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0:00 All right, I will say good morning, a good morning, a great Hashem to continue in our daf yomi journey together. Begin by thanking all of our sponsors for this morning's sheer. To thank our Talmud Torah sponsors for the month of Eyar Alim Letova Menachem ben Tzvi Shonfeld for dedicating all the shiurim in Rosh Chodesh this month as for a full day of learning Hershley Yisrael ben Peshi 0:24 Reizel Shvi Meir Halevi ben Yisrael Leah Yocheved bas Aryeh from Elka bas Feiga Meir Avraham ben Feiga Zahari Dolben Pearl Shira, Yisrael ben Chaya Yocheved Rivka bas Chaya Shimon Refael ben Aryeh Kira kol Yisrael as well as for the aliya of Tzvi's sister Esther and Brown Adler zechut u'vracha whose yahrzeit was on Rosh Chodesh Eyar. Our week of learning sponsors Ari and Hillel 0:48 Lichtman, le'ilui nishmas Hillel's mother Linda Kotin Rachel Leah bas Reuven Meir. Our daf yomi sponsors for today Ayal and Sara Steinberg in the zechut of continued health for ben Sara bas Shoshana and for an ultimate refuah shleima of Chaya bas Sara we dedicate our learning today. Baruch Hashem the great miracle that occurred 78 years ago, the founding of the State of Israel. Which again, whether you 1:12 understand that it's the start of the geula, the beginning of geula, or probably better stated a major step forward in the continuity of the geula. The geula of course started the day after the base or the day of the base hamikdash being destroyed. As soon as Hashem destroyed the second base hamikdash the world already then began to put the wheels in motion to bring about our beautiful geula. But there is no question that 78 years ago the gave us such a great miracle, such an 1:36 incredible miracle. And it is so important to often this day as they say every year gets lost in a lot of politics. There's no politics. There's no politics. Okay, you can have machlokes in this halacha not halacha, bracha not bracha. Okay, you can you can have all of those discussions you want, legitimate discussions to have. But at the end of the day a Yid has heart has to be filled with incredible gratitude because we live in a time where Baruch Hashem you can the only thing standing 1:59 between you and Eretz Yisrael is the price of a plane ticket. Which may be quite exorbitant these days, but but still it's only money. It's only money. There's no foreign nation controlling passport control. There's a beautiful big mezuzah at Ben Gurion when you walk in there. And Baruch Hashem Eretz Yisrael is controlled by the Jewish people. And that was a dream for thousands of years. And a dream that has 2:23 become true Baruch Hashem just less than a century ago. We must make sure not to take any miracle that provides for us for granted. We must express our hakaras hatov. We must say hod u'lashem ki tov ki le'olam chasdo. In halacha in appreciation of the recognition of this great miracle and Hashem to see the next great miracle that we're looking for, the miracle of Mashiach, the miracle of geula, the 2:46 miracle of binyan bayis shlishi, the miracle of Mashiach b'yameinu. Amen. We will say with that let us begin. We have a lot to do today. Baruch Hashem today's daf is kuf alef, 101. We have a lot to do today. We're going to pick up on the last line of kuf amud alef, 100a. I feel a little bit embarrassed to start over here, but okay. I don't have a We're going to We're going to run. We're going to catch up and we got this. So we'll say last two lines. Amar Rav Abba 3:10 bar Kahana mosif kamusif. The one who asked the question asked a very good question. I would rather be Nami masni sakama. Ultimately again the father of Rav Abba also went ahead and was quoting a mishna or braisa, excuse me. Kasavar layla in zman, hayom zman. 3:26 That ultimately night is not zman. So just again that is why if you put a mincha in k'lei shareis at night ultimately again that disqualifies the mincha because night is considered to be part of the following day and therefore putting it in the k'lei shareis is not considered to be a diminution in time. However, yamim zman. Remember again I will say this corresponds to the case where you put the lechem hapanim on the table on the 3:50 shulchan instead of on Shabbos on Sunday. So doing so that is zman and therefore sof sof amar Rav Huna k'motzei layla shishi likdesh u'lifsul. I so then when the following Friday night comes you put the you put the you put the lechem on the shulchan on on Sunday. So I understand when you put it there Sunday essentially essentially is zman. So then when you come next 4:13 Friday night ultimately again we say layla follows the yom. Therefore again at that point k'motzei layla shishi likdesh u'lifsul the bread should become kodesh and should become pasul. Amar Rav Kishkeidei bishkidei misilei. Rav says what's the case? The case where you proactively remove the bread. 4:30 Mazuzal Rav Yehuda ben kidei misilei keivan desidra kidei misilei nasei k'moshei sidra kol. Or there's a simple reason I will say. At the end of the day when you put bread on the table on Sunday, what is the halachic effectiveness of that act? The Gemara wants to suggest it's no different than if than if a monkey put the put the bread on the table. I will say chazal 4:54 often use this expression of if a monkey does it. When they say a monkey does it what that says in these cases it's done without daas. And what's halacha when something is done without daas? Ultimately the act is pretty much inconsequential. So therefore again and just enough the Gemara posits that when you put bread on the shulchan on a Sunday by definition that's as if like a monkey put it on which means it's an inconsequential placement. When does it 5:19 become consequential? Interestingly enough the following Shabbos. Following Shabbos incredible I will say. Mishna shtei lechem in shnayim v'lo shlosha. So shtei lechem is never eaten less than two days after it was baked and never more than three. 5:35 Now again I will say how does that work? K'itzad? Nefka mina remember when is shtei lechem when is shtei lechem baked? It's not baked on Yom Tov. It's baked on Erev Yom Tov. Right? Lechem Yom Tov l'shnayim. So in a typical year you bake you bake shtei lechem on Erev Shavuos and when do you eat it? When do you eat it? On Shavuos. So that's the second day since it was baked. Right? Let's say again so let's say Shavuos falls out on a Tuesday. What's today? Today 5:59 Wednesday. Right? So you bake it on you bake it on Tuesday day one, you eat it on Wednesday day two. That's a typical time. Chayom tov l'yos acher Shabbos. If Yom Tov falls out remember Shavuos one day. Shavuos one day. Right? We have to get out of our galus mentality a little bit. So chayom tov l'yos acher Shabbos. 6:15 If Yom Tov falls out after Shabbos on a Sunday ne'echal l'shlosha. That is eaten on the third meaning not eaten for three days, eaten on the third day since it was baked. So again baked on Friday because remember again since Yom Tov is on Sunday you can't bake it on Erev Yom Tov which is Shabbos. You have to bake it on Friday. So bake it on Friday day one, Shabbos day two, eat it on Shavuos 6:37 day three. Incredible. Lechem hapanim ne'echal in tisha v'lo yoser al achad asar. So this is very interesting. Lechem hapanim is never eaten less than nine days after it was baked and never more than 11. How do you get these numbers? K'itzad? Nefka mina Erev Shabbos ne'echal b'Shabbos. Right? 6:56 Tisha. I will say in a typical week remember again we actually had this discussion. Lechem hapanim is not docha Shabbos. So you bake it when? You bake it on Friday. So in a typical year or a typical year typical week bake it on Friday. Friday, Shabbos, Sunday, Monday, Tuesday, Wednesday, Thursday, Friday Friday, Shabbos. You eat it on the following Shabbos which is nine days later. 7:17 That's a typical time. Chayom tov l'yos Erev Shabbos. What happens if Yom Tov falls out let's say Shavuos fell out on a Friday. Right? Just use the Shavuos because that's the example that's where in that we're in that sugia. So if Shavuos falls out on a Friday so then for example again ne'echal l'shlosha yamim. Then I will say remember when are you going to when are you going to bake lechem hapanim if Shavuos falls out on Friday? Thursday. So that would make it 7:40 10 days since the baking. Right? Shnei yom tov Rosh Hashana. I what happens if Rosh Hashana fell out on a Thursday Friday. Right? Thursday Friday. Remember even in Eretz Yisrael Rosh Hashana is two days. So what happens if Rosh Hashana fell out on a Thursday Friday? Okay, so then when are you when are you baking lechem hapanim? On Wednesday. 7:56 That would make it again ne'echal l'achad asar. That would make it 11 days. Ne'even docha Shabbos v'lo Yom Tov. Again the baking of the lechem hapanim as well as the baking of the shtei lechem are not docha Shabbos or Yom Tov. Rebbi Shimon ben Gamliel Rebbi Shimon ben Nasan docha es Yom Tov v'eino docha es Yom Tov. So interestingly enough Rebbi Shimon ben Gamliel says in the name of Rebbi Shimon 8:19 ben Nasan no it is docha Yom Tov it is docha Yom Tov but not docha Yom Kippur. Interesting. So you can go ahead and bake these items on Yom Tov itself but you can't bake these items on Yom Kippur. Incredible says the Gemara. Amar Rav Nachman Amar Ravina Amar Rav Nachman so Ravina says like this according to the opinion that says that you cannot offer nedarim u'nedavos. 8:41 Remember again nedarim u'nedavos are voluntary offerings. That we do not offer voluntary offerings on Yom Tov. So lo teima mid'oraisa machsi chazal v'rabanan hu degazru shalo yesha. So again I will say why can't you offer up nedarim u'nedavos on Yom Tov? Right? Why why not? So don't say it's because the Torah says it's really it's permitted. 9:01 But the Rabbis didn't want you to. Now why didn't the Rabbis want you to? Because the Rabbis were concerned that you may delay in bringing your offerings. I will say what's the pshat? Think about it like this. Right? There's only one location to bring a korban which is the base hamikdash. So imagine for a moment you vow right you you you dedicate a neder or a nedava. So now what do you have? You have to go to the base hamikdash. So you figure to yourself like this. Why? I have to go there anyway Pesach Shavuos Sukkos. So I 9:26 might as well just wait. I might as well just wait. So you might have thought that the reason you can't bring nedarim u'nedavos on Yom Tov is because the Rabbis stepped in. Mid'oraisa you can. But mid'rabanan the Rabbis said we're concerned that if we allow you to do that on Yom Tov you're going to delay bringing your nedarim u'nedavos. 9:42 Therefore we say you can't. The Gemara says no no no. Don't think that mid'oraisa it's mutar and only mid'rabanan is problematic. How do we know this? She The Gemara says ela mid'oraisa nami lo chazi. No, it's not true. You can't offer nedarim u'nedavos on Yom Tov even midor aisa. 10:00 Even midor aisa. Why not? So the Gemara says, I'm sorry. Now we don't have the ha, how do we know this? The ha, shnei halachon dechova sayom hu, the lechem lemincha shemayisha, they can't come in Adar halacha shabbos halacha Yom Tov. What's the good example of this? Shtei halachon. Shtei halachon is an obligation on Yom Tov. There's no concern that you may come to delay it because it's only one time that it's 10:23 shaiach on shabbos and yet what's what's the halacha? You can't do it on Yom Tov. So we'll say this is part of a general halachic motive that only things that have to be done on Yom Tov are done on Yom Tov, but things that can be done on Yom Tov before Yom Tov have to be done before it. So Adar and a dove as do not have to come on Yom Tov. So remember, the sacrifices of Yom Tov just like the sacrifices of shabbos are done on shabbos and Yom Tov, but anything that 10:47 doesn't have to be done on Yom Tov is not done on Yom Tov. The shtei halachon can be baked on erev Yom Tov, therefore that's what you should do. Adar and a dove as need not come on Yom Tov, therefore they may not be offered. Hadran aloch shtei halachon. Mazel tov. Mazel tov. Mazel tov. Hamenochos u'manachos shenitmu ad shelo kishuvik leyshlom pidyon. Okay, so we'll say so now 11:10 totally not totally different sugiyos, but slightly different sugiyos. The sugiya of pidyon, redemption. So watch this. Minchos, let's remember minchos, we're familiar with, u'nisachim, which again, right, wine libations. So up until the point that they have been consecrated in a utensil, yesh lohem pidyon, they can be redeemed. 11:28 They can be redeemed. Mishikishuvikly, ein lohem pidyon. Once they've gone into a kli shareis, they can no longer be redeemed. Again, we'll say just a word about this. Take a look at Rashi for just a moment. Hamenochos u'manachos ad shelo kishuvikly, lo kishu kidushas haguf ela kidushas damim shetzorach lehoson badam kidusham. Okay, so we'll say here it is. When you have in mincha, right, you have flowers set aside for mincha, you have wine set 11:52 aside for the nisachim. Before those items are put into a kli shareis, they have what's called kidushas damim, which is financial sanctity. Any item with financial sanctity can be redeemed. Now what does it mean to redeem it? It means you can transfer the sanctity of the item onto money. Now the money still has to be used for something 12:15 kodesh, something sacrificial or something kodesh in nature. Right, so you can't just redeem it and put the money in your pocket. You have to use it for something consecrated. But before it goes into a kli shareis, this is the important distinction. Before it goes into a kli shareis, it has kidushas damim, financial sanctity. Once you put it and therefore it can be redeemed. 12:33 Once you put it into a kli shareis, it has kidushas haguf, physical sanctity, and an item with a physical sanctity cannot be redeemed. Now the truth is we're going to see there is something with physical sanctity that can be redeemed and that's a carbon, an animal. 12:49 An animal, right, an animal let's say that develops a mum or things like that can be redeemed. But in general that's the halacha of this. So therefore minchos and nisachim and nisachim before I put it in a kli shareis, it has kidushas damim, financial sanctity, and therefore can be redeemed. Once you put it in a kli shareis, it has physical sanctity, cannot be redeemed. Good. 13:08 Ha'ofos, eitzim, levona, kli So again, bird offerings, wood, levona, and a kli shareis itself, shenitmu that became tamei, ein lohem pidyon, they do not have redemption. Shelo ne'emar pidyon ela beheima. Because the only time we'll say we find that something actually consecrated with kidushas haguf can be redeemed is by a 13:31 beheima, is by an animal. Which specifically, an animal which develops a mum can then be redeemed. Okay, incredible. Let's go. Gemara Amar Shmuel. Shmuel says we'll say this is an important statement because this statement is going to be discussed throughout pretty much the entire daf. 13:46 So Shmuel says, "Afilu hein tehorin niftin." So listen to this we'll say. So so Shmuel says like this. Shmuel says that we'll say, "Okay, here's the issue. If you look at the second, right, the first statement of the of the mishna said that minchos and nisachim before they go into a kli shareis can be redeemed because they only have financial sanctity. Once they go into a kli shareis, they cannot be redeemed because they have physical 14:10 sanctity. Then the mishna said, 'Ofos, eitzim, levona, kli shareis mishinitmu ein lohem pidyon.' Once they become tamei, they can't become they can't they can't be redeemed." So Shmuel says something very interesting. Shmuel says, "Amar Shmuel, afilu hein tehorin niftin." Even minchos and nisachim, right, minchos and nisachim, even if they're tahor, they can still be 14:35 redeemed. In other words, what does Shmuel say? You would have thought from the mishna that although it's true before it goes into a kli shareis you can redeem minchos and nisachim, but when when can you redeem them? When can you redeem them? When there's a need. What's an example of a need for redemption? Where the items become tamei. Right, but if perhaps I would have thought if there's no need for redemption you can't do it. 14:54 Shmuel comes along and says, "No, not true. Even if the even if let's say the minchos and nisachim are tahor, they're totally fine, you can still redeem them. You can still redeem them." So the Gemara says, "My time, what's the reason?" "Kama dilo kishuvikly bikly kidushas damim ein lo kidushas damim niftin." Very simple. "Because this is not a din in tumah and tahara. What is this a din in? The type of kidusha you have. If you have kidushas damim, financial sanctity, you can be redeemed. 15:19 If you have kidushas haguf, you can't be redeemed. And it doesn't matter tamei tahor makes absolutely no difference." Therefore Shmuel says, "The determinant over here is not tumah and tahara. What's the determinant? Kli shareis. Kli shareis." So the Gemara says, "Aiva hadinitmu tinan." But that's not what it says. Right, if you look how does the mishna begin? We'll say the mishna says, "Hamenochos u'manachos shenitmu." 15:41 Which sounds like the discussion of redemption is only in a situation of need. What's an example of a situation of need? The items became tamei. That's what it sounds like. So the Gemara says, "No no no. Hu adein davar agav nitmu." It's not true. The truth is redemption is possible even if the items did not become tamei. "Va'eidi dekavoi misin beseifa mishikishuvikly 16:04 ein lohem pidyon." But again, rather since we said this the end of the second part of the mishna, that once minchos and nisachim are consecrated in a kli, there is no pidyon. There is no redemption. "Da'filu nitmu nami lo." We'll say this is true by the way even if minchos and nisachim became tamei. 16:22 Once they're in a kli shareis, that's it. There's nothing there's no more redemption even if they became tamei. Therefore again, "Tana nami reisha shenitmu." Therefore again in the reisha we also write nitmu almost creating a sense of mishnaic symmetry. That's what's happening over here. So therefore since the end since the seifa needed to say that even if they become tamei, once they go into a kli shareis you can't redeem it, therefore we also put in 16:47 tumah in this in the reisha. But in reality we'll say, can you redeem minchos and nisachim? And the answer simply depends on what? Does it have kidushas haguf or kidushas damim? Physical sanctity, financial sanctity. Well, if it has physical sanctity, sorry, financial sanctity, kidushas damim, yes. Physical sanctity, kidushas haguf, no. When does that switch occur? 17:08 When? When? When you put it into a kli shareis. And tumah and tahara doesn't matter. So therefore again, this is the statement of Shmuel. Although the mishna said makes it sound like you could redeem minchos and nisachim when they became tamei, Shmuel says it has nothing to do with tumah. Even if they're tahor, you could redeem it as long as all it has is kidushas damim and not kidushas haguf. Incredible. So the Gemara goes 17:32 right there. The Gemara says, "Achlu kish, uh, tana mish, good. Achlu kishuvikly." So again, what's the halacha? Up until the time that you consecrated in a kli, you could redeem it. To which the Gemara says, "Mishikishuvikly ein lo pidyon." But once you put it in a kli, you can't redeem it. So the Gemara says, "That's pashut, that's obvious, right? Because once you put it in a kli, it has kidushas haguf, it has physical sanctity. And once it has physical 17:55 sanctity, you can't redeem it." To which the Gemara says, "No no no. It's tzerich sagana, I'll tell you why it's necessary. I would have thought the following. Sagana, I would have thought holel u'val mum ikri tamei. Tamei nami ikri val mum." Now listen to this we'll say. A val mum, an animal that's a val mum, is also called tamei. And again, what's the halacha by a val mum? You can redeem it even once the animal has physical sanctity. I would have thought therefore 18:18 once minchos and nisachim become tamei, they become like a val mum and even though they've been put in a kli shareis, they could still be redeemed. To which the Gemara says, "Va'af agav dekol kidushas haguf, kinofel beimum mifrak mifrak." So just like with an animal, even once it has physical sanctity, if it develops a mum you could redeem it, hani nami lifrok. I would have thought therefore minchos and 18:42 nisachim because they're also when they become tamei they're like a val mum, I would have thought therefore even if they had physical sanctity, they could also be redeemed. "Kamashmalon delav ki ein tamei chayer achman aval mum." So we'll say kamashmalon, no. Kamashmalon, no. That even though yes we call a val mum a tamei, it's not for this particular purpose. We'll say top of 19:05 gobalit. "Demiklisharis lo ashkechan demifrak." Because we'll say the halacha is in general, once a consecrated item reaches a kli shareis, in all circumstances there's no redemption. And we'll say by the way the parallel so by nisachim, what this means is as long as you what once you go ahead and once you go ahead and you put the nisachim in the kli shareis, that's it, 19:28 there's no redemption even if it becomes tamei. The same thing by the way would apply to an animal. For example, once you shecht, once you shecht the carbon, and let's say that you did kabala of that dam in a kli shareis, there's no more redemption. Right, it's true that's that's the rule. Once a carbon gets into its kli shareis, redemption is no longer a possibility. The Gemara says, "By the way, now you mentioned something interesting. U'val mum eichi ikri 19:52 tamei?" By the way, where do you Where do we see that a bound mum is called tame? The Sanyo will say cuff olive 101A, second line down from the top. The Sanyo, because we learned the in call behaimas mayer I shall not agree with me men of carbon nation. 20:08 Right, any behaimas mayer that you shall not offer of it a carbon to Hashem. You tomorrow says the bound mum should lift the acosta madara. It was actually talking about regular animal that develop that develop the mum that's been redeemed. The tomorrow says that's the Torah talking about. So tomorrow says as follows. 20:27 After all the bound mum mentioned if do you say the positive talking about bound mum that were redeemed or ain't no other behaimas mayer mamesh? Maybe not. Maybe when it says the most say when it says in call behaimas mayer, maybe behaimas mayer actually means what? Actually means a tame animal. To which the tomorrow says kiss you all may then behaimas mayer or positive air kahar when the positive causes the tomorrow talk Torah calls the 20:51 second positive mentions that behaimas mayer or positive air kahar. How behaimas mayer that positive is talking about a non-kosher animal. How many my kind of in call behaimas mayer? What is the positive talking about when it says call behaimas mayer? The bound mum should lift the acosta madara. We're talking about an animal with a mum that was redeemed. So again the most say so the point point of this entire discussion was to show that the Torah calls a 21:15 behaima with a mum tame. Tame, that's it. Describes that title to it as well. You call you will say you ask yourself why would you call a bound mum tame? Because categorically they're very much the same. Just like an animal that is tame cannot be offered up, so to again an animal with a mum cannot be offered up as well. You call you to a mum over. You might have thought that I 21:39 love for my sake again you could redeem an animal with a mum over. And again the most say in the world of women, right? In the world of blemishes, there are two different types of blemishes. There is a we'll call a fixed blemish or a permanent blemish which will not heal and a mum over which will heal. The law is only a permanent mum disqualifies the animal. Right? I love for my sake I love for my sake 22:03 I love for my sake an animal ultimately again what we call a mum over does not disqualify the animal. And therefore I love for my sake you might have thought you might have thought you call you to a mum over. You might have thought that I love for my sake again you could redeem an animal even for a mum over. Tell me I shall I shall not agree with me men of carbon nation. So what's a bound mum? A bound mum is the type of animal that can never 22:27 be offered up to Hashem. Me shall in a crave Hashem call eaker. This is a carbon that cannot be offered up to Hashem at all. You have to say so she ain't a young who the marker. This excludes the carbon that can't be offered today but will in America be able to be offered tomorrow. Okay, incredible. So most of them are so 22:50 so most of this all I just want to point out just like a lot of really interesting facts that we're picking up along the way. Right? So first of all again when it comes to a bound mum only a permanent blemish disqualifies. All right, temporary blemish does not. Beautiful, beautiful you sold. Which I will say by the way this is tremendous muscle house skill. This is why chiva is possible. Why is chiva possible? Why isn't that why isn't that when I commit 23:12 an avira I become a bound mum and as a bound mum I'm permanently disqualified from coming close to Hashem and what's the answer? Because by every single mum is a mum over. Every single mum is is a temporary mum. Right now I have it but with chiva I can fix anything. With chiva I can redeem anything. So because of that even the biggest blemish that I could develop is 23:35 not fixed. It's not permanent. It's only temporary and because of that I'm never fully and completely disqualified. So tomorrow goes by there. Most of them are raised the cash out and Rashi points out over here this is a question being asked on the statement of Shmuel. So remember again let's take a step back for just a moment. What did Shmuel say? Shmuel said that menochos and the sochem could be redeemed as long 24:00 as what? They have not yet gone into the klisharis. Right? So as long as they haven't gone into the service utensil quote unquote all they possess is monetary sanctity, kidushas damim, not physical sanctity, not kidushas and therefore again they can be redeemed. They can be redeemed. 24:20 Okay. So I love for my sake again now that was the statement of Shmuel. And therefore again tuma tahara doesn't make a difference even if they're totally tahor they can still be redeemed. Conversely even if they become tame if they've gone into a klisharis still cannot be redeemed. So raised the cash out of this. Most most of them are raised the cash out. How all those eats and all klisharis shinnits moo most of this 24:44 are said. So all those eats and all and all klisharis itself shinnits moo. Right? So this remember this is our mishnah. These items became tame. Ain lehem pidyon. They cannot be redeemed. Shall we not my pidyon behaima because pidyon itself was only mentioned by a behaima. Right? The concept of pidyon was by behaima. So let's analyze this. 25:04 So all those kidushas men who below all the behaima. So I understand all those. Right? You can't redeem birds. Right? Why can't you redeem birds? Because birds is a good example of something that has kidushas and it has physical sanctity and ultimately again when it comes to speaks out the concept of redemption the Torah only speaks about it by behaima. It doesn't talk about it at all by 25:27 by all those. All those eats and all those klisharis lifer cool. But why can't these other items? Like what? Most of them are the wood that we're talking about over here is the wood that's used on the fire on the maracha on the mizbeach. Why can't you redeem eats and all those and all klisharis? All those nations that are in all ain't nothing. The answer maybe it's because Shmuel's wrong 25:51 and in general when something is tahor you can't you can't you can't redeem it. When something is tahor you can't redeem it. The honey I got to turn them and maybe these items even if they technically become tame but I love for my sake I'm looked at as an acholic state of tahara and therefore again redemption becomes impossible. 26:13 Okay. So the tomorrow says maybe that's the answer. The eats and all those now most of them are why is that? Why would we look at these items as perpetually tahor? So let's analyze this. The eats and all those love Hashem so on one hand wood and all those are not food. They're not food items. 26:31 Right? And therefore I love for my sake all those all those are actually quite beautiful but rather again what we call all those. All those all those means the fact that they are consecrated or the call it because they are kidusha adjacent. Not really they they're called themselves but this all those kind of puts them in the category of food items and therefore again gives them the ability to contract tuma. The eats and 26:55 when it comes to wood come at the ash and all those are in all those by wood I will say by wood this is this is actually quite fascinating. The wood the wood that goes on the maracha you can't just like go out and tell I don't know the Jerusalem forest, you know, and go ahead and collect wood and bring it back to the base of Hashem to put wood on the maracha the wood had to be cut into 27:19 blocks, specifically measured blocks. And therefore again I love for my sake the wood as long as literally machine is like planed down, cut down, it cannot be used it cannot be used ultimately again for wood. Which I will say by the way is another tremendous muscle house skill. 27:35 That wood creates the fire. If you want the fire of Hashem in your life you can't just roll into it. You have to be a fashioned item. This goes back to what we're learning back in just for the two and a half minutes that we get to learn in the morning. This idea that if you want to in your life you have you have to you have to 27:58 construct yourself in a certain way. So it's not just the that's like you're going to Home Depot buying a duraflame, you know, and throwing it on the maracha. Right? You're just gathering some wood in your backyard. You These these pieces of wood have to be cut in a certain way, cut in a certain measure. You want the fire of in your life you have to be that log. 28:19 You have to be that piece of wood that is constructed in a certain way. Requires personalistic construction. Just like the wood has to be of certain measurement, certain dimensions, so too we have to construct ourselves in a certain way if we want to feel that fire of Hashem. 28:36 All those come at the all those all those so all those the same way. All those the same way that if I love for my sake if it was not consecrated in the klisharis ultimately again it's not it's it's it's not there's no klisharis all this and all klisharis as well I love for my sake since the klisharis can't be actually whatever happens to a klisharis 29:00 can always be rectified in a mikvah. To which the and therefore maybe what we're suggesting over here is that maybe I love for my remember again all of this is a cash out from on Shmuel. Maybe these items are considered to be in a state of tahara quote unquote even though they become tame they're considered to be in a state of tahara and therefore I love for my sake 29:23 that's why they can't be redeemed. To which the the all of them not true. We're not going to go back we're going to support Shmuel's statement. That which Shmuel said that even items that are in a state of tahara can be redeemed. Redemption is not really about tuma versus tahara. What is it about? It's about kidushas damim versus kidushas that's what it's about. 29:44 So the honey all those and rather again I love for my sake the reason these items all the again The reason regarding these items that all my soul And that is because these items are not common. 30:00 Now what does that mean? Take a look at this. Listen to this. This is fascinating. The reason you cannot redeem these items when they are is because these are hard to come by items which is fascinating. So because they're hard to come by we don't want people just like you know summarily redeeming them. We need them. The needs them. So because of that if they become okay then you could redeem it. 30:28 But if it's and totally fit for use you cannot redeem it. You cannot redeem it. Now why are these items what does that mean it's not common. So I understand right I understand because I guess it was hard to come by right because it's expensive it costs money. So I understand that these items ultimately 30:51 again are a bit more expensive a bit more rare and therefore you don't want people just redeeming them for no reason. However wood what would what is not common what is not easily found incredible. It's called possible. 31:10 Yeah wood is complicated. Why? Because if you chop open wood and you find a worm in there it's not fit for use even if you deworming was a was a process. Who got to do deworming? Who got to do deworming of the wood in the the the blemished who are unable to go ahead and do had the to deworm. You think it is a that's a real 31:34 yes it is. Yes it is because to do anything in the is the biggest privilege in the world just like taking out the garbage deworming the wood the opportunity to serve in some way is the greatest privilege of all. So the therefore again interest of us is fascinating to think about finding fit wood is not so because every time you chop open wood if there was a worm in there that's it you 31:58 couldn't use it. So once you found the wood that was good not so quick to go ahead and redeem it. So I just want to point that out how fascinating this is. So now the just suggesting that if it's quite possible that essentially the rabbis put in certain almost like stop gap measures that certain things could not be redeemed unless they became to me. 32:18 Not because redemption is impossible on items. No redemption is possible even on like said because redemption is really about but it's quite possible that said we're not going to allow you to redeem certain things unless you have to have to as defined by because these items are hard to come by. 32:37 So interesting. So like this would have heard the following ruling he would have retracted his ruling. What's the ruling? Listen to this. If you go ahead and and you take animals right that are unblemished and you consecrate them again what's financial sanctity? Right you go and you consecrate them for 33:03 and putting elements back. You could redeem them but only for use on the because anything anything that fits for the cannot be redeemed ever. If it's fit to the you have to use it for the you know what you see from here the that even though I saw all these items have according to if you went ahead and you consecrated 33:37 animals for that is financial sanctity. According to what can you do with those animals? What can you do? You can go ahead and redeem them. Now granted the money is still consecrated but it's consecrated ultimately again for now according to this price that we're just quoting over here you can't do that. So says that would have heard this price he would have retracted his statement. 33:59 He must have it's not true. knew this and he still didn't retract his position. Why? Love came into those women have came into the women so it's incredible. What do we just say before? Any item that's hard to come by ultimately again you can't just redeem for no reason because again that legislated that because we 34:27 need these items. So get ready for this. An animal is also Why because when it comes to the world of women there's a lot of blemishes that could potentially disqualify. Therefore when you find an animal ultimately again that actually works when you find an animal that actually again is fit for use it is not that you just redeem that for no reason. 34:51 Therefore you can't redeem it for no reason unless it becomes something else or says to me to me so I know that is but the animal that is cannot be to me so just want to point out arguing on says again whether the animal is or 35:18 it has the ability to be redeemed really what matters over here is versus if it's it can be redeemed if it's it can't be redeemed. To me and to me and to me and other say okay according to alternate version so ultimately says if it's it can't be redeemed. 35:43 To me and to me and and to me and to me and to me and also like this in general any item that becomes can be redeemed but if it's it cannot be redeemed with the exception of a serious with the exception of the the of the sinners remember again the sinners if you're a poor sinner poor sinner not that you're 36:06 bad at sinning but again poor sinner that you are financially impoverished sinner very good at sinning right but that you bring a of a sinner sure I am because the says make also I'll also because it's already used to make also I'll also take a quick look at just a moment because I have you to also the 36:30 is different it's the one carbon that can be redeemed even in a state of what's the reason all of you make also I'll also also also also make also I'll make also I'll also the case of also because I make also so I get it goes on to be an interesting case that if 36:53 a person was rich when he committed the but then became poor he ultimately brings the carbon of a poor man. The converse is also true with his financial state. >> [snorts] >> If his financial state changed therefore you see a situation where someone could have separated out a carbon but ultimately again have to change that carbon because that carbon is malleable therefore it's possible to redeem it even in a 37:15 state of as well. Incredible. So I heard I heard people have a time and to so like this I heard I heard that ultimately again people have a time according to does not become to okay so what does this mean? 37:36 The number of the common number of the common we have not yet seen the position of you will be seeing it in the moment just a moment but says like this any item that is does not create does not become to okay so if you're also which means you can't be eaten right you 38:00 can't be consumed you can't be shared with can't be given to others ultimately no this here we go all the fruit of the first three years forbidden mixture that you made you have sure it's long it's long sure we got this we got this sure 38:23 sure means again sure is the case of is the case ultimately again of an ox that stoned someone and therefore condemned to death and points out over here just to look take a look at the the case of says is she you shifted it after again after the so in other words the animal itself was 38:47 condemned to die for the act that it perpetrated and then you shifted it afterwards. So so again is the same thing. The was taken down to remember you found you find someone murdered in between two cities measure the closest city go ahead and decapitate the calf in the dry riverbed. 39:11 Let's say after the calf was taken down to the dry riverbed you shifted it. You shifted it right or the two the birds are the offering once again all of these cases are where the items have already been shifted right they've already been shifted or or all of these items 39:35 all of these items are capable of contracting they're are to be like food items, and therefore could become tummy to my soul. Rebbe Shimon says, "Coolan ain metameh to my soul." Rebbe Shimon says, "Not true. None of them have the ability to contract to my soul." Again, Rebbe says, "We're going to see what's Rebbe Shimon's logic." Rebbe Shimon's logic ultimately is 39:59 because anything that is assur b'no, by definition, can't contract tumas ochel. That's the logic over here. Therefore, again, all of these items, shor v'cholav, neveilah, treifos, basar b'cholav, pesach chamor, pesach chamor Rebbe says is talking about Remember, firstborn donkey that you have not redeemed. You have not redeemed. Right? 40:19 And ultimately, again, if you shecht it, it's not fit for a Jew, but it's fit for a Gentile. Right? Treifos All these cases are items that are assur b'no. So, Tanna Kamma says, "Okay, they're assur They may be assur b'no, but technically speaking, they still have the identity of food items, and therefore, they're capable of contracting tumas ochel." On the other hand, halacha l'maaseh, halacha l'maaseh, Rebbe Shimon says, 40:41 "Coolan ain metameh to my soul." They cannot contract tumas ochel. Modah Rebbe Shimon b'basar b'cholav she metameh to my soul. Rebbe Shimon agrees, right? Rebbe Shimon is modah ultimately again my basar b'cholav that is metameh to my soul. Why? This is very interesting. How will the highest level of shas hakosher since ultimately again it had a time when it was permitted because remember Rebbe says basar b'cholav is a screen novelty. 41:04 Remember that before it was mixed together, halacha l'maaseh, each individual ingredient was kosher. So, because basar and cholav, each of them had the own shas hakosher, their when their window of permissibility, therefore, halacha l'maaseh, even once mixed together, and they become a chef's of assur, and they become assur b'no, they can still contract tumas ochel. 41:26 Incredible. We take out the gracious moment basar b'cholav. Eka tanna d'asrei b'no. Fine. Let's go back. So, I'm sorry. The how will the highest shas hakosher the Torah kulei yoma b'cholav um mistasheh b'shas lano. So, Rashi actually gives an interesting example. As Rashi says, "If you were to soak meat in milk an entire day, ultimately again it would not become assur because basar b'cholav remember again does not become assur until there is an act of bishul, until 41:50 there is an act of cooking together." B'amrah Rashi, b'amrah Rebbe Yochanan, "My time Rebbe Shimon." Again, Rebbe says, "This is the shita of Rebbe Shimon." Right? So, Rebbe Shimon holds that halacha l'maaseh, anything that is assur b'no cannot contract tumas ochel. His exception to this rule is basar b'cholav because even though again milk and meat, once you cook it together, becomes assur b'no, but halacha l'maaseh, since it had a time when it 42:13 was permitted, therefore again it can't contract tumas ochel. So, the Gemara says, "My time Rebbe Shimon." What's Rebbe Shimon's logic? We call the ochel asher yochal. Because the pasuk says from any food which you will consume, ochel she'as yochal l'acheirim korei ochel. Food which you can feed to other people is called ochel. It's called food. Ochel she'as yochal l'acheirim but food which cannot be fed to other people 42:37 ain lo korei ochel. It's not called food. What's an example of food which cannot be fed to other people? What's an example of that? Anything that's assur b'no. Okay, I. The piggul d'mincha nami ochel she'as yochal l'acheirim. One second. Piggul by mincha, right? The mincha carbon mincha that becomes piggul ultimately again is also something that cannot be fed to other people. 42:59 To which the Gemara says, "E hachi basar b'cholav nami piggul clay. The ochel she'as yochal l'acheirim." Furthermore, again, Rebbe says my basar b'cholav One second. Now, this Rebbe says is very interesting. Basar b'cholav is something that can be fed to other people. Wow, what is that? I mean, here we go. The Gemara says, "This is because we learn Rebbe Shimon Yehudah Rebbe Shimon basar b'cholav assur b'achilah um mutar 43:22 b'hana'ah." So, what Rebbe says Listen to this. Rebbe Shimon Yehudah Rebbe Shimon basar b'cholav is assur b'achilah. You cannot eat it, but it is mutar b'hana'ah. Again, Rebbe says this is one of the major machlokes in my basar b'cholav. Everyone agrees basar b'cholav, you can't go ahead and eat it. 43:37 Everyone also agrees that you can't cook it. What's the machlokes? Yes. Can you get hana'ah from it or not? So, Rebbe Shimon is of the opinion that you can't eat it, but you can absolutely get hana'ah. She amar ki im kadosh atah l'Hashem Elokecha. Lo s'vashel g'di b'chalev imo. Because the pasuk says, "You are a holy nation to Hashem. Do not 44:01 cook a kid in its mother's milk." Al acharon omer, and later on it says, "V'anshei kodesh tihiyu li u'vasar b'sadeh treifah lo s'cheilu." So, what Rebbe says is interesting enough. The pasuk says by basar b'cholav, "Ki am kadosh." Right? Am kadosh. And by treifah, by treifah it says, "V'anshei kodesh tihiyu li." So, you see the 44:23 lashon of kodesh by basar b'cholav, lashon of kodesh by treifah. Ma lahavan assur b'achilah um mutar b'hana'ah. Just like by a treifah Rebbe says What's a treifah? Treifah is an animal that dies without shechita. Right? Or an animal that's killed by another animal. So, the Torah says by a treifah, you can't eat it, but you can get hana'ah. 44:40 So, ma lahavan assur b'achilah um mutar b'hana'ah. Just like by treifah, you can't eat it, but you can get hana'ah, af kan assur b'achilah um mutar b'hana'ah. So, too here, so too here by basar b'cholav, it is assur b'achilah, but it is mutar b'hana'ah. So, what Rebbe says is incredible. So, just obviously we don't pasken this way. Right? We pasken that basar b'cholav is assur b'no, but just 45:03 passing to see the shita. To which the Gemara says, "Right. Chad d'varim ochel chad d'varim ochel she'as yochal l'acheirim." First of all, so again, where's he right? Basar b'cholav really should be out of this category. Number one, because basar b'cholav is actually something you can give to other people. V'od d'didei nami ha shas hakosher. Furthermore, Rebbe says basar b'cholav is also different. Why? Because basar b'cholav itself had a period of time where it was permitted. I.e. before the ingredients Even when the ingredients 45:26 are mixed together, if they're not cooked together, ultimately it's mutar. So, Rebbe says amazing. Where is the kasha? Rebbe Shimon Rebbe Shimon says, "Yesh nosar metameh to my soul. Yesh nosar she metameh to my soul." Sometimes nosar, sometimes nosar. Again, Rebbe says nosar refers to any sacrificial matter leftover past its permitted window. Sometimes nosar has tumas ochel, sometimes it doesn't. 45:48 Ketzad? Listen to this. L'vanim lifnei z'rikah ainam metameh to my soul. If let's say again the item stayed overnight before z'rikah was done, then it does not contract tumas ochel. Again, Rebbe says, "Why not?" Because remember before z'rikah, Rashi points out it never had a shas hakosher. It was never It was never fit. On the other hand, l'achar z'rikah, if it stayed overnight, then halacha l'maaseh, 46:12 once z'rikah is done, it's a shas hakosher. The item is permitted. Then metameh to my soul. So, what Rebbe says which makes sense. In other words, once you did z'rikah, then the item is fit for use. It's fit It's consumable. Once it's consumable, then even if it sits overnight, it's metameh to my soul. If before z'rikah it sat overnight, then halacha l'maaseh, it would never had a shas hakosher. It was never permitted. 46:32 Therefore, cannot contract tumas ochel. I think Rebbe says by piggul, bein b'korchei kodshim um bein b'korchei kalim, ainam metameh to my soul. But piggul ultimately again, whether piggul Um I'm sorry. By piggul, bein b'korchei kodshim um bein b'korchei kalim, but piggul no matter what kind of korbanos, kodshim kalim, kodshim kodshim, ainam metameh to my soul. Does not contract 46:55 tumas ochel. Piggul by mincha metameh to my soul. But piggul by mincha does contract to my soul. Rebbe says a little kasha. It's not a contradiction. Kan sh'lo ha shas hakosher, kan sh'lo ha shas hakosher. Again, Rebbe says every Here's where it comes down to. The ability to contract tumas ochel, right? 47:13 Food stuffs tuma. Comes down to one simple thing. Did you have a window of permitted consumption? If the answer to that is yes, then halacha l'maaseh, you can contract tumas ochel. If the answer is no, then halacha l'maaseh, you can't contract tumas ochel. I.e. if you don't have the shas hakosher. What's the case where it didn't have a shas hakosher? 47:35 D'achshei b'nochrei. It's very interesting. Where you are machshav I will say not What's that over here for him? We'll pick up. Excellent job, Rebbe says. Excellent. Excellent job. We are pretty much caught up. We'll pick up I know we're kind of leaving off in the middle of a middle of a sugiyah over here, but we'll pick up next week with this Torah we're saying. Shikoyach. 47:52 Everyone zoomed. Shikoyach for being a great day.
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