is a sin offering brought on rokesh. What what what exactly? So if remember again back in our days we saw some explanations about this sin offering as well but over here attributes it to a sin offering for Hashem. Hem is literally bringing a sin offering for himself that he felt that he mistreated the moon although it may have been deserved. He mistreated the moon. So I wanted to share with you some. So obviously there's a lot that's 3:13 unfolding within this particular passage of Gimar. I wanted just to share with you one idea. There's so much that we could we could do a whole shear just on this particular passage. But one idea that told this Yakov Yoseph told Yakov Yoseph of Ponoi was one of the primary disciples of the Bashant of Akadesh. In fact, he was so primary that upon the Balent's death, it wasn't clear exactly who his successor was going to be. Was 3:36 it going to be the Tusak of Yoseph or was it going to be the Mid of Mezich? That that that's how much of a Talmet he was. See, he says something absolutely amazing. Listen to his explanation of this story. He says, "We know the moon does not generate its own light." Rather again, the moon reflects the light of the sun. Now watch this. 4:04 The moon thought that it had its own light. The moon didn't realize this. The moon thought that its light was its own. Therefore, it said to So the moon thought it was on par with the sun. The moon thought it was the same as the sun. That's why the moon says, "How could two kings share the same crown?" Because the moon assumed that just like the sun generates its own light, it also generates its own light. 4:31 Hashem responds back to the moon and he says, "Now we normally translate as go and diminish yourself." See the way the gim operates over here is that the assumption was sun and the moon started as sister luminaries. They both generated their own light. Then as a result of what the moon said, Hashem says to the moon go and diminish yourself. The zaky says no from the 4:56 beginning the sun generated the light. The moon never generated its own light. It reflected the light. Reflected the light. When the moon says, "How could two kings share the same crown says go make yourself smaller?" Which the says means means be humble. Humble yourself. Humble yourself. 5:18 If you would be a little bit more humble, you would see that you're not the same as the son. If you would be a little bit more humble, you would realize If you would humble yourself a little bit, moon, you would see the light that you're shining. It's not your own. It's not your own. At the end of the day, it's from the sun. Ultimately, again, 5:47 that says what's unfolding over here. The moon thinking it generates its own light. And who says go and go and make yourself humble and you'll recognize that the light that you're reflecting or the light that you're generating is ultimately not your own but that which is being reflected from the sun and both say a tremendous tremendous skill in the story which is 6:12 it is so easy for a person to get carried away with their own accomplishments with their own cohos with their own abilities but it is important for us to know that very often the light that we generate is a reflection of light of previous generations, a reflection of light of those who came before us. Yes, of course, we have the great zus to be able to reflect the light of others, but 6:35 often it's not fully our light and certainly again all the light we have comes from. All the light we have comes from the ultimate son from the shaolum himself. And as such the story is teaching us to always live life with a tremendous sense of humility. No matter how much we accomplish, no matter how much we do, no matter how much light we have the to disseminate, understand it's 6:59 not yours. It's not yours. It comes either from generations before you or ultimately again it comes from himself. the story instilling within us the profoundity of the mida of the attribute of anova of humility but I will say I will add an interesting corary to this because you know at a bris what do we say to a little boy now which is a very strange statement to 7:24 make this little one should be big okay right what exactly is says so beautifully he says that the luminaries right so the the sun is called the large luminary god And the moon is called the small luminary. But posits that the braha that we give to a little boy is that really to all of our children is you know when you're little you don't really you don't create your own light when you're little you 7:49 reflect the light of your parents. That's really what happens. The braha we give to a child is right now you're not really generating your own light. You're just reflecting the light that's pumped into you. But right now you're a moon but one day you should be a sun. And while it's true that much of the light that we reflect ultimately comes from comes from 8:11 previous generations but our aod in life is not to content ourselves with being a moon but to strive to be a son to strive to be the kind of person who does generate and create his own light who does accomplish great things that bring beautiful spiritual luminescence into this world into everyone around us. Now the interesting end of the story is 8:33 feels bad. Feels bad. He humbled the moon. He chasened the moon but he felt bad said which is another tremendous skill. Sometimes in life you have to say things to people that they need to hear. And sometimes you have to say things that are just going to be unpleasant. 8:50 Remember even if you're justified doesn't mean that you don't have to be aware of the consequences of your statement. Sometimes something has to be said and it's got to be said in a certain way. But if what you say hurts another person, at the end of the day, a person has to understand that, to take responsibility for that, and take ownership of that. In other words, you could be right. You can be right, but 9:14 you're still responsible for the impact that your words have. Was right. I not not that God needs me to say that, right? Of course, he's But at the end of the day, what he did, so to speak, hurt the moon. And as such takes awesome responsibility for that. I will say obviously all of this is to model for us. So these profound lessons number one be humble. Be humble and recognize that very often the light that you create is 9:38 not your own but it's light that's reflected from previous generations like lesson number two. We may start out life as a moon reflecting the light of others but strive to become a sun. Someone who creates ultimately again your own light. And number three, even though you may be right in having to say something difficult to someone, still be cognizant of the fact that if you did something that hurt another person, take 10:02 ownership, take responsibility, and a person should always feel pain when they have to cause pain to another, even if that pain is warranted and justified. Incredible. All right, let's go back. By the way, I just want to point out this is the tip of the iceberg with this kimar. Literally the tip of the iceberg with this kimar. This is probably I don't know if it's one of the most talked about in all of but certainly again but we all right you're forcing you're tying my hands you're tying my 10:25 hands I have to move on says so we are in the wide lines seven lines and what did the say listen to this so the says that ultimately again the earth brought forth vegetation now where where is this where is this is the third day of creation so therefore when you read the Genesis narrative The assumption is that that 10:50 grass and herbage and these type of things are all being created on day number three. Here's the problem. But yet says that all the things that grew in the earth ultimately again before they sprouted on on Friday which makes it sound like they still haven't come into fruition on Friday. So which one is it? Was the grass the herbage was it created on Tuesday or was it created 11:18 on Friday is very beautiful? So what happens? So again really created all of the all of the grass and all of the herbage already on Tuesday and everything stood by the almost like by by the tip of the by the tip of the sword ready to burst forth. 11:39 It was ready to come forth but it waited. It didn't come forth until Friday. until came along and only once ultimately again did the vegetation come forth from the earth the yard it rained and then it finally came forth isn't this incredible created everything right beneath the 12:05 soil line all the vegetation was ready to come forth on Tuesday but it required Adam to come on Friday to daven and only once Adam davined And ultimately again did the vegetation come forth break through the soil and come forth. What does this teach us? 12:24 Say what do you see from here? You see from here that desires the of the righteous of the righteous. So was waiting even though could have brought it forth. He was waiting ultimately again for the for the prayers of in order to go ahead and bring forth the vegetation tells the story. We'll come back to in just a moment. This is great. 12:49 Had a garden. He planted. He put seeds in the garden. But ultimately, again, the seeds did not sprout. The rain came forth and ultimately everything sprouted. Incredible. to which this is exactly what was saying that sometimes waits for our in order to go ahead and bring things about so what's 13:19 what what's what's the so the simple idea over here simple idea is that say it's just like you know when a parent gives something to a child right so what what's the basic expectation that a parent has from the child when the parent gives something to the child basic expectation thank Thank you. Thank you. In other words, I I want to give everything to my child, but I also want my child just to 13:42 recognize that I their parent love them, care about them, and want to give them want to give them. So on the most basic level, the same thing as remember again came into a world as we saw in yesterday's that was a fully set table. A fully set table. The problem is if you come into life with a fully set table, you don't necessarily recognize what's being done on your behalf. 14:07 to see how much loved him and so if the vegetation would have been there wouldn't have appreciated in the same way. So therefore what does waits for to come and when Adam davins then the vegetation comes forth highlighting the love that has for manifest by what he's willing to do for Adam. That's the most 14:28 basic idea when we say that is Hashem. Hashem wants to do but he also wants us to see how much he loves us. How do we see how much he loves us when we understand what he does for us? If he just does it and we don't ask for it and we don't understand it, then at the end of the day some there's something that's lost in the dynamic. When I don't have 14:54 it, I ask for it and then I get it. Ultimately, again, that highlights the love that has for us because there was something that was deficient. I asked for it and now it came recognizing how much cares and is attentive to my needs. 15:10 But the is actually quite beautiful. The says something so beautiful. explains here that really this is coming to teach us about the power of that what what does what does prayer do and I want to quote to you he says something very beautiful he says that really remember again I will say this is one of the interesting dynamics by in 15:37 general I don't understand if something is supposed to happen then it should happen whether I pray for it or I don't pray for it what what does it what does it make a How how exactly does does prayer affect the actualization of the course of events in my life? So in reality wants to do good, wants to always shower good. Listen to this. 16:10 Is absolutely remarkably beautiful. Sometimes Sometimes all the time who wants to shower upon me. He wants to say there's this imagery. It's not just again in general like in in in Zor there's this idea that if you could imagine inim and there's a pipeline from God to me a pipeline from God to each of 16:34 us to us as individuals to us as a collective. So braha comes through that pipeline. Sometimes there's something plugging up that pipeline. Sometimes there's a blockage that when there is a blockage the thing that removes blockage is that's where prayer comes in ultimately again where so at the end of the day at the end of 16:57 the day is ready to come wants to send it but there's that blockage what is that blockage that blockage come because of that blockage can become because of a variety of different things there are many things that could remove the blockage but one of the things chief And primary amongst them says the ultimately again is is that is we'll say you know in the in the last we have to 17:23 move on not not the last but two kalas ago we went to go see Rabich so one of the guys I think maybe it was David I think I don't somebody asked him like like a a school of paranosa David was this you no school of school for paranosa it was like when in the group session school And he said something amazing. Maybe it was Zevi. He said something amazing. He 17:46 said he said that don't take your off until the end of D. That's the school of don't take your fillin off until the end of ding. Right. So what's fascinating is I have to be honest like afterwards I I was curious about this like I I looked at and truth is from then from that point I really tried to be not to take off until the end of he meant I think he 18:10 meant but even shyom is is so I I tried to like look into this a little bit like what's like what's the shot like what where has I never heard it not that that means anything I never saw it quoted anywhere either so just curious I thought that maybe this is the shot with it that that the shot is that there's so much braha that's ready to come our way but sometimes there's like a blockage there's just something that's blocking 18:36 the pipe something that's clogging things up and so all they need to do is is a little unblockage right all they need to do is a little bit unclogging and that's the power of tila the power of tila is that somehow someway it has the ability not could feel move worlds sure but truth say nine out of 10 times I don't need to move worlds what do I just need to I just need to unclog the pipes. I just 19:00 need like a little what? Like a little rotor, like a little, you know, like a little draano, like a little like like a little something just to get like that that that that personalistic hairball out of the pipes in order to allow the braha to flow. And it doesn't need anything like crazy dramatic. It just needs something. And so sometimes just 19:23 again quote unquote inconveniencing myself I shouldn't even use those words enough just to keep my fillin on till the end of ding and ding with the just if you can sometimes people can't but I'm with a bit more kavana to keep things going that's all I need to clean out the pipes that's all I need and if you could get that that's and ultimately again says the arvin that ultimately again is the power over here that's the 19:46 power of going ahead that's what it means so the vegetation everything was ready to come out of the ground what did didn't need there was a blockage. In this case, the blockage was the soil was the soil. What remedy the blockage? The of the power of sometimes just to remove a little bit of the blockage in the pipes of life in order to allow the braha to flow freely. Incredible. All right, now we have to move. 20:08 Let's go. We'll say back to animals. Although we're still in it own unique type of animal. It has two backs and two spines. Okay. So was this unique type of animal. One second. 20:28 Now Rashi points out over here means a hunter. Was he a hunter or belistry means an archer? Okay. Rashi says right. So Mosh was he a hunter? Was he was was Mosha an archer that he knew about because the quotes how could know these animals 20:57 from here you see that Torah or here you see that Torah is divine or here is a reputation for those who say that Torah is not divine now what does that mean in other words there's no way for Mosh to have known about this shua animal no way for him to have known about it the only way he could have known about it is now is if went ahead and told him about it because again how wasn't a hunter he 21:20 wasn't an archer he would have no way of knowing so from here you see Torah is divine incredible so the says this is great I love these words and I never heard them before but make sure to record them in your and explain them in other words we'll This is just this is just an aside. Aside from the teaching was very taken. He never heard these words 21:49 before. So he says to make sure you write down these words and these explanations so that they are preserved for the future. Let's go back there. So the pausing now the quotes over here. The five the five Philistine rulers the recording. This is from Yeshua. 22:16 So we'll say here's the problem. The says the says that there were five philistine you know rulers but here actually in the he quoted six. So what's going on over here? There are six people who are six six kingdoms that are mentioned over here but only five of them were only five of them were important. This six was so once again 22:50 never heard this word before Aruni which apparently means importance. It says make sure you write this word down right in your in in your in your transcription of your ultimately again and explain it and this is on why because ra argues on this nation that the identifies as theim. So theim this nation or this kingdom called 23:15 theim they were from tan writes that support the says they came from tan they were not indigenous to the why were they called says because they destroyed their homeland. 23:31 Rashi says over here since they left their home since they left their home they left their therefore again their home fell into ruin fell into a state of disrepair because they left or they desired many gods they're aptheistic nation or they're called because whoever sees them literally again is seized with shaking and each one of these guys they are so 24:01 ferocious that they had 16 rows of teeth. Okay, a bit of hyperbole, but the idea over here is that apparently they were very ferocious and vicious people. We'll say listen to this. This is wild. Sorry. 24:16 Wow. There are many get ready for this phrase. There are many in the Torah that really could have been burned which is another way of saying that when one looks at the Torah and Torah here really means there are many that you look at them and you wonder why is this included what what information does this convey to me that is important and yet again it is no such thing as an unimportant p in 24:39 the Torah the hu Torah these themselves mameish are the very essence ultimately again of Torah of Torah. The Gimar says now Gimmar gives some examples of this. So the P over here says Gimar quotes the P from tells us about the oven. Now again say the we just quoted and say for 25:05 Joshua also the lived in a place called and they inhabited the area up until a so says who cares who that's a loose translation of who cares what does it matter to us who the of him were where they lived what does it matter I'll tell you why says remember again say back in sayious 25:29 and made a treaty a non-aggression treaty that like most non-aggression treaties was only honored by the Jewish people and was violated by their neighbors. Some things do not change in thousands of years. They made a truce. They made a truce. Savvi made a truce within made a multi-gener a multi-generational non-aggression agreement. Right? Don't 25:55 attack me, my son, my grandson, my greatgrandson, and just leave us alone. who was supposed to say here was the problem by the time that there was a concern that by the time that came into came into perhaps perhaps some elements of that treaty would still be effect now the problem would be then therefore we would not be able to go ahead and do war with the descendants of say watch this 26:22 lift let the come go ahead and conquer the oven now's understanding over here that the were descendants of a mel Now obviously this disagrees with the previous opinion because previously the said that the oven of were from tan which means they are from some far away place but according to this opinion themselves were the sons of sob did brought the kafim theft did battle and conquered the 26:47 fraim. So the cafim who were like a philistine offshoot they did battle with the oven conquered the oven and that's about time we came to Israel we were able to do battle with the ktoim so we didn't have to deal with the and therefore potentially viol right runs this incredible chess board called the world so you see this it looks like nothing but in fact is 27:11 creating is choreographing our ability to enter in and conquer the land incredible similar another example this. So says the capital city of who was an Amorite king, king of the Amori and did war with Moab. Once again my Navamino who cares what do I care who did war 27:38 with is a gentile king. What do his affairs of state have to do with me at all? So I'll tell you why. Moab. Now remember again another non-aggression pact with Moab. Hashem tells us do not start up with Moab. Moab are our cousins. 27:58 Don't go ahead and do war with Moab. See, here's the problem. The problem is Moab was a nation at the border with Aratel. How are we getting into Kenan without doing war with Moab? No problem. Has it solved already? Leton come along do war with Mo. conquer Moabhon and then we'll do our soh takes care of 28:24 and then we go ahead and we deal and we deal ultimately again with Ammon ultimately again we're purified with which means took care of the ammon and mo problem and then we just did battle and conquered both say absolutely incredible say understand what the schem is highlighting Sometimes, you know, we only see 28:50 literally what's right in front of us at the moment. But is spending every single moment choreographing the entire course [snorts] of human history so that we are able to do exactly what we need to do at the moment we need to do it. So is going to come into but there's the who are the descendants of Melik. We can't do battle with them because of our non-aggression treaty with aimel. So what does he do? 29:12 He brings in the kafim or the pishim. Let them do war with the conquer the so that by the time we get to Kanan the are gone we could do war with we could do war with the ktoim right so we can't do war with ammon and mo let come along conquer ammon and moab so by time we get to the border so only mo are gone and we could do battle withhon has our back he always has our back we 29:35 just don't see 99% of the things that he does for us because they happen outside of our ocular purview they happen outside of anything that we are aware of. But in any given momentum is moving the pieces on our personalistic chessboard, on our national chess, and putting everything exactly where it needs to be in order 29:59 for us to be successful. We just remain absolutely unequivocally oblivious to all of the beautiful choreography that is happening around us all the time. that comes along a gimmar like this and shows us it's happening. It's happening. 30:15 It's always happening. It's happening for Israel as a nation and it's happening for us as individuals. We just have to have that amuna and that overwhelming sense of sim knowing that we are in the hands of a father. We are in the hands of a God who loves us so much that literally he's moving all the universal pieces so that we can be successful. Incredible. Incredible. 30:36 Let's go back there. So it says listen to this that theim called the issim right in their own land had places that were named as and why did they name their cities this way? 30:59 The says these were after names of mountains in it teaches us the following something amazing. All of the other great nations built their own unique beautiful cities aim Israel and they named their most beautiful cities after the mountains of Israel. Right? The gentile rulers named their own cities after the mountains of 31:26 Israel. What does this teach us to teach us that even the mountains of Israel are beloved by the rulers of the world? So say now by the way the mountains is interesting right because mountains is not even like the best place in Israel. Mountains are beautiful but you can't build on mountains. points out you can't build on mountains but yet the gentile rulers named their most beautiful cities after the mountains of Israel which are not even the most 31:56 inhabitable places. You see that there's a love of upon all the nations of the world, right? Well, say it's incredible. Not nothing's changed, right? Everyone the world the world is is preoccupied, right? The world has has an over obsession with one little sliver of land. One little sliver of land in a great globe, in a great world of land. 32:23 Nothing's changed from the times of old. Everybody wanted it because at the end of the day, everybody realizes what it is, what it represents, and the power it possesses. Everybody wants it, but only one nation truly has it, and that is us. And we are everybody wants it, but only one nation, the Jewish people, truly owns it. 32:46 Is incredible. Another example of this, this is ultimately by Yseph, right? when remember say in in in the end of in the end of braces when there is this great regional famine that grips all of mit. So remember again what ended up happening was people so so so Yoseph Yoseph essentially held on to all the grain. So if you wanted grain you had to go to the government to buy grain. So at first people sold off their livestock 33:10 their possessions. When they had nothing else to sell what did they sell? They sold their ancestral lands right they sold their land. What Yoseph then did is Yoseph then resettled the Egyptian population, moved people around. Why did he do this? Who cares? Who cares that Yoseph resettled the Egyptian population? Why does that matter to us? Says, well, I'll tell you why. Why does it matter? 33:34 So that his brothers should not be called exiles. Take a look at Rashi last says because Yoseph was concerned about the future of his brothers. Yoseph understood that we were going to be in Messiah for some amount of time. He did not want his brothers to be labeled as exiles. Look you Jews over here, you're exiles in this land. So what did Yoseph do? Essentially he made everyone into 34:00 exiles into right. Everybody was exiled quote unquote from their own land. So we'll say just the sensitivity that Yoseph had. I will say by just want to point out remember what the brothers did to Yoseph remember what they did to him but even with everything they did him. Okay so great he didn't take revenge no one would have faulted Yoseph if he didn't care about them being called exiles but at the end of the day the tremendous sensitivity and love that 34:23 Yoseph had to his brothers. Even though another Jew may wrong you doesn't mean you don't have to love him. Even though another Jew may hurt you, doesn't mean you don't have to be sensitive to his feelings, even if he wasn't sensitive to yours. And that's what the is coming to teach us. Yose's profound sensitivity to his brothers that ultimately again they should not be called exile. It's incredible say. Okay, let's begin today's daf. Today's daff. 34:48 Excellent. Excellent. By the way, I just want to point out this this was this is going fast. This this this took a lot of self-control. Okay. See, well, not so much self control. Remember again the Mishna said back to back to school back right. So now we're talking about birds and this is actually a fascinating. So remember say interestingly enough when it comes to birds when it comes to birds the Torah does not give us explicit 35:12 for example by animals the Torah says right if an animal ultimately again has split hooves and chooses God right by fish snapas fins and scales. When it comes to birds, what the Torah does is the Torah gives us a list of non-coosher birds. That's the Torah does. But does not give us. So get ready for this. The says, right? So the criteria or the of 35:37 birds was not mentioned in the Torah. Is that true? We learned the Torah gives an example of say now this is why this is so fascinating. Birds are the most enigmatic species in the of Kashos. Why? A big part of say is because remember the Torah gives us a list of birds that are not kosher. There is raging debate about the definition of 36:01 these birds and some of these definitions have just been lost over time. So we're going to see all of this in the which is why this is quite riveting. So one second what's the definition of Nasha? So in contempor right contemporarily Nesha translates as >> an eagle but it's not clear that it is an eagle although an eagle is a non- kosher bird right it's not clear that but for our purposes let's just go with 36:24 eagle so top of 61a here we go so what's unique about an eagle here we go so first of all an eagle doesn't have an extra doesn't have an extra finger right an extra toe doesn't have an extra toe right it It has four. It doesn't have five, right? So, it doesn't have an extra. It doesn't have an extra toe. Var says, look, first of all, look at let's just let's actually let's read two 36:51 lines. Then we'll do the tap, which is an important one. So, let's say first of all, an eagle doesn't have an extra toe. It doesn't have a crop, right? And ultimately, again, it's gizzard is not easily peeled. 37:08 And again say remember we saw this there's also what means let's just for our purposes say means it doesn't it grabs and eats as opposed let's say for example let's say a chicken right when a chicken goes ahead and eats how does it eat right it pecks it pecks but yet ultimately again aner goes ahead and grabs and eats so so these are these are 37:31 so look at these look at these qualities that aner has right number one it doesn't have an extra toe Number two, it doesn't have a crop. Doesn't have a zeve. Number three, ultimately again, its gizzard is not easily peeled. And number four, it grabs and eats. So the said, so possesses all of these qualities to and it's a t bird. How do I know that it's a t bird? How do I know that? So there's an easy one because the 37:55 Torah says, so therefore again, what do you see from here? Every bird which possesses these four qualities is also now take a quick look at Rashi. Rashi says so the bird is in the list of tummy birds in make what's a paradigm. So maybe what we're making 38:19 up from a paradigm what is what is so lacks all these or we should say it differently an has these four qualities or these four qualities these four unique qualities so here Rashi is framing it in the negative in other words we're going to see in just a moment that there are qualities of a kosher bird right has none of these qualities and also has these four distinct qualities so say let's go back for a second. The 38:48 Mishna said that birds are unique because the Torah does not give me the characteristics of a kosher bird. Says really that's not true. For example, the Torah says nasher and when it says nasher it's giving me all of the qualities for a non-coosher bird. What are the qualities for a non-curscher bird? Extra toe no crop gizzard that's easily peeled and ultimately do right do those those are the four. So, so those 39:12 are the sim to which the gimar says to let's go back to the gimar toin. So again I will say to remember again toin we often translate as a turtle dove right pigeon turtle dove. So now on the other hand which is mentioned as a kosher bird right what what are the qualities of a so again before we go on so wants to 39:38 want to suggest is the paradigm it's the it's it's the paradigm and the paradigm is any bird which possesses these four qualities is a non-cooser bird on the other hand the Torah says to so theor right the turtle dove the turtle dove the does have an extra toe, right? It has a crop. 40:02 It gizard is easily peeled. It doesn't grab any. So to again, any bird which possesses these four qualities is tar. So what I say, what do you mean? The Torah does. Okay, the Torah doesn't spell it out explicitly about what the characteristics are, but by giving me an example of a non-coosher bird and a kosher bird, the Torah pretty much does tell me the characteristics. Kosher bird, non- kosher bird has the four 40:28 characteristics of a kosher bird has the four characteristics of a Torah and we're good to go. Says, "No, no, no." Says, "Yeah, no, no, I got it." What gur means we understood it means is it's not explicit again as opposed to let's say animals behemoth or fish which are explicitly mentioned in the Torah the characteristics of a bird are not 40:52 explicit. Okay you could build you can learn out from a paradigm paradigm of paradigm of but it's not explicit. So listen now watch this. So now now here's where we get a little bit into the complicated parts. wants to suggest the following. That in order for a bird to be kosher, it doesn't have to have all four of the kosher characteristics. Rather, what does it need? Just one. Now, what's the 41:19 logic behind that? Because once it has at least one of the characteristics, it's no longer what? It's no longer in the category of other words, you don't as long as you're not like neer, by definition, you're kosher. So, all you need is one. So again, what are the four characteristics of a kosher animal? 41:36 Extra toe. It's got it's got a zeic. It has a crop. It's quirk abundance. Gizzard is easily peeled and it doesn't grab and eat. So is is is positing that as long as your bird is one of those four qualities, you are kosher. The says, "Well, one second." And the logic is why can't a why can't an eagle be consumed? because it possesses all because it possesses none of the qualities of a kosher bird. But 42:06 what you see from here is as long as a bird possesses one of the qualities of a kosher bird, you're good to go. The well using that logic, I can make a reverse. What's the reverse? Learn it out from the actually just the opposite just like a to right. Right. Just like again the the the the kosher bird has all four qualities then maybe the is a bird is 42:33 only kosher until when once has all four qualities saying here what he said this is interesting right do we say that essentially a bird is kosher as long as it doesn't re resemble the neer right and therefore as long as it possesses one of the four qualities of of a kosher bird you're good to go or no in order for a bird to be kosher it has to resemble the which means it has to have all four qualities that's the shila 42:57 If that's the case, if that's the case that a bird in order to be kosher has to have all four qualities of a kosher bird, then why does the Torah have to go through a list of kosher birds? In other words, if in order to be kosher, you have to have all four qualities. I don't need the Torah to go through an exhaustive list of non-coosher birds. 43:19 Because remember again, just it's important to understand the structure over here. The Torah does not give me the characteristics of a non-coosher bird. Instead, what it does is it gives me an ex what appears to be an exhaustive list of non-coosher birds. But if that's true, that in order for a bird to be kosher, it has to have all four qualities of a kosher bird like the Torah, then essentially the list is not 43:42 really essential because then I know if it doesn't have all four qualities, then by definition it's not a kosher bird. Why do I need ultimately the list of all the non-coosa birds? Let me learn out from them because again interestingly enough remember many of the birds in the list have up to three of the qualities of a kosher bird and yet again they still 44:08 can't be consumed. So to any bird even if it possesses three qualities of a kosher bird can't be consumed. the and all the mors of it only has two and all the morph of it only has one of if that's the case then why does the Torah have to write that the raven is not kosher we'll say now here's what's interesting about the or the possesses none of the qualities of a kosher bird 44:34 it has none of the qualities [snorts] so why the have to write that right again say if we already know again if we go back and we say that in order for a bird to be kosher it has to possess all four qualities of a kosher bird which means that even if it or even if it possesses three out of the four it's not good. So the Gimar says ultimately again 44:58 does the orif sorry sorry the orif has two the has two out of the four right then ultimately again certainly the or which has two out of the four does the need to be included at all let's learn from or so an or has right the raven has two qualities of a kosher bird so the says and yet it's still not kosher 45:22 what do you from here even if a bird has two out of the four it's still not in the say ultimately again the say these like I said a lot of these birds we don't even know what the definition is so we're not going to bother to define it right now we're just going to define leave it as so why do these even need to be written in the Torah after all again remember 45:46 only have one of the qualities of a kosha bird if that's the case If an orven which has two out of the four yet is not kosher the Paris and the which have one obviously they can't be consumed learning from Paris and 46:09 again say now what parisa teach me that even if the animal has one of the qualities it's not kosher well if that's true why do you Nesh again about we come full circle. Remember again Nesher which will loosely translate as the eagle has what? none of the qualities of a kosher bird, right? None of it. Remember again, it has every single opposite quality, right? It doesn't have an extra toe. It 46:34 doesn't have it doesn't have a zeic. It doesn't have a crop. Its gizzard is not easily peeled and it claws, right? It grabs and eats. But again, why even need to write that says paras which have one of the qualities and it can't be eaten. The says the less cli. 46:53 the which has none of these qualities. Is there anything to say? So therefore, we come full circle. Rather, it must be the fact that the Torah goes out of its way to say, what does that teach me? 47:11 Rather, it must be it's only the which has none of the qualities of a kosher bird. That must be the type of bird that is. But it might be that if a bird has at least what one of these four qualities that perhaps it is kasher will say what do you begin to see that this whole thing is really confusing right because remember again 47:35 what we begin to see is on one hand I see that there are criteria for a kosher bird there's criteria for a non-coosher bird Torah is not explicit about the criteria but yet amazingly enough for most remember again the Torah goes through a list of 24 non-cooser birds why are you doing that why going through this entire list. In other words, it's interesting. Why not just create criteria and then I can figure it out on my own. So it must it must be the fact 48:00 that the Torah says the and the does not have right the has no of a kosher bird. Maybe that's the idea only if a bird possesses none of the kosher bless you ultimately again is it non-coosher bless you possesses one is kosher. 48:17 So the reason ultimately the Torah said the Torah not said I would have thought I would have thought watch this had the Torah not said I would have learned out Paris and Paris and teach me if if ultimately again it's only if it only has one of the qualities but if it has more than one of the qualities maybe it's if that's the 48:47 Okay, so now watch this. We've seen this concept before means that whenever the Torah says the same concept twice, literally again two times the Torah states the same thing that prevents you from forming a principle. So the fact that it says Paris and which are in the same bird category essentially each of them having one kosher simmon out of the four. 49:14 And anytime we have the Torah stating the same thing twice, you can't learn how a principle say this is great. Now here's what we know, right? So say here's what we know. I know that Paris and each have one out of the four. What don't I know? What don't I know? I don't know which one. Now, this makes sense because since we're not even 100% sure what bird the Paris and Osna is. 49:42 Therefore, what we do know is they possess one out of each of them possess one out of the four kosherim. I'm just not sure which one. And therefore, ultimately, again, it's not a problem to there are 24 non-cooser birds which are listed in the Torah. And again, here's what I know out of that 24, right? take out one. Which one do I take out? 50:08 Nesher. Because Nesher is the only one out of the list that what has no kosher sim. All of these other birds someway have one, two, three out of the four. So the says therefore say it's impossible that in this list of 23 that there are birds that don't have overlapping kosher characteristics. If that's the case 50:35 ultimately again we run into the same problem that it's the Torah stating the same thing more than once and therefore again it becomes you can't create a principle you can't create a paradigm to which the says so therefore we'll say we have a tradition what's our tradition there are 23 right I'm sorry there are 24 kosher birds right that's the list there are four characteristics of a 51:01 kosher bird, right? 23 23 out of the 24 cuz we're excluding Nasher have some kosher sim 1 2 3 20 of them listen to this 20 out of the remaining 23 have up to three kosher characteristics say 51:24 and three of them ultimately again I'm sorry I'm And also again two of them the raven has two the Paris and each have one and here's what I know whichever one the Paris has ultimately again the does not have what would I have thought I would have thought learn out therefore again from the from the 51:56 therefore the Torah says Ultimately, we'll say what could I say? We'll have to stop. I'm sorry, we're going quickly. I would have thought like this. Therefore, the fact that 23 out of the 24 have some elements of kosher ultimately again, and yet the Torah still goes out of its way to say what does that teach us? It teaches us I would have thought that ultimately again it's only the which does not have 52:28 any of the kosher can't be consumed but these others which do have one that is supposed to be consumed can be consumed kamashan though kamashan that even if a co bird has some element of kosher simon ultimately again it cannot be consumed I will say so we're going to pause over here for just a moment even though we have one more line but we'll stop over here for Okay. And I will say so I want to point out so so what what is the 52:51 saying? So here's the telling me once again I have no explicit mention of the characteristics of a kosher bird. That's what I'm lacking. What do I have? I have a list of 24 birds. Out of that list one of those birds the neer has no kosher characteristics. The other 23 have some level of kosher. What's the shila? The shila is what's my rule? What's the rule 53:15 that the Torah is trying to convey to me? So there's still a lack of clarity on that and that will be clarified ultimately again tomorrow. But I will say but we do come out with something very important which is the list of characteristics for a kosher bird. Extra toe has a crop has a gizzard that could be can be peeled and does not grab and eat. [clears throat] Those kosher characteristics are very important. The shila is sh is how many of those 53:38 characteristics does a bird need to be missing in order for it to be non-cooser resolution. tomorrow. Have a great day everyone.
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