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0:25 >> No, absolutely not. Who's the last name? 0:29 Bro. Bro, it's off. 0:31 Fine. Yes. All right, let's talk. 0:38 I got it. What happened? 0:42 The name changed. No, his name didn't change. 0:44 No, no, what happened then? 0:54 Moshe Moshe Halevi ben Zion. 0:57 Ben Yohai ben Zion. 1:04 At this point we're going to have to charge your account. 1:07 I just >> [laughter] >> It's all right. 1:16 All right, I want to say good morning. 1:18 Good morning. Let us begin begin by thanking all of our sponsors for this morning's sheer to thank our time with our sponsors for the month of Eyar ben for dedicating all the human drashos this month in this of a full 1:33 shalom for Hershly ben Yisrael Simcha Levi ben from Alkow ben Meir Avraham ben Yisrael ben Yisrael ben Yisrael ben Yisrael ben Yisrael ben Yisrael ben Yisrael ben Yisrael Moshe Halevi ben Yisrael and kol Yisrael as well as Aliyah ben Esther 1:55 and Brown Yisrael ben Yisrael ben Yisrael for dedicating all the human drashos this month in loving memory of his grandmother grandfather Joseph and Schmuel Aaron. 2:04 Our week of learning sponsors Seth and Rachel Roth Seth I'm sorry. 2:09 Yes, Seth and Rachel Rothenberg in the yard sites of Seth's father Ben Chaim Schmuel and Seth's sister Naomi Tova bas Ze'ev. 2:17 Our week of learning sponsors Mark and Nicole Hoffman from South Africa the nishmas Miriam bas Moshe the brocha for upcoming second coming yard site on the second of Sivan and in recognition of her loving and tireless dedication to all South 2:31 African Holocaust survivors and their legacies. 2:34 Our daf yomi sponsors for today Alan and Sarah Steinberg in the of continued health for Shulamith Chana bas Social and ultimate refuah shleima. 2:42 Eileen Bear Pasner in memory of her husband Ralph Bear Uri Shraga ben Tanchum Meyer the brocha whose yard site is today. 2:51 Yisrael Julie Nudelman commission of the yard site of Yisrael's father Jack Nudelman Yaakov ben Moshe Tzvi the brocha and our daf yomi sponsors Michael and Rachel Yanski in memory of nishmas Michael's father Michael's father Shimon Yaakov ben Baruch Elimelech whose 3:09 yard site is today. 3:10 We hope that in the merit of our Talmud Torah all of the nishamas of our families and all those in need of refuah shleima together with kol Yisrael which we pray to continue and for Am Yisrael and for Eretz Yisrael. 3:22 And with that let us begin with a lot to do today in the current daf today's daf is we are picking up on Zayin amud beis 7B and we left off in the wide lines on 7B 1 2 3 4 3:36 5 6 lines in. 3:38 So remember again that Pinchas this is Pinchas ben Yair was on his way to go ahead and redeem captives. 3:44 As he was on his way Rebbe invited him for a meal. 3:48 Rebbe Pinchas ben Yair accepted but then said I'm going to have to catch you on my way back on my way back home because right now I'm in a big rush. 3:55 So this is where the story picks up. 3:56 Ki assa now Pinhas ben Yair has redeemed again let's we have let's assume the matter doesn't say it explicitly but let's assume that he's been successful in redeeming the captives. 4:06 He's now on his way home. 4:08 So Ki assa is al bahu pischa the coming back could nice chivarta. 4:15 On his way home he's ready to stop into the house of Rebbe. 4:17 What does he say by the entrance way of the house of Rebbe? 4:20 White mules. White mules. 4:23 So Amar Malach Hamavet is in this guy's house and I'm going to go there for lunch. 4:27 Kasha show so apparently talk about this white mules are very dangerous. 4:33 We'll come back we'll circle back to that in just a little bit. 4:36 So Rebbe saw sorry so Pinhas ben Yair saw that Rebbe had these white mules. 4:40 He's like I'm out I'm not I can't unfortunately I can't come here for a seudah. 4:44 Shamma Rebbe nofak lapay. 4:47 So Rebbe heard that now Pinhas ben Yair wasn't going to come because of the white mules. 4:50 Amar lay Misavninahu aselam. 4:52 I'll sell them I'll get rid of the white mules that's how much it's worth it for me to go ahead and have you as a guest. 4:57 Amar lay Misavninahu aselam. 4:59 Who are you going to sell to? 5:01 Who are you going to sell to? 5:02 You're going to sell to someone else you're putting it white mules are objectively dangerous as we'll discuss. 5:06 So how can you sell something that's dangerous to someone else? 5:09 Okay Mafkinahu. So Rebbe says fine I'll just be mafkir though I'll make them hefker. 5:14 And Pinhas ben Yair says what does that do? 5:16 Mafashta zika. By making them hefker hefker all you're now doing is literally amplifying the risk because at least now they have you as an owner there's some level of shmira. 5:25 Make them hefker they got to me now they can do whatever they want. 5:28 Akarnahu. I'll do something to their feet to their hooves that prevents them from harming anyone. 5:34 Eik etz avodah chaim. 5:35 You can't do that because then they're going to be in pain. 5:38 Katalinahu. I'll just put them down. 5:40 I'll just go I'll just put it down. 5:42 So the Gemara says Eik baal tashchis. 5:44 You can't have this baal tashchis. 5:46 So incredible. So have a kav mitzvah betuvah. 5:49 So, literally Rebbe was begging R' Pinchas ben Yair to come to him for a meal. 5:55 So, R' Meir says, "What happened?" 5:56 Gava tura benaihu. A mountain sprung up in between them. 6:01 A mountain literally sprung up in between Rebbe and R' Pinchas ben Yair. 6:05 So, Rashi says over here, gava tura the la- First wide line of Rashi, ve hav dilan. 6:11 A mountain sprung up between them and literally separated them. 6:14 Benaihu Sorry, naihu. Bacha Rebbe, Rebbe cried. 6:17 Va'omer ma bi'chayein kach bemisasam al achas kama ve'kama. 6:22 Look what happens to tzaddikim or for tzaddikim in their lifetime. 6:26 Imagine Imagine the power they have in their death. 6:30 Take a look at Rashi for just a moment. 6:31 Second wide line in Rashi, bi'chayein shel tzaddikim kach nosin Hakadosh Baruch Hu libo al ta'avosam shelo la'haviram al da'itam. 6:41 What is this What happened over here? 6:43 So, the way Rebbe understood it was like this. 6:45 Remember what I was saying yesterday's daf we saw, that R' Pinchas ben Yair at the end of the day did not normally accept invitations. 6:51 Why not? Why not? 6:53 Because again, at the end of the day it's hard to know if something's genuine. 6:56 All right. So, therefore again, he I will sit by the There's additional reasons why he also declined as well in general. 7:02 So, really he didn't want to. 7:04 He felt, "Okay, Rebbe invited him, so he wanted to do it." 7:06 Rebbe understood that what happened over here was as follows. 7:09 First of all, the presence of the white mules at the entrance way right where R' Pinchas ben Yair came. 7:14 And then, even though you have You have um Rebbe inviting R' Pinchas ben Yair, this mountain that literally springs up between them, Rebbe understood that this was Hakadosh Baruch Hu's way of allowing R' Pinchas ben Yair to do what he 7:28 really wanted to do. 7:30 And what did he really want to do? 7:31 What did he really want to do? 7:33 Not go to Rebbe's house for a meal. 7:35 He didn't want to. 7:36 He didn't want to. 7:37 He felt compelled. He felt pressured. 7:39 And the truth is, it was a legitimate invitation without the concerns that he normally but he didn't want to. 7:44 So, therefore, could Hashem kind of gave the pretext of the white mule, and then even as Rebbe was chattering him to come, the mountain came up. 7:50 And once the mountain came, that was clear that you know, again, when a mountain comes up between you and your guest, it's pretty clear they're not coming for lunch, right? 7:57 So, so the Maiseh, so the Maiseh again, you know, that was it. 8:00 That was it, but he understood it. 8:02 He understood that Hashem did this. 8:04 Hashem did this in order to go ahead and allow Rebbe to decline the invitation. 8:22 Rebbe Pinchas ben Yair did not want to benefit from other people's stuff, and we'll discuss this in more There's a deeper reason as well. 8:29 He did not want to benefit from other people's stuff, and as such, Hashem enabled him to fulfill his ratzon. 8:35 D'Amora Rebbe Chama bar Chanina, so Rebbe Chama bar Chanina says, "Gedolim tzaddikim bemisasam, yosef bechayeihem." 8:42 So, what is he saying over here? 8:43 Rebbe Chama says that tzaddikim tzaddikim ultimately again are greater in their death than they are in their lifetime, which means that sometimes a tzaddik has the ability to go ahead and affect certain things when he's no longer in this world, 8:59 when he's in Shamayim, even more power than what he had in this world as well. 9:04 So, again, I want to say just to follow the progression. 9:06 Rebbe's crying, right? Rebbe's crying because Rebbe Rebbe Rebbe sees the power of a tzaddik in this world. 9:12 I want to say by the way also, I want to point out something very beautiful, that the Yismach Moshe brings down. 9:18 He says something He says something absolutely incredible. 9:21 He says, "What is it that was so striking to Rebbe?" 9:24 I want to say, if you noticed what happened over here, the laws of nature changed in order to accommodate the will of a tzaddik. 9:32 That's what happened over here. 9:33 The mountain sprung up in the middle of nowhere. 9:36 Why? Because at the end of the day the Rebbe realized that Pinchas did not want to benefit from Rebbe. 9:43 He just did not want to. 9:44 He felt compelled to. 9:46 But so so he says that that's Rebbe. 9:49 Rebbe began to cry because Rebbe was so moved by this idea that nature itself changes in order to accommodate the will of a tzaddik. 9:59 And by the way, Rebbe didn't for this, right? 10:01 Rebbe didn't say give me a mountain. 10:04 He didn't ask for anything. 10:06 But the tzaddik is so incredibly powerful that literally nature works according to his will even if it means suspending those very laws of nature. 10:16 Rebbe was so overwhelmed by the power of the tzaddik that he literally began to cry. 10:22 Then he goes on to say, "And this is the power that a tzaddik can have in this world." 10:26 And we know the power that a tzaddik can have in the next world, right? 10:28 When they're no longer in this world, when they're dead, is even greater. 10:31 Where do we see that? 10:31 Listen to this. The says Rebbe Rebbe Rebbe Rebbe Rebbe Tzaddikim are even greater in their death than they are in their lifetime. 10:40 Listen to this fascinating story here. 10:42 By covering Rebbe Rebbe Rebbe Rebbe Rebbe Rebbe Rebbe Elisha. 10:48 So let's listen to this story. 10:49 So the Rebbe is talking about the following idea. 10:51 So there were Jews who were burying a guy. 10:53 Just a regular guy. 10:54 The Rebbe doesn't tell us who this was. 10:56 They saw an approaching army, an enemy army, and they realized they didn't have time to bury him. 11:01 So what did they do? 11:02 They just threw the threw the body into a burial cave. 11:06 It happened to be the burial cave of the Rebbe Elisha. 11:10 Okay, watch this. By Rebbe Rebbe Rebbe Rebbe Elisha. 11:14 By >> [snorts] >> Rebbe Rebbe Rebbe wild. 11:16 So what happened? The the body of the guy who was thrown in, the body touched the bones of Elisha, and the dead guy came back to life. 11:24 Not Elisha, the dead guy came back to life after just having touched the bones of Elisha. 11:28 By Rebbe Rebbe Rebbe Rebbe Rebbe Rebbe Rebbe So what do you see from here? 11:32 What do you see from here? 11:33 You see from here that again Alicia is being amazing even in his death. 11:38 So the greatness of is amplified after their death. 11:41 I'm going to pop a one second maybe the reason why this happened was in order to fulfill the what was the I was remember again when story of was Alicia's rabbi. 11:57 On the day that he died he said what that the day he ascended heavenward so ultimately he says to his what can I give you? 12:05 What can I do for you? 12:07 And Alicia says to I want you. 12:10 I want double of your whatever you had or whatever you did I want to do double. 12:15 Now Alicia sorry brought one person back to life. 12:20 So you might say maybe this was the of cuz Alicia also brought one person back to life. 12:25 So maybe now this is a fulfillment of the of that now this is second time of doing amazing. 12:32 I'm going to let you if that's the case here's the problem. 12:39 This guy the dead guy who was thrown into the burial cave of Alicia so what I'm saying so what happened? 12:44 He came back to life but he only came back to life long enough to do what? 12:48 To walk out of the burial cave and just die. 12:52 Like in other words so that the whole idea over here is it was disrespectful to Alicia to have this guy buried in his burial cave. 13:01 So it was a very utilitarian amazing over here. 13:03 In other words if this was really amazing what should have happened? 13:06 He should have come back to life. 13:08 He should have gone home. 13:09 You know I don't know make a dish you know something some something like that then like like but the fact is only came back to life in order to get out of the burial cave. 13:16 So that's not really the you know. 13:18 Can you come what so what I'm saying is now we just we switched gears a little bit. 13:24 So if Alicia was able to do double that which he did and he brought one person back to life. 13:31 So where is Elisha's second creation? 13:34 So he he he healed the Sarah's of Naaman. 13:39 Naaman was the general of the army of Aram was stricken with Sarah's and Elisha healed him. 13:45 She because remember again Sarah's is the equivalent of death. 13:49 She I'll not come ice. 13:51 This is by this is by Miriam. 13:53 Right? When Miriam was stricken with Sarah's. 13:55 So Aaron says Aaron says to Mosha govern for our sister. 13:58 Don't let her be like someone who is dead. 14:01 I'm learning so what says good. 14:04 So that that's that's that's story. 14:05 Point over here is that the what do we see? 14:11 We see from here that that Sadiqim are even greater in their death than they are during their lives. 14:17 By the way just as an aside I saw actually a beautiful idea. 14:20 But thank [snorts] you. 14:22 But that's what brings down this idea of Sadiqim is [clears throat] not about miracles but rather it's about discovering the full of cook actually says something very similar. 14:34 That someone is when a person is alive you don't really know the totality of who and what they are. 14:40 Right? Because especially great people often obscure their identity. 14:44 They're humble. They're modest. 14:46 So you don't even know the full scope of what they were doing. 14:49 When a person dies they can no longer conceal their identity and often the true self comes out. 14:55 That so that that says is Sadiqim is means the greatness of the Sadiq truly comes out after their death. 15:06 Because again during their life even more than their lifetime because during their lifetime they made a concerted effort to go ahead and conceal their identity. 15:13 Incredible. So they going back back back to the back thank you. 15:17 Back to the story. 15:19 Excuse me. All right. 15:22 And [snorts] the mules. 15:23 So the Gamara says Why is it Why is it I'm going to be a show on TV on the crash man. 15:29 Yeah, man. Now why are mules normally called Yemen? 15:33 So the Gamara says shame must move tell us all the others because ultimately again their fear is upon all creations cuz they're dangerous. 15:40 The Gamara says listen to this Marcus period of 11 of a higher. 15:45 So what it says apparently was a doctor. 15:47 He's a doctor. So what happened? 15:49 He said no one ever asked me about the kick of a white mule and lived. 15:55 So apparently if you got kicked or bitten by a white mule you were you were a goner. 16:00 So no no one ever recovered from that. 16:01 The Gamara says what are you talking about? 16:03 Well, it's not true. 16:05 We see people do recover from that. 16:07 To which the Gamara says a mall. 16:09 The highest. It means a person never healed. 16:12 Yes, you could live, but a person is never fully healed from such an injury. 16:16 Gamara says not true. 16:17 off and let me see. 16:18 We see people are are healed. 16:20 To which the Gamara says the one right I am coming. 16:23 No, no, no. It's only the type of white mule that it's white and its hooves are white. 16:28 That type of mule that is white head to toe apparently is very dangerous and if you get injured by that type of animal the wound never fully heals. 16:37 Okay, incredible. So what it says so that's the end of the story. 16:41 Ain't old Nevada. So I will say so so beautiful. 16:45 There is nothing else no one else besides the college ain't old Nevada. 16:50 After a recent kiss him I will ain't old Nevada. 16:56 There is nothing else besides >> [clears throat] >> I'm going to be saying says that feel like shoving. 17:02 Even though I don't know what is shoving. 17:04 Shoving is sorcery. Sorcery and I get it was say it's very important to understand. 17:09 There is no question that from a biblical perspective there was such a thing called or there is such a thing called sorcery. 17:17 There was this ability to manipulate and harness certain powers in this world to create certain realities. 17:24 In fact, the safer says, this is behind the prohibition of shatnez, behind the prohibition of basar b'chalav because everything in this world has an energy and there is a concept that mixing of certain energies creates negative results. 17:38 Kishufin, kishuf in general, is the ability to understand how these how these how these energies work, how these energies work and the ability to go ahead and manipulate them to create certain realities. 17:50 So, the that ultimately says, you cannot allow even shufin cannot have an impact on Baruch. 17:59 So, the says this story. 18:06 Listen to this. There was a woman who was trying to gather dust from underneath the feet of Rabbi Chanina. 18:11 So, apparently in the world of kishuf, you can make some type of like death spell if you get the dirt that someone walked on. 18:19 So, this lady obviously did not like Rabbi Chanina. 18:22 I don't know if the drasha went on too long, whatever it was, you know. 18:24 So, she decided that she was going to create a death spell for him and she wanted to get dust from underneath his feet. 18:30 I'm a law. He said to her, "Shakulei, go ahead. 18:33 Here, let me help you out. 18:34 Here's the dust. I'll give it to you. 18:36 Lo mistayan milsech. It doesn't matter. 18:38 What you're going to do is going to have no impact on me." 18:41 Ain old milvado cuz he said at the end of the day not the end Nothing could trump at the end of the day. 18:48 There's nothing else besides the I love I love I love it. 18:56 Why is it called shufin? 18:58 Because because it could weaken literally again the monarchy of the celestial sphere. 19:03 It seems to indicate that shufin can have can have an effect. 19:08 Shufin can can do things. 19:12 So, which the Gemara says, Shani Rabi Chanina in a fish of Hussein. 19:15 Rabi Chanina is different. 19:16 Why? Because he has a lot of merit. 19:18 He has a lot of zechuyos. 19:19 So, I'll say, there's such a moral. 19:21 When you work on yourself, and you elevate yourself, and you build yourself up to a point where you are a righteous and holy individual in certain respects, you're able to make yourself impervious to some of the forces that operate outside 19:33 of you. If I'm in a spiritually compromised state, then Enoch in Nami, I may be susceptible to a lot of things happening around I'm able to say, but it's not just kishuf. 19:41 It's influence, and different things like that. 19:44 Build yourself up to a spiritually strong state. 19:47 It's almost as if you're building up your spiritual antibodies. 19:50 And when you build up build up your strong spiritual antibodies, you can resist all different types of strains of all different types of alien diseases, influence diseases, kishuf diseases. 20:01 If you're spiritually compromised, then ultimately, again, then you're susceptible. 20:05 Spiritually strong, you're able to go ahead and block out so many of these outside harmful harmful forces. 20:14 The most incredible Gemara, incredible Gemara. 20:16 Ain adam lo give etzba milimata ela in kin machrizin alav milimata. 20:21 A person does not stub his toe in this world unless, of course, it is decreed upon him in the world to come, right? 20:29 In the celestial sphere. 20:30 And I'll say, nothing in this world happens that is not decreed by Hakadosh Baruchu. 20:36 You don't stub your toe unless, of course, Baruchu wanted you to stub your toe. 20:42 Incredible. Incredible, I will say. 20:44 Now, by the way, right? 20:45 Etzba normally means finger. 20:46 In this context, it actually points out that it means toe. 20:48 You're going to see why it means toe in just a moment. 20:50 I will say, cuz the Gemara is trying to highlight this that Yeah, we'll see why. 20:53 She nemar me Hashem mitz'ade gaver konano va'adam ma ya'avin darko. 21:00 So, literally, again, from Hashem, a person's steps are arranged. 21:05 Now, again, I will say, not the pashut pshat. 21:06 The pashut pshat that David HaMelech was saying in Tehillim is that ultimately Hashem arranges my steps. 21:11 What does that mean? 21:12 That where I go in life or where I end up in life, that's determined by Hakadosh Baruchu. 21:16 The Gemara is understanding on a much more literal idea. 21:18 Hakadosh Baruchu literally choreographs my steps. 21:21 So, if I step and I stub my toe, that is from the Ribono Shel Olam. 21:26 Again, I want to say, now does it mean that it's a punishment? 21:29 This is very important cuz a lot of times we often associate painful events with with punishing. 21:35 No. No. What it But what it does mean is, Hakadosh Baruchu say, what happens when you stub your toe? 21:41 What happens when you stub your toe? 21:44 Right? Right? So, first of all, everything stops, right? 21:47 Everything stops. Sometimes Hakadosh Baruchu sends us circumstances because he needs us to stop the rhythm of life and to contemplate, what am I doing? 21:59 Where am I going? 22:00 What's That's not a punishment. 22:01 It's not a puni- Sometimes, I guess it could be a punishment, but more often than not, what happens in life is you kind of get into a rhythm and we're not necessarily thinking, like we learn in Bilvavi, what's my tachlis? 22:10 What am I doing? 22:10 Where am I going? 22:11 So, often Hakadosh Baruchu will send us circumstances that just get us to stop. 22:15 What's the beauty of the stoppage? 22:17 The beauty of the divinely ordained stoppage is when the stoppage occurs, I have to take a step back and think. 22:24 I have to take a step back and contemplate. 22:26 I have to take a step back and wonder which direction I'm going. 22:29 That's the power of the toe stub. 22:31 That's the power of so many different things. 22:33 They just disrupt the rhythm. 22:35 And when the rhythm is disrupted, you you have no choice but to contemplate the future forward direction. 22:41 But it goes on. 22:42 This is incredible. But all of the Gemara says, "Amor Rabba bar bar bar bar bar." 22:44 "Dam Nikof Meratzki Dam Ola." 22:47 So, I want to say, this is absolutely incredible. 22:50 So, "Dam Nikof" literally means the blood from stubbing your toe, right? 22:54 When you stub your toe and you bleed. 22:56 Now, bleeding doesn't have to mean actual bleeding. 22:58 It just means pain. 23:00 The the pain, right? 23:01 Or the blood of stubbing your toe is the equivalent of the blood of an ola. 23:06 Wow. What is that? 23:07 What is that? Now again, qualifies it. 23:09 Number one, the gold bell yamin, it's your big right toe. 23:14 Big right toe, ub niko shani, and it's the second time you stub it. 23:19 Now again, now understand. 23:21 Now now what does this mean? 23:22 Why why the right toe? 23:24 So Rashi points out over here, because remember we're assuming over here that a person is taking their first step forward with their right foot, which means that when you take that first step forward, there's much greater force. 23:34 If you stub that right toe, right? 23:37 As you're walking forward, so what happens? 23:40 What happens? You're you're stubbing that with a good amount of force, right? 23:43 And then I will say if you bleed as a result and then if you you do that the first time, okay. 23:48 I know it's like cringing a little bit, like you do that the second time, right? 23:51 Two times in a row and that's pretty significant pain. 23:55 The causal divine mitzvah. 23:56 And ultimately again, this is also when you're on your way to do a mitzvah. 24:01 Now again, so the Gemara says, if this happens if this happens, it's as if you've brought an ola. 24:07 So what's what's the p'shat with this? 24:09 That it says if you brought an ola. 24:11 So perhaps what the Gemara is saying is like this. 24:13 He would say sometimes [clears throat] sometimes the most frustrating things in life is when we have a plan and the plan doesn't materialize the way that I wanted it to materialize. 24:25 Right? So like when you stub your toe, how how do you feel, right? 24:28 You're like, why didn't I pay attention? 24:30 Right? Why wasn't I more cognizant? 24:31 This was avoidable and it's frustrating and it's upsetting. 24:34 So there are a lot of like toe stubbing occurrences in life, which are the things that are upsetting, painful, frustrating. 24:41 I think to myself, I could have avoided this, I should have avoided this. 24:45 When a person takes a step back and realizes that all of the things that all of the frustrating things day in and day out, those are from Hashem. 24:54 Those are from Hakadosh Baruch Hu. 24:56 The Ribono shel Olam, orchestrated that. 24:58 The Ribbono shel choreographed those things. 25:00 They're not accidents, they're not happenstances. 25:03 Hashem Baruch Hu wanted me to experience that. 25:06 When I live my life in that way, and I recognize that all of these frustrating things are from the Ribbono shel Olam. 25:15 The Gemara says, that's as if you brought an Olam. 25:18 That's as if you're bringing a carbon. 25:19 Because the Gemara says, that is the greatest cornerstone to Emunah. 25:24 To believe that the big things in your life, you find a shidduch, you have a child, you have a stable parnassah. 25:30 To recognize that those things are from Hakadosh Baruch Hu Shamayim. 25:32 That's obvious. That's obvious. 25:34 But to understand that the day-to-day like annoying setbacks, the day-to-day nuisances, the day-to-day difficulties, those are from Hakadosh Baruch Hu. 25:45 They're orchestrated, they're divinely crafted for me. 25:50 Because Hakadosh Baruch Hu needs me to have these circumstances, and you accept it, and you accept it be simcha, and you accept it be ahava. 25:58 The Gemara says, then you made it. 26:00 Then you theologically arrived. 26:03 And if I can live a life like that, then literally again, the ability to accept every single annoying, difficult, misfortunate occurrence be simcha and believe shalem, and to learn from it, to grow from it, to try to understand the message 26:17 of it, it's as if you brought an Olam. 26:19 Incredible. Incredible. What does the Gemara circle back? 26:22 Amora Pinchas ben Yair miyamav lo batla krusa she eno shel olam. 26:26 So what does it say? 26:26 So now let's take a step back. 26:27 Remember, so Hakadosh Baruch Hu created a miracle so Pinchas ben Yair shouldn't have to go to Rebbe for lunch, right? 26:33 Which is like a pretty interesting use of like miraculous resources over here, right? 26:37 So a mountain literally went up between them. 26:39 So what's the pshat? 26:40 At the end of the day, why was Rebbe Pinchas ben Yair so so resistant to accepting the invitation? 26:46 It's very simple. Rebbe Pinchas ben Yair really never wanted to benefit from anyone else's stuff. 26:53 He did not want to benefit ultimately. 26:54 He did not want to have to make a brocha on a piece of that was not his. 26:58 He didn't want to eat from someone else's bread. 26:59 The Gamorah says, now you will say, what's the logic? 27:01 We've seen this concept many times in Gamorah, which is Sonei Matanos Yichyeh. 27:05 Person who despises gifts will live a long life. 27:08 What's the pshat? Because you will say, although sometimes when people give gifts, it's with a complete heart, but very often people give gifts, there's strings attached, and suddenly again you're beholden to someone, you're mushubad to someone. 27:19 So Pinhus but you are never made a brocha on a piece of bread that was not his. 27:24 So you will say, isn't that incredible? 27:25 So like literally again, he just wanted to be independent. 27:28 Not only that, B'yom She'amad Al Da'ito, Lo Nehenem Misudas Av. 27:33 So you will say, this is pretty incredible. 27:35 From the moment that he became literally like intellectually independent, he didn't even depend on his father. 27:42 Which is wild. It's absolutely wild, right? 27:44 He literally again established his own life like financial financial independence from the time that he from the moment that he was intellectually independent, he became financially independent. 27:53 Again, you will say, I'm sure not that his father wasn't willing to take care of him. 27:56 But Lema'aseh, because he understood that when a person is so First of all, in general, when a person is self-reliant, that's where growth comes from. 28:05 In life, when you stop waiting for other people to do things, right? 28:09 When you don't outsource your success to others. 28:13 We're going to cuz we live life saying, I'll be successful when this one does this. 28:16 If this one does this. 28:17 I'm not successful because this one didn't do this. 28:19 So it's like Stop. 28:20 Stop. Stop. Stop. Stop outsourcing outsourcing your success. 28:24 If you want something in life, make it happen for yourself. 28:27 Do not rely on other people. 28:29 Don't wait for other people. 28:30 Take the reins of your life in your own hand. 28:33 It's a liberating way to live. 28:36 But so often we make our success dependent on others. 28:40 Because deep down what that does is, it frees me from responsibility. 28:45 Because if other people are responsible, then when my success doesn't materialize, it's not my fault. 28:50 It's not my fault. 28:51 Right again, you know, my father didn't love me enough. 28:53 My mother didn't make me home lunches, you know, my wife is not attentive enough. 28:56 My kids didn't follow like this. 28:57 My employer does this, this, that. 28:59 You create It's everybody else's fault. 29:01 It's very convenient. But at the end of the day, just because you make it someone else's fault, it doesn't bring you any closer to success. 29:07 If you want to be your own self, I'm going to make it in life, I need to take the reins of my success in my own hands. 29:12 And that means not being dependent on anyone. 29:15 Incredible. Incredible. We'll say All right, so we'll say suspect interesting stuff. 29:21 Now, the Gamora says Again, there's no way to do this Gamora faster. 29:34 It's impossible. It's just impossible. 29:36 I have to do it justice. 29:37 You see, by the way, I'm going fast. 29:39 I just want to point out of it I owe you an apology. 29:40 I'm I'm skipping a whole bunch of stuff over here. 29:43 I think No, no, next cycle. 29:48 Interesting case over here. 29:49 What if he heated up a knife? 29:51 He heated up a knife and you shocked it with that knife. 29:54 So we'll say right? 29:55 So so so blazing hot knife you shocked it with that halakha. 29:58 The shita is kasher. 29:59 Now again, we'll say now what's the concern over here? 30:01 The concern over here is when the blade right when the metal is hot, so again, are you cutting or are you burning? 30:08 Now remember, halakha requires cutting, not burning. 30:11 So the Gamora says no, no, the shita is kasher. 30:13 Why? Because the Gamora says he do Ultimately again, the cutting the cutting precedes the burning. 30:20 So because of that, we assume that the throat of the animal is being cut, not burned. 30:25 I will you could start in base of shita. 30:27 Well, sorry, what you could start in What about the sides? 30:29 I understand maybe the point of contact. 30:31 What about the sides of the blade that are touching the neck of the animal? 30:34 Is it not burning it? 30:35 To which the Gamora says No, if you ever by the way, if you watch the way it works [snorts] right, with the shchita of an animal, once once the cut begins, then the base of the shchita actually opens up. 30:48 So, therefore, again, the sides of the knife are not actually touching the neck all that much. 30:54 Therefore, we don't consider it that it's being burnt, rather it's being cut. 30:59 You might next question. 31:00 Libun So, he says libun shipud vehikavo um mishum shchin nido um mishum michva nido. 31:06 So, what's this very interesting next case? 31:08 Kind of a car car light notch shchita but it's a rash case, interestingly enough. 31:12 If you heat up a spit and you hit someone with that spit, is that injury called shchin or is it called michva? 31:20 Now, shchin literally means an inflammation. 31:24 Michva means a burn. 31:26 Now, you know what I'm saying? 31:26 So, have I inflicted an inflammation or a burn? 31:29 Now, you say to yourself, who cares? 31:31 You know, what does this matter? 31:32 So, he says, I'll tell you why it does matter. 31:35 Shchin um michva metamin beshavua achad beshnei simanim tzara'at lavan over fitsayon. 31:42 So, what's this? Listen to this. 31:43 If you have tzara'at, right? 31:45 Now, it's it's right tzara'at. 31:47 Now, you know what I'm saying? 31:48 The Torah talks about tzara'at that appears on shchin, on an inflammation, or tzara'at that appears within a burn. 31:55 So, the Torah says, there's similarities between those two forms of tzara'at in that they're both determined within 1 week. 32:00 In other words, there's no like there's no like quarantine for a second week. 32:03 And ultimately, again, they're both determined as tamei with one of two simanim, either with the presence of a white hair or by the by the wound itself spreading. 32:12 Velama chulak hakasuv? So, why does the Torah distinguish between shchin, inflammation, and michva, burn? 32:18 Lomar she'ein mitztarfin zeh im zeh. 32:21 So, what I'm saying, this is fascinating. 32:23 There is a shiur of tzara'at. 32:26 What is the shiur of tzara'at? 32:27 So, you have to have a certain amount of tzara'at in order for it to be brought. 32:29 What's the shiur? The shiur is a griss. 32:32 Griss, kind of like what we have in chos nido. 32:34 What's the size of a griss? 32:36 Approximately the size of a penny. 32:38 So you have to have that amount of lesion we'll call it in order to become a tuma tzaraas. 32:42 So again both say, what happens if you have a half a gris of inflammation, half a gris of burn? 32:48 Ultimately they don't combine. 32:50 They don't combine. So interestingly enough, as much as there are similar halachas for a for a for schin and for michve, they do not combine to form the requisite sheer of tzaraas. 33:01 The tanya says the braisa says, what's schin what's an inflammation and what's a burn? 33:06 Watch this. Laka baeitz baaven bigafas bechamei veria. 33:11 So listen to this, if you hit someone with wood, with a stone, gafas means like like the pulp of olives, chamei veria, heated water of tveria, uvichol davar shelo ba machmas or, or anything that even has heat, but it doesn't 33:25 have heat as a result of fire, direct contact with fire, lasuei eiver mikaro, this also comes to include lead. 33:33 Apparently when you initially mine lead, it has some I guess like inherent or internal heat. 33:40 So these are all injuries caused by heat, but interestingly enough, it's not heat that was generated by direct contact with fire. 33:48 Zeh ushchin. This is called This is called injuring someone through inflammation. 33:53 Vezeh michve. What's michve? 33:54 What's a burn? Michve bigachales. 33:57 So you burn someone with a gachales. 33:59 Again both say, gachales is a coal, remes is like ash, basid plach plast sid or sayach, bigafsis or sayach, gibsum hot gibsum, uvichol davar shelo ba machmas or. 34:11 Essentially both say, a burn is anytime you injure someone with something that has been directly heated by fire. 34:19 Lasuei mai. What does this come to include? 34:21 La la la la la sue chamei haor. 34:24 It includes anything heated by fire. 34:26 Zeh hi michve. Ultimately again this is michve. 34:29 So what they say is they want I'm going out both shin inflammation and mikvah burn both damage through heat. 34:36 Just the difference just is that mikvah is something is heat that is caused not direct contact with fire verse is sorry that shin versus mikvah burn which is caused through something that is heated up with direct contact through fire. 34:48 The Italian we learned shin mikvah I will say this is actually very interesting. 34:53 If you have both shin inflammation and a burn and we will say let's say I have the same injury one on top of the other. 35:00 In shin called mikvah if the shin came first if the shin came first and so if shin called then then then mikvah as a shin. 35:12 Then the the mikvah will So what this means is a different case over here. 35:17 If you have two injuries one on top of the other the second injury ultimate again is the one that determines status. 35:24 So if you had first a shin and inflammation and then a burn the injury is looked at as a burn. 35:30 The mikvah called but ultimately again the mikvah comes before the shin then shin as a mikvah. 35:36 So ultimately that's the idea. 35:38 Whatever is the second one determines the identity. 35:41 And again I will say why does it matter? 35:42 It matters because if you have two injuries next to each other can they combine to form the requisite sheer first sarahs. 35:49 So if they are the same both mikvah or both shin yes but if one is mikvah one is shin then no. 35:56 Second point that the is teaching us over here is if you have a double injury one on top of the other the second one the last one in right the last one ultimately again is the one that determines injury identity. 36:08 The halacha what's the case over here? 36:12 Okay going to have a by grace shin maker. 36:15 So what is the what's the case over here where you had a half a grace right half the requisite amount of shin right remember again shin is inflammation from the beginning. 36:23 The lead main sheep hold the he cover the nothing by grace and then what happens? 36:29 He heated up a spit. 36:30 I heated up a spit. 36:31 I hit Ruben with a spit. 36:32 And now he has a half a grease of Mihva. 36:36 A half a grease ultimately again of of a burn. 36:39 So my, so what do we say? 36:40 Havata Koden Vasi Hivla Omavata Leil Havata. 36:44 So do we say ultimately again the Havata comes first and then the Hava which is the heat comes and is Mevatel ultimately again the injury. 36:52 Finally Shrin Omixda Therefore it's a case of Shrin and Mixda and they do not combine. 36:58 Odilma Odilma Havala Koden Vasi Havata Mevata Leil Havala. 37:03 Or maybe again maybe the Hava maybe the injury from heat is first ultimately again and the Havata comes and is Mevatel the burn. 37:10 Finally Shrin Oshrin and therefore it's two cases of two cases of inflammation and ultimately again it's Mistarif and combines. 37:17 Okay? So Tashma let's analyze this. 37:19 Dorav Zera Omishmoel Libein Sakin Beshachut Beshri Shrita Sochira. 37:23 Hiduda Koden Leil Livuna. 37:25 So what does he say? 37:25 So let's go back to the previous case. 37:27 If you heated up a knife and you shoved it with a knife what's the Halacha? 37:30 Beshri Discussion. Why is the Shrita Kasher? 37:32 Because we assume that the cutting comes before the burning. 37:37 Which is what they say is another way of saying that contact with the knife comes before burning. 37:42 Which is another way of saying that ultimately again for our purposes the Shrin comes before the Mixda. 37:49 Alma Havata Koden Havata Koden. 37:52 Therefore again what we see from here is that quote unquote the injury from just contact comes first. 37:58 To which the Gemara says no no no it's not a good Raya. 38:00 Why? Hidud Sharney. It's different because the edge of the knife is sharp. 38:03 Sharpness is always different. 38:05 Because the sharpness of the knife by definition is the thing that has the first impact even before the heat of the sides. 38:11 Okay? Tashma Libun Libun sorry Libein Sheep with a Vehicabo Nido Mishim Mixdas Aish. 38:18 If you go out and you heat up a spit and you hurt someone right you injure someone with that. 38:22 So, ultimately again, they are you are judged ultimately again because of Aish. 38:28 because of injuring someone with fire. 38:30 So, what you see from here is the injury from like we'll call it like the blunt trauma, the the physical impact comes before the burning. 38:41 No, no, there is the case he didn't hit someone with the spit, rather you poked someone with the spit, and therefore again, it's the sharpness once again that is causing the injury. 38:49 Incredible. Okay, we'll say the takeaway from here, just focus over here cuz the spit case is much more of an injury case, not a case. 38:57 But for our purposes, interestingly enough, you should not heat up a knife, but even if you did and it's blazing hot, the is going to be kosher because we assume it's the sharpness of the knife that does the cut. 39:09 Furthermore, the base of separates, so really we don't view it as if the sides of the knife are actually burning anything, and therefore it's kosher. 39:24 You know what I'm saying? 39:25 What happens if you have an knife and you do with that knife? 39:29 What's the Ultimately again, the is kosher, but you cannot use that knife to go ahead and cut the meat. 39:40 What's the say you're allowed to use it for why? 39:46 Because the act of by definition is destructive. 39:49 Now again, why is the act of destructive? 39:52 So, we'll say cuz remember again, Rashi points out over here, a living animal is much more valuable than a dead animal, right? 39:59 Cuz what can a dead animal be used for? 40:00 What can be used for? 40:02 Food. That's it. A living animal could be used ultimately again for plowing, for for breeding. 40:07 Yes, you could always to eat it. 40:09 [clears throat] So, therefore the act of itself by definition is considered to be something construct destructive. 40:14 Because of that, it's not considered to be a constructive use of avodah zarah and therefore it's mutar. 40:23 On the other hand, as we learned basar metukenin, you can't cut up meat with it. 40:28 Why? Because the act of cutting up meat is considered to be a constructive act and therefore you are benefiting from avodah zarah. 40:35 Incredible. Amar Rava, Rava says, "But this is not always true. 40:38 Pa'amim she'asahu There are times where even shechitah is going to be assur." 40:42 What's the case? As the Gemara says, "B'misu kenes." 40:45 We're going to talk about this. 40:46 Misu kenes is an animal that is about to die. 40:48 So, when an animal is about to die, it is in my best my best interest to shecht it. 40:52 Why? Because if it dies, obviously again, I can't use it. 40:56 But if I shecht it before it dies, then ultimately it is fit for use. 41:01 So, therefore that would be that would be a constructive a constructive shechitah and therefore you could not use the knife of avodah zarah. 41:07 Similarly again, machatich mutar, but you could come up with the case of of cutting meat that could be mutar. 41:13 What is that case? 41:14 Basar mekayem b'korbanos. So, let's say for example, let's say you have a a piece of meat. 41:19 So, Rashi points out over here that sometimes again you had like for example like a leg or a shoulder or the chest. 41:25 So, when that piece of meat was intact, that was a very chashuv a piece of meat that you could give as [clears throat] a gift. 41:31 Once you go ahead and you begin to cut that up, it loses its chashivus. 41:35 So, that would be an act of deconstructive, right? 41:38 Or destructive cutting, which you could use a knife for avodah zarah for. 41:41 So, what I'm saying, bottom line what it comes down to is the Gemara seems to be saying is you could use a knife of avodah zarah as long as what? 41:48 As long as the act that you're doing is {quote} {unquote} destructive and not constructive. 41:53 Cuz if you if it's if it's destructive, you're not considered to be getting hana'ah benefit from avodah zarah. 41:59 Incredible. So, the Gemara goes right there. 42:02 The same way clay mishum shalom bayis was assur, if you have a knife that was used for avodah zarah, how can you use it for your own shechitah? 42:09 Isn't there avodah zarah shmutz on it? 42:11 In other words, the assumption we're talking about here is, what did you do with this knife? 42:14 What did you do with this knife? 42:15 You went ahead and you shucked it carbonos for Avodah Zarah. 42:19 So, don't I have Avodah Zarah schmaltz on it on this knife that should make it problematic for me to use for shita on the base? 42:25 The Mar says, "Bichadasha." 42:27 It's a brand new knife. 42:28 Not a brand new knife, brand new knife that was dedicated, you know, for Avodah Zarah, but not yet used. 42:33 But but dedicated, allocated. 42:35 So, the Mar says, "One second, chadasha." 42:37 Beiner Rebbi Yishmael, Beiner Rebbi Akiva, Mishamshei Avodah Zarah Mehein, u'Mishamshei Avodah Zarah Einan Assur ad she avdu. 42:44 But one second, one second, Rebbi says, "A knife A knife is what's called Mishamshei Avodah Zarah, which literally means like an attendant of Avodah Zarah." 42:53 In other words, a knife is a utensil used in the service of Avodah Zarah. 42:58 That is different than what? 43:00 Than what? Than an Avodah Zarah itself. 43:03 Than let's say an idol. 43:04 So, something that is used for Avodah Zarah only becomes assur once it's used. 43:12 Just because it's dedicated or allocated, that does not make it assur. 43:15 So, if we're talking about a brand new knife that was designated for Avodah Zarah use, but was never actually used, that's not assur. 43:24 That's not assur. So, what's the case? 43:26 Rebbi Yishmael the possuk "B'gav Avodah Zarah oh." 43:30 The possibility could be where what? 43:32 You chopped wood You used this knife to chop wood for Avodah Zarah. 43:35 So, Rebbi Yishmael says, "So, in this So, in that respect, it was used already for Avodah Zarah, but what? 43:40 There's no Avodah Zarah schmaltz on it because it was not used for animal sacrifice." 43:44 Rebbi Yishmael "B'ishina shel livna ba'ar." 43:46 The other possibility is what did you do? 43:48 You koshered it. You koshered it. 43:50 In other words, you koshered it with fire. 43:51 You put the knife in fire, so any schmaltz that was there burned off, and therefore again, there's no kashrus issue, right? 43:58 So, again, in other words, there's an there's a use of Avodah Zarah issue, right? 44:02 It was used for Avodah Zarah, so can I go ahead and now use it for shita, but there's no conscious issue because of the schmaltz of the avodah zarah on it. 44:10 That doesn't exist. It must say you know both sides. 44:13 So, interestingly enough, what seems to come out of the sugya is you can use a knife of avodah zarah for shchita because halacha l'maaseh shchita itself is considered to be a destructive act. 44:23 Why? Because a living animal is more valuable ultimately again than a dead animal. 44:29 So, a knife of avodah zarah can be used for something destructive, but cannot be used for something constructive. 44:34 Next. Itmar, "A shocheit b'sakin shel avodah zarah." 44:37 So, if you go ahead and we'll say so now we're following up on this. 44:40 That that that seems to be the conclusion of the Gemara up until this point. 44:45 But, we'll see whether or not that's true. 44:46 So, let's go weiter. 44:47 Itmar, "A shocheit b'sakin shel avodah zarah." 44:50 If you shacht with a knife of avodah zarah, Rav Amar Koleif. 44:53 Rav says you have to remove a layer of the animal by the neck. 44:58 In other words, the area of contact, the area of the animal that the that the animal that the knife came in contact with, koleif, you have to peel off that area. 45:06 You just have to remove a very thin layer of the neck just corresponding to the area where the knife came in contact. 45:11 Rav Bar bar Chana Amar Madya. 45:13 Rav Bar bar Chana says, "No, you just have to wipe it down." 45:16 You just have to wipe it down. 45:17 You don't have to you don't have to remove anything. 45:18 Just wipe down wipe down the area of contact. 45:20 Reish Lakish says, "What are they arguing about?" 45:22 The Mar says Rav Bechai says shchita sonein and Rav Mar says Rav Bechai says shchita rotze'ach. 45:26 So, maybe what they're arguing about the rotze'ach is the temperature of the area of shchita. 45:31 One opinion says that it's hot. 45:33 Because it's hot, therefore again it will absorb from the knife. 45:36 Because it absorbs from the knife, therefore what you have to remove a layer of flesh in the neck area where the knife came in contact. 45:42 The other opinion says, "No, it's cold. 45:44 Because it's cold, you have to be chosheish maybe for some schmaltz and therefore just wipe down the area of contact by the knife." 45:50 Rav Nachman bar Yitzchak says, "No, that is not true. 45:52 The kulei alma beis ha'shchita rotze'ach." 45:54 Everyone agrees that the area of shchita, the neck, is hot. 45:58 Man d'amar koleif shappir. 45:59 So, the opinion that says you have to remove a layer of flesh, that makes a lot of sense. 46:03 Omar and Omar Madia and one who says that ultimately all you have to do is wipe it down. 46:07 Why? I need the treaty Simona Fukey Dam Lo Beloy. 46:12 Since the neck is busy spurting out blood, therefore it's not absorbing. 46:17 In other words, the flesh only absorbs when it's not emitting. 46:21 But since at the time of Shrita it's emitting, therefore it's not absorbing. 46:25 Because of that all you have to do is just simply wipe it down. 46:28 You get the army there others who say the cooling on the base of Shrita is Sony. 46:32 Maybe everyone holds that the base of Shrita is actually cold. 46:35 Man down the Madia Shapi. 46:36 So the one who says you just have to wipe it down ultimately again that makes sense. 46:40 Man down the cooling the one who says you have to go ahead and literally remove a layer of flesh. 46:45 I go to the Sakina Bala. 46:48 So must be actually had this is me cuz cover, right? 46:50 Duka the Sakina means a knife is a unique utensil. 46:53 Why? Because since a knife is used with force, there may be a greater layer of absorption that occurs over there. 47:01 So because of that even if you want to say that the base of Shrita is cold, the Mesa again it will still absorb because of the force of the knife and therefore a local Mesa you have to go ahead and 47:13 remove a layer. So we'll also have to stop over here for today. 47:16 But again, just want to point out just want to point out fascinatingly enough a local Mesa this concept this Maklokes of base of Shrita does the base of Shrita absorb, doesn't it absorb? 47:26 So this is an ongoing Maklokes and ultimately again this Duka the Sakina we're going to come back to this as well. 47:31 Shkoyach everyone what a week what a week Shkoyach everyone tremendous. 47:35 Continue tomorrow in Hashem. 47:37 It's a short of a base tomorrow. 47:38 We're we're good. All right everyone zoom. 47:42 Good Shabbos everyone. Shabbos good Shabbos. 47:52 What?
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