Transcript Translit עברית
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0:31 Good morning, good morning, I will say let us begin by thanking all of our sponsors for this morning's shiur. 0:36 To thank our Talmud Torah sponsors for the month of Elul, Haba'ah linuach l'tovah, the Shonfeld family for dedicating all the shiurim and drashas this month l'ilui nishmas Mr. 0:48 Heshy Shonfeld, צבי מאיר בן משה אהרן הלוי, zichrono livracha. Justin and Abigail Rosemore for dedicating all the shiurim and drashas this month with tremendous gratitude to the entire kehilla and much hatzlacha on their move ahead. 1:01 And Leah Sol for dedicating all the shiurim and drashas this month in recognition of the entire kehilla, and b'ezras Hashem in the zchus of a refuah shleimah for Elana bas Esther. Baruch Meir and Gittel Dubin for dedicating all the shiurim and drashas this month l'ilui nishmas שרה חנה בת בערל נחום, Gershom ben Moshe, and 1:21 with tremendous gratitude to Hakkadosh Baruch Hu for a year of beautiful family simchas, b'ezras Hashem may our tfilos in Elul bring about the ultimate redemption and the coming of Moshiach bimheira biyameinu, Amen. 1:32 Our week of learning sponsors: Meron and Bria Samuel, in the zchus of a refuah shleimah for our Rav, Moshe ben Chana. 1:38 Our Daf Yomi sponsors: Yael and Sarah Steinberg, in the zchus of continued health for שמחה חנה בת סושה and for an ultimate refuah shleimah. 1:46 Thank all of our sponsors for their incredible generosity. 1:49 We hope that in the merit of our Talmud Torah, b'ezras Hashem, all of Klal Yisrael should be written and inscribed, inscribed and sealed b'ezras Hashem for a k'siva v'chasima tovah. 1:58 But with that, let us begin, we have a lot to do today, really great daf ahead of us, today's daf is Kuf Yud, 110. 2:04 We are picking up b'ezras Hashem on קוף טית עמוד בית. 2:10 Where did we leave off? 2:15 Kava, great, excellent, thank you, thank you, which is 2, 4, 6, 8, 10, 12, 14, 16 lines up from the bottom. 2:24 Thank you. So we say, so you remember again, yesterday's daf we were introduced to the very interesting idea that if you want to consume an udder or you want to consume the heart, both of these items require some prep in 2:36 order to make it fit for consumption. 2:38 The udder because of the absorbed milk, the heart because of the absorbed blood. 2:42 Now remember, I used the word absorbed by the heart, but remember it's not really absorbed, it's better to say by the heart that it is contained, and that's a big difference as we're going to discuss. 2:51 Another big difference is remember it's important to understand we're really dealing with two different halachic realities. 2:56 With the udder, we're dealing with absorbed milk, which at most, out of the gate, is what? 3:01 Is a d'rabbanan, right, is a d'rabbanan because at the end of the day, absorbed milk does not have the status of milk m'doraisa. Mah she-ein kein blood, even if it's contained internally, still has the status of blood. 3:14 So how do you prepare both of these items? 3:16 Essentially, you lacerate them, you cut them, allowing the milk, allowing the blood to drain, and therefore then you roast it. 3:25 Tosafos pointed out that our whole case over here is dealing with roasting because roasting also allows the blood to be extracted. 3:31 Halacha l'maisa, if you did not go ahead and cut these items beforehand, then what's the halacha and you roasted it? 3:37 The halacha is you could consume it. 3:39 Now by the udder, it sounds like over here we have a machlokes, a bunch of different girsos. 3:45 Can you consume it lechatchila, can you consume it bedieved? 3:49 By the heart, it is clear, lechatchila you shouldn't consume it. 3:53 If you did consume it, there's not a chiyuv because as Rashi in the mishna pointed out, what type of heart are we dealing with over here? 3:59 The heart of a very, a fowl, very small heart, and therefore again, halacha l'maisa, there's not a kizayis of blood. 4:08 So that's kind of the so now the Gemara introduces a new case over here. 4:11 Kava, what happens if you went ahead, what about a stomach of the animal? 4:15 Now the stomach of the animal of course is going to be problematic. 4:17 Why? Because halacha l'maisa, there could be real milk contained in there, real accumulated milk. 4:24 So the Gemara says קבה שבישלו בחלבו אסור, if you cooked the kava with its milk inside, it's going to be assur. 4:30 מה הפרש בין זה לזה, what's the difference between the stomach and the udder? 4:35 So the Gemara says זה כנוס במעיו וזה אין כנוס במעיו, very simple, because the udder does not necessarily have accumulated milk inside of it, mah she-ein kein the kava, the stomach absolutely does have accumulated milk inside of it. 4:49 So now the Gemara says keitzad koreia? 4:51 So when we speak about again, cutting up, cutting the udder before going ahead and roasting it, what's the process for cutting it? 4:59 Says the Gemara, Amar Rav Yehuda, koreia shasi v'erev. Rav Yehuda says actually it's a two-part process. 5:05 Number one, you do crisscross lacerations. 5:08 So really what you're doing is you're really, really slicing it, again to be clear, not cutting it up into pieces, but rather again, again lacerating it in a crisscross fashion in order to allow the milk to drain, and he also 5:20 adds v'tacho bakotel. V'tacho bakotel means you're pressing it against the wall, so as really to extract the milk. 5:27 אמר רב אלעזר לשמעיה, so Rav Elazar said to his attendant, koro li, go ahead and lacerate the udder for me, v'ana eichol, and I'm gonna eat it. 5:37 Ma kamashmalan? Masnisini. I don't understand why is it being brought down? 5:40 What is Rav Elazar adding in over here? 5:42 It's a meforesh Mishnah, to which the Gemara says הא קא משמע לן דלא בעינן שתי וערב וטחו בכותל. 5:49 Rav Elazar is adding in that although maybe ideally you want to cut it sheti v'erev and maybe you want to go ahead and press it against the wall, that is not a necessity. 5:58 Halakha l'ma'aseh what the Gemara's saying over here is really what you have to do is you have to cut it. 6:03 You have to cut it, but the crisscross cutting and ultimately again the pressing it against the wall, that's additional steps that may not be necessary. 6:10 Okay, rabosai, this is an incredible Gemara. 6:12 אמרה ליה ילתא לרב נחמן. So Yalsa, Yalsa was the wife of Rav Nachman. 6:17 So she said to him the following. 6:18 She said michdi, listen to this, כל דאסר לן רחמנא שרא לן כוותיה. 6:24 Anything the Torah prohibits, there is something corresponding that is permitted. 6:31 Right? If the Torah prohibits it, there is something corresponding that is permitted. 6:35 What does this mean? 6:36 For example, אסר לן דמא שרא לן כבדא. Torah says you can't eat blood, but yet you're allowed to eat liver. 6:44 You're allowed to eat liver. 6:45 Rabosai, in the eyes of Chazal, essentially again, the liver is congealed blood. 6:50 So therefore again you in other words, you can't eat blood, but if you want to know what blood tastes like, there's the liver. 6:56 The Gemara says niddah, dam tohar. 6:58 So one is not allowed to have relations with a woman who's a niddah, but yet rabosai, there's a concept of dam tohar. 7:04 Now we don't really have this contemporarily, but dam tohar is technically biblically is after childbirth, there is a period of time where if a woman is still if she's bleeding, she's permitted to her husband. 7:16 Different durations for the birth of a boy versus the birth of a girl. 7:20 Like contemporarily, we don't have this because in our day and age, pretty much the halakhos of zava, niddah, yoledes have all been subsumed underneath the umbrella of niddah. 7:32 Everything is there. But again, but the Gemara's point over here is you can't have relations with a woman who's a niddah, but yet again, there's a concept of dam tohar where even if a woman is bleeding, technically, technically, she is permitted 7:43 to her husband. Chelev behemah, so you're not allowed to eat the chelev of an animal, but corresponding to that is chelev chayah. 7:50 Ultimately again is the chelev of a chayah, which is permitted. 7:53 Chazir, you can't eat chazir, mocha d'shibuta. 7:58 So apparently the brain of the shibuta fish tastes like chazir. 8:03 Tastes like chazir. So if you want to know what chazir tastes like, eat shibuta brains and you'll get that. 8:08 Gemara says, I lost the place, sorry. 8:10 Ah, sorry, giruta, giruta. So Rashi points out over here giruta is of tamei, is a non-kosher bird. 8:24 You're not allowed to eat giruta, lishna d'kavra, fish tongue. 8:28 Fish tongue apparently again tastes like this non-kosher bird. 8:31 Eishes ish, obviously one is not allowed to be with a married woman, but yet again what's the corresponding hetter? Grusha b'chayei ba'alah. 8:40 But yet one is permitted to marry a divorcee even while her husband is still alive. 8:45 Okay. Eishes ach, brother's wife is prohibited, yevamah, ultimately again there's permission to do yibbum. Kutis, ultimately one is not allowed to marry a non-Jewish woman, yefas to'ar, and rabosai, incredible, this week's parsha. 8:59 This week's parsha, yefas to'ar. So rabosai, so Yalsa was making this point to her husband, and this is actually something really fascinating to contemplate, that for every single thing that Hakadosh Barukh Hu prohibits, there is something corresponding that is permitted that is very much 9:15 like the thing that is prohibited. 9:17 So therefore she says to her husband, listen to this, בעינא למיכל בשרא בחלבא. 9:22 So she says to Rav Nachman, I want to taste bisra b'chalva. 9:26 Okay? Bisra b'chalva is assur, anything that Hakadosh Barukh Hu prohibited there's something corresponding. 9:31 I want to taste bisra b'chalva. 9:33 So אמר ליה רב נחמן לטבחי זויקו לה כחלי. So Rav Nachman said to his butchers, prepare for my wife an udder. 9:42 Right, prepare for an udder, apparently an udder tastes like bisra b'chalva. 9:46 אי והא אנן תנן קורע? So rabosai, so something Rav Nachman just said to his butchers to prepare the udder without any prep. 9:54 But one second, don't you have to first lacerate and cut the udder, allow it to drain from the milk? 9:58 Rav Nachman makes it sound like you just prepare the udder. 10:00 one, two, three, to which the Gemara says a-hu lekdeira. Rabossai, this is fascinating. 10:05 So Rav Nachman felt that when the Mishna said you have to cut it, that's only if you're cooking it, bishal, but if you're roasting it, it does not require any pre-prep. 10:15 Any pre-prep. Rather, again, you're just allowed to roast it. 10:18 Ai, והא קתני שבשלו דיעבד אין לכתחילה לא. So the Gemara says, ai, but one second, but the Mishna says shebishlo, which makes it sound like, again, bedieved yes, lechatchila no. 10:30 הוא הדין דאפילו לכתחילה ואיידי דקבעי למתני סיפא קבע שבשלו top of yud gimmel, top of kuf yud sorry, 110, בחלבה אסורה דאפילו דיעבד נמי לא תנא נמי רישא שבשלו. 10:44 So Rabossai, in the Mishna that we were speaking about, it makes it sound like it's only bedieved, it's only to go ahead and provide mishnaic or braisa symmetry. 10:52 So Rabossai, this is really fascinating. 10:54 So this, this is highlighting over here of another fundamental machlokes in all of this. 10:58 Tosafot, remember, again, we were operating under the idea that whenever we saw bishal in this context, bishal always meant tzli. 11:06 That's what Tosafot told us. 11:07 It's clear that Rav Nachman did not understand it that way. 11:10 And Rav Nachman understood that when the Mishna slash the braisa tells us that you have to go ahead and make incisions, you have to make lacerations to drain the udder, that is only talking about if you're cooking it. 11:22 Cooking it meaning in a liquid medium. 11:23 Because then you have to really drain the milk beforehand. 11:26 However, if you're roasting it, it does not require any prep and you could just roast it straight. 11:31 And therefore, again, when Yalta, Mrs. 11:33 Rav Nachman, wanted to taste basar bechalav, you want to taste basar bechalav? 11:37 Taste like roast up, roast up an udder, and you could taste basar bechalav and he felt that there was no pre-prep which was required. 11:45 Incredible. Incredible. Rabossai, what's the pshat in this Gemara? 11:47 What's the pshat in this Gemara? 11:49 Not the udder piece, but that Yalta says that every single thing that Hakadosh Baruch Hu went ahead and prohibited for us ultimately, again, there's some corresponding permitted item. 12:02 What's the pshat? So perhaps the idea is like this. 12:06 Rabossai, in Yiddishkeit, there are a lot of things that are prohibited. 12:09 And sometimes it might, one might think that perhaps Hakadosh Baruch Hu is just trying to drain and take away some of the joy of life by prohibiting things to us. 12:20 Right? Maybe it feels a little bit onerous. 12:22 Maybe it feels a little bit oppressive. 12:23 Maybe it feels just a little bit heavy. 12:25 So what Yalta was saying was like this is: the fact that for every single thing that is prohibited, there is something else corresponding that is permitted, indicates to us the idea that the reason why Hakadosh Baruch Hu prohibits things is not to 12:41 make life difficult for us, is not to take away joy from us, not to take away simcha, but to allow ultimately, again, for our own growth and our own self-actualization. 12:53 The fact that for every single thing that is prohibited, you could find a corresponding permitted flavor, Hakadosh Baruch Hu wants life to be beautiful for us. 13:01 He wants life to be incredible for us. 13:03 But he also understood that he needs to lead us down a path that is conducive for self-actualization. 13:09 And the things that are prohibited are only prohibited because they hold us back. 13:14 Veharaya, you want to taste basar bechalav, eat an udder. 13:18 Right? You want to taste a chazir, eat the shibbuta brains. 13:22 Okay, you want the flavor, you could find the flavor. 13:25 Yefat toar. But just understand when I prohibit things for you, it's no different than a parent's. 13:31 Right? When a parent says to their child, you can't have the candy. 13:35 In the eyes of the child, the parent is mamash like Amalek. 13:39 You're Amalek. You're Amalek. 13:41 How do you not let me have this candy? 13:43 But the parent understands, I'm trying to give you a more constricted path so that im yirtzeh Hashem you'll succeed. 13:50 Because if you're ten years old and you have no teeth because you just ate candy all the time, life is not going to be good. 13:56 And although it seems like the sweetest thing now is to ingest as much as you can, I know the path that you need to go on. 14:03 Hakadosh Baruch Hu knows the path each of us needs to go on in order to fully self-actualize. 14:08 And at some times, it feels constricted. 14:11 And sometimes it feels limiting. 14:12 And sometimes it can even feel suffocating. 14:15 Hakadosh Baruch Hu says, I love you. 14:17 I love you. Veharaya, every single thing that I prohibit, there's something corresponding that you could have. 14:23 But just understand Rabossai, the limitations are never there to prevent us from experience the simcha in life. 14:30 Aderaba, just the opposite. 14:31 The limitations are there to allow us to put us on a path where we can actually be successful in life. 14:37 Incredible. Let's go further. 14:39 Rabossai, the Gemara says as follows: קוף יוד עמוד א, 110a, second line down. 14:43 כי סליק רבי אלעזר אשכחיה לזעירי. Rabbi Eleazar went to Eretz Yisrael. 14:48 He found Zeiri. אמר ליה איכא תנא דאתנייה לרב כחלא. 14:53 So who is the Tanna? 14:55 Who is the person who taught Rav, who taught Rav the halachos concerning kachal? 15:01 the halachos concerning the udder. 15:02 Now if you look at Rashi, Rashi says over here, it's the third line from the top in Rashi: דאסיני לרב כחל יש כאן מי ששנה לרב כחל שבשלו בלא קריעה אסור באכילה ולישנא בתרא דרב השמיענו רבי אלעזר. 15:14 Now again, Rabbi Elazar had the second version of Rav. 15:19 And in the second version of Rav, Rav said that halacha lemaiseh, if you go ahead and you roast an udder without first lacerating it, without first cutting it, halacha lemaiseh the udder is assur. 15:34 The udder is assur. 15:35 So now Rabbi Elazar comes to Eretz Yisrael. 15:38 He finds Zeiri. He says, I'm asking, I'd like to find who taught Rav that halacha. 15:44 אחוויה לרבי יצחק בר אבודימי. So they pointed to רבי יצחק בר אבודימי. אמר ליה אני לא שניתי לו כחל כל עיקר. 15:52 I didn't teach Rav anything to do with the udder. 15:54 ורב בקעה מצא וגדר בה גדר. Rather let me tell you what happened, why did Rav, because they're trying to figure out why did Rav rule so strictly when it came to the udder? 16:06 Because raboisai, it is a very restrictive ruling, because remember everyone, everyone agrees with the same basic premise. 16:12 What's the premise? That milk absorbed in the udder is really mutter midoraisa. 16:17 That's not milk. Absorbed milk is not called milk. 16:19 So the milk is really mutter midoraisa. 16:21 If the milk is mutter midoraisa, so I got it, you want to lacerate it first to drain the milk before you roast it. 16:29 But ex-post facto, why would you say that the udder is assur? 16:33 That's a very restrictive, almost like unnecessarily restrictive ruling. 16:38 So listen to this. 16:38 So רבי יצחק בר אבודימי בר אבודימי בר אבודימי says, I didn't, I didn't teach Rav that ruling, but I'll tell you what did happen. 16:49 Literally translated, Rav found an open field, an open valley, and he put up a fence around it. 16:56 What does that mean? 16:57 Listen to this. Raboisai, incredible story. 16:59 Rav went to the city of Tatlafush. 17:05 What happens? שמע לההיא איתתא דקאמרה לחברתה. He overheard one woman speaking to her friend and she said the following: רביעא דבשרא כמה חלבא בעי לבישולי. 17:14 If you're cooking a revia of meat, a revia of meat, how much milk do you need for that recipe? 17:21 So he literally hears one woman asking another woman for the recipe for bassar bechalav. 17:27 You know, I lost my bubbe's, I lost my bubbe's recipe for bassar bechalav. 17:32 Tell me, you know, do you have a good recipe for bassar bechalav? 17:34 So raboisai, when he heard this, now what did this represent? 17:37 What did Rav understand? 17:37 So אמר לא גמירי דבשר בחלב אסור. Now he understood raboisai, this was not rishus. 17:43 This was am-aratzus. This was, this was just good old, good old ignorance. 17:51 They literally were so ignorant that they had no idea even about bassar bechalav. 17:57 So Rav realized that he needed to step in. 17:59 וקאסר להו כחלא. So raboisai, so what did he do? 18:02 He understood that what he needed to do over here was that halacha lemaiseh, he needed to step in and create just a new framework for them. 18:11 Now raboisai, now sometimes, this is actually very apropos, you know, the Rambam writes in Hilchos Deios that when a person's trying to correct a behavior, sometimes what you need to do, right, let me take a step back. 18:23 The Rambam's most beautiful idea in Hilchos Deios is the path that you should always adopt in life is the derech hamemutza, the middle path. 18:33 But sometimes in life when things are so askew, sometimes what you have to do is you have to swing the pendulum so dramatically like in the other direction so that therefore it settles back somewhere in the middle. 18:46 That's a lot of life is like that. 18:48 So Rav walks in over here and he realizes, oh my gosh, these people do not even know about bassar bechalav. 18:55 They're just ignorant, just profoundly ignorant about the totality of bassar bechalav. 19:00 So what does he do? 19:01 He comes in and he swings the pendulum in the opposite direction. 19:04 He says, chevre, even an udder, even an udder is assur. 19:09 And if you go ahead, so again, if you go ahead and you lacerate the udder before and drain the milk and then roast it, it's fine. 19:14 But if you roasted it without draining it, it's assur. 19:18 This is where, so Rabbi Yitzchak says, this is where Rav's chumra originated from. 19:24 רב כהנא מתני הכי. רב יוסי בר אבא מתני אנא כחל של מניקה שניתי לו ומילתא בלא טעמא לא שניתי לו כחל סתם. So listen to this. 19:36 So רבי יוסי בר אבא says, I have a different version about how Rav got to his chumra. Rav got to his chumra like this. 19:42 I taught this halacha that an udder, if it's not lacerated before it's roasted, is going to be assur, as the udder of a nursing animal, an animal that's nursing its young. 19:53 Because obviously if an animal is nursing its young then what? 19:55 Then what? Then that udder is, that udder is filled with milk. 20:00 if you don't drain that udder before roasting it, that's when it's going to be assur. 20:06 I taught this over to Rebbi Chiya, and Rebbi Chiya, when he taught it over to Rav, did not qualify this. 20:12 Now literally again from the sharpness of Rebbi Chiya. Rebbi Chiya was very sharp and Rebbi Chiya understood himself the distinction between the udder of a nursing animal versus the udder of a stam animal. 20:22 The problem just was that Rebbi Chiya did not convey this distinction to Rav when he was teaching him, and therefore Rav just took this halacha to mean the udder of all animals. 20:32 Again rabosai, two different versions ultimately again about how Rav got to his particular restrictive ruling. 20:39 In version one, Rav's restrictive ruling about the udder was a result of what he found in this Tanna of Tatlapush. 20:47 In version number two, Rav's restrictive ruling regarding all udders is actually the result of a mistake, that when it was taught him it should have been taught him as the udder of a nursing animal, but Rebbi Chiya did not explicitly make 20:59 that distinction and therefore Rav was just machmir with all udders. 21:02 Incredible. Rabin and רבי יצחק בר יוסף איקלע לבי רב פפי. 21:07 Suppose listen to this. 21:08 Rabin and רבי יצחק בר יוסף went to the house of Rav Pappi. 21:12 אייתו לקמייהו תבשילא דכחלא, they brought before them a cooked dish of kachla, of udder. 21:16 achol, רבי יצחק בר יוסף ate it. 21:19 Rabin lo achol, and Rabin did not eat it. 21:23 Suppose listen to this. 21:24 This is incredible. So Abaye, Abaye is there and Abaye says, Rabin tichla. Abaye said, now again rabosai, it's important to understand they went to the house of, they're in the house of Rav Pappi. 21:36 The host is going to be important in just a moment. 21:39 So Rav Pappi serves them udder. 21:41 Ultimately again רבי יצחק ate it. 21:42 Rabin didn't eat it. 21:43 amar Abaye. Abaye is there and Abaye says, Rabin tichla. 21:45 He says to Rabin. 21:47 Now tichla means שכול קובר את בניו. 21:51 So Rabin's children predeceased him, nebach, rachmana lishizlan. 21:57 So Abaye calls him Rabin the bereaved one. 22:00 Now we'll see, we'll see why that is in just a moment. 22:03 Rabin the bereaved one, amai lo achol, why are you not eating? 22:07 Why are you not eating the udder? 22:08 michte, now listen to this. 22:10 michte, here we go. 22:11 דביתהו דרב פפי ברתיה דרבי יצחק נפחא הויא. So Rav Pappi was married to the daughter of Rabbi Yitzchak Nafcha. 22:18 רבי יצחק נפחא מרי דעובדא הוה, and Rabbi Yitzchak Nafcha was very careful with all of his actions. 22:26 אי לאו דשמיעא לה בי נשא לא הוה עבדא, and his daughter, had she not seen that her father ate udder, would have never served it. 22:36 So rabosai, this is incredible. 22:37 So essentially Abaye, Abaye says to Rabin, Abaye says to Rabin, if Rav Pappi's wife, who is the daughter of Rabbi Yitzchak, is serving you udder, you could eat it. 22:48 You could eat it. 22:50 Again rabosai, incredible. Now why, why Abaye referred to Rabin as Rabin tichla, Rabin the bereaved one, we'll see in just a little bit. 22:59 Hold on to that. 23:00 Let's do one more story. 23:01 So rabosai, listen to this. 23:03 בסורא לא אכלי כחלא בפומבדיתא אכלי כחלא. In Sura they would not eat udder, in Pumbedita they would. 23:11 So the Gemara now tells a story. 23:13 This is a really incredible maiseh. 23:13 רמי בר תמרי דהוא רמי בר דיקולי מפומבדיתא איקלע לסורא. So Rammi, Rammi bar Tamri, also known as Rammi bar Dikuli, he was from, right, he was from Pumbedita, and ultimately again he went to Sura. 23:28 Now again rabosai, that's why we had the intro. 23:30 In Pumbedita they ate udders, in Sura they didn't. 23:33 So watch what happened. 23:34 במעלי יומא דכיפורי אפקינו כולי עלמא לכחלינהו. So rabosai, what happens? 23:38 It was erev Yom Kippur. So Rammi, Rammi comes to Sura on erev Yom Kippur. 23:49 And again rabosai, what happens on erev Yom Kippur? erev Yom Kippur there's a lot of shchita. 23:53 Why? seuda mafsekes, right, because again you have to have a beautiful meal, a beautiful seuda before the fast starts. 24:00 So what happens? There's a lot of shchita going on in Sura. 24:02 In Sura no one eats the udders. 24:04 So what were they doing? 24:06 They were discarding the udders into the street. 24:09 So what happens? So the Gemara says, שאזל איהו נקטיהו ואכלינהו. 24:12 Rammi bar Tamri saw all of the discarded udders. 24:18 Now remember Rammi is from Sura, sorry, he's from Pumbedita. 24:22 In Pumbedita they ate udders. 24:24 So what did Rammi do? 24:26 He walked around the street and he gathered up all of the udders, gathered up all the udders because for him he was going to go ahead and eat this. 24:35 So again rabosai, the backdrop to the story also is that we're going to see, well, let's first finish the story. 24:41 אייתוהו לקמיה דרב חסדא. So they brought Rammi in front of Rav Chisda. 24:46 Why? Because the townspeople were incredibly, were incredibly incensed that Rammi bar Dikuli, Rammi bar Tamri was eating the udders. 24:55 After all again this is Sura. 24:57 In Sura we do not eat the udders. 25:00 So they brought him before Rav Chisda. Rav Chisda. Amar lei amai ta'avet hachi? 25:03 So Rav Chisda said Rami, what are you doing? 25:06 Why are you eating the udders? 25:07 You're in Sura. In Sura we don't eat the udders of the animal. 25:10 Amar lei מדוכתיה דרב יהודה אנא דאכיל. So Rami bar Tamri what do you want from me? 25:16 I'm from the city of Rav Yehuda, right, and in the city of Rav Yehuda we eat the udders, we eat the udders. 25:21 So Amar lei ve-lais lach. So Rav Chisda said to them, wait one second, do you not hold of the idea נותנין עליו חומרי המקום שיצא משם וחומרי המקום שהלך לשם? 25:28 But one second we have a halacha. 25:34 What's the halacha? Essentially, when in Rome, right, in other words that's fine that you come from a place where they eat the udders but le-ma'aseh now you find yourself in a place where we don't do that and don't you understand 25:46 that when you travel to a new place you take the chumros of your place of origin and also the chumros of the place where you are right now? 25:53 Amar lei chutz le-tchum achlinu. So Rami bar Tamri said I was I ate the udders outside of the tchum. 26:02 You're right of course I wasn't going to eat the udders in the city itself in the presence of the townspeople who don't eat it. 26:09 I ate it outside of the tchum. 26:11 So they asked him u-be-mai taveitasnu? 26:12 What did you roast the udders with? 26:16 Amar lei be-partzani. I roasted it with grape seeds old grape seeds. 26:21 Rashi says חרצנים שמעץ היקבים ועברתם. I used grape seeds as fuel. 26:27 אי ודלמא מייין נסך הוו? But where Rami how did you use the grape seeds? 26:32 Maybe they came from yayin nesech? Rabosai first line Amar lei It was clear that the grape seeds were very old and they were more than a year old and Rashi points out over here that after a year the grape seeds essentially lose their 26:47 identity and therefore there's no yayin nesech issue potential yayin nesech issue. 26:51 אי ודלמא דגזל הוו? Maybe those grape seeds belonged to someone? 26:56 How do you know you were able to use them? 26:57 Maybe they belonged to someone you didn't have right to use it? 26:59 Amar lei יאוש בעלים הוה בהו. No it was clear to me that the owners had despaired of it even if they were owned why de-kadchu be-hu chilfei. 27:08 Because literally again they were like they were like thorns. 27:11 Rashi says over de-kadchu be-hu chilfei גדלו בהם מחמת שנרקבו ונעשו עפר. 27:14 They were stuff growing out of the grape seeds which indicated that they were decomposing and being left alone so indicated to me that even if they were owned at some point by someone the owners mafkir them. 27:29 Again therefore again so Rabosai so Rami explained his behavior again he was not eating the udders inside of the inside of the city limits he was roasting it with grape seeds which were hefker. 27:41 Okay fine. חזייה דלא הוה מנח תפילין. So they saw that Rami was not wearing tfillin. 27:48 Again Rabosai Rashi points out over here that halacha le-ma'aseh people would normally wear tfillin the whole day. 27:53 Amar lei מאי טעמא לא מנחת תפילין? Rami why are you not wearing tfillin? Amar lei cholei me'ayim hu. 28:00 Was incredible. He said I suffer from stomach illnesses stomach illness. 28:05 So because of that again Rabosai remember tfillin requires a guf naki tfillin requires a clean body. 28:10 So therefore he says you know I have to use the bathroom often my stomach is not in good shape and therefore I'm not wearing my tfillin. 28:15 So the Gemara says ve-amar Rav Yehuda חולי מעיים פטור מן התפילין. 28:19 Rav Yehuda my Rebbe said that someone who suffers from ongoing stomach illness is patur from tfillin. 28:25 חזייה דלא הוה כרמי חוטי. He saw that he saw that Rami was not this was Rav Chisda right Rav Chisda saw that Rami wasn't wearing tzitzis. Amar lei מאי טעמא לית לך חוטי? 28:39 Why do you not have tzitzis on your garment? 28:42 Amar lei tallis she'ula havi. Because it's not my clothing. 28:47 I I don't own my own clothing. 28:50 I borrowed I borrowed clothing from someone. 28:53 ve-amar Rav Yehuda Rabosai amud beis and ve-amar Rav Yehuda And Rav Yehuda said that a borrowed garment is patur from tzitzis for the first 30 days. 29:07 Okay so the Gemara says ad hacha so again Rabosai so ad hacha before before we even go on before we even go on Rabosai so just like what is this? 29:19 What what what is this story? 29:21 So just Rabosai so just if you put this all together just look at the brief biographical sketch of of Rami bar Tamri or Rami bar Diqulay who is also Rami bar Chama so listen to this brief biographical sketch. 29:32 He's eating udders right which Rabosai indicates and he's collecting udders which indicate right collecting udders that's number one right number two suffering from ongoing stomach illness number three therefore not wearing tfillin number three doesn't own his own clothing ultimately goes 29:49 ahead and and is wearing borrowed clothing. 29:53 Rabosai when you put those factors together what's what's the narrative that you could reach? 29:58 He's obviously in again in a very compromised state in life. 30:01 Obviously poor, therefore probably doesn't have the ability to go ahead and seek out proper medical attention for his ongoing medical issues. 30:10 He's eating udders, which is the part of the animal that everybody is discarding. 30:15 And rabosai, yet with all of that, who is he? 30:18 Who is he? Rami bar Chama. 30:20 Which rabosai, the entire mussar haskel of this story is, no matter what your life circumstances are, all of us have the ability to actualize greatness. 30:33 We go through life and we often think that our challenges are the excuse we have for non-accomplishment. 30:40 I have this problem, I have that problem. 30:42 You know, if I didn't have any problems, then of course I'd be great. 30:45 If I didn't have any challenges, then of course I'd self-actualize. 30:48 Rabosai, there is no person who does not have challenges. 30:51 And no matter how acute the challenges may be, at the end of the day, at the end of the day, no matter what life takes from you, you have the ability to self-actualize. 31:03 And rabosai, this goes back beforehand. 31:05 Abaye called Ravin, right? 31:07 You remember rabosai, when Ravin wouldn't eat the udder? 31:09 So what did Abaye call him? 31:11 Abaye called him Ravin Tichla. Ravin the bereaved one. 31:15 Ravin the one who lost his children. 31:17 Rabosai, what an insensitive thing to say. 31:20 You're calling a guy, you're reminding a guy every single day that he lost his children? 31:24 Rabosai, it's not insensitivity. 31:26 It's Abaye highlight. He was known by this why? 31:30 Because despite the fact that he suffered such staggering loss, he was still Ravin. 31:37 He was still Ravin. Ravin Tichla. Ravin the one who lost his children, and yet still Ravin. 31:43 Because rabosai, at the end of the day, life takes stuff from us all the time. 31:50 Hakadosh Baruch Hu visits difficulty and adversity upon us all of the time. 31:55 But difficulty, adversity, and loss is never an excuse for non-performance. 32:02 No matter what your challenges, I have to pull it together and I have to overcome and I have to transcend. 32:10 No one ever guarantees us an easy life. 32:13 No one ever guarantees us an everyone lived happily ever after. 32:17 No one ever guarantees us ease in the 120 years that we have halevai. 32:22 Whatever the challenges, rabosai, Hakadosh Baruch Hu gives us the ability to weather the challenge and not just to overcome it, but to be successful not despite the challenge but because of the challenge. 32:34 Ravin lost his children and yet rabosai, his name is in the daf gemara for all eternity. 32:41 The loss of a child rachmana litzlan. 32:42 When we think about the world of challenges that we could face, it's probably one of the worst things that a person could endure. 32:47 Yet Ravin endured it. 32:49 I don't know, I can't use the word overcome, because I don't think anyone ever overcomes the loss of a child. 32:55 The loss of a child. 32:56 But with that staggering loss, he still became the best version of himself. 33:01 Rami bar Chama is suffering with physical illness, suffering with poverty, and yet rabosai what? 33:07 He becomes someone whose names are forever emblazoned on the page of the Gemara. 33:13 No matter what your challenge is in life, know that if Hakadosh Baruch Hu gave it to you, He also gave you the tools to manage it and to become great not despite it but because of it. 33:24 Such incredible gemaras. So rabosai, so the story is not over. 33:27 So therefore Ravin has successfully defended his behaviors in the face of Rav Chisda. 33:34 So what happens? As he's sitting there in the beis din of Rav Chisda, what happened? 33:38 Ad hachi, as this whole conversation is happening, second line down from the top, kuf yud beis, 110b, as this story is occurring ad hachi, אייתוהו לההוא גברא דלא הוה מוקיר אבוה ואמיה. 33:51 Rabosai, listen to this. 33:52 As this all was happening over here, they brought into the beis din a guy who was not properly honoring his parents. 34:01 Rabosai, it's incredible. So he was not properly honoring his parents. 34:04 So what happened? Kafsui, they literally bound him. 34:07 Now what was happening over here? 34:08 Look at Rashi. Top Rashi on the daf. 34:11 כפתוהו על העמוד להלקותו. So they bound him on the pillar. 34:15 They're getting ready to flog this guy. 34:17 They're getting ready to give malkus because he did not properly honor his parents. 34:21 Now, what's that about? 34:23 If you look at Rashi, so he says כי דתניא בדברים שבין אדם למקום במצות לא תעשה שכבר נעשית העבירה אבל במצות עשה שלפנינו ואינו רוצה לקיימה כגון אומרים לו עשה סוכה ואינו עושה לולב ואינו עושה מכין אותו עד שתצא נפשו. 34:39 So rabosai, this incredible, this incredible. 34:42 So remember there's two different types of malkus. 34:44 There's classic malkus, classic lashes where if you violate the lo taaseh, right? 34:49 You violate you eat chazer, right? 34:51 You're about to eat a piece of chazer, they warn you, beis din warns you in front of two witnesses don't eat the chazer and you eat the chazer anyway, malkus. 34:58 How much malkus? So we go ahead and we... 35:01 get the court physician, they do the physical, and they assess how many malkus ultimately again you could sustain. 35:06 Rabbosai, and Rashi says there’s another kind of malkus. 35:09 What’s the other kind of malkus? Beis din tells you to perform a mitzvah and you’re not willing to do it. 35:15 So they tell you, do the mitzvah, you’re not willing to do it, there beis din has the ability to flog you, to get you to do the mitzvah. 35:22 And how much could they flog you? 35:24 How much could they flog you? 35:25 Literally until it kills you. 35:27 So it’s incredible. So they could flog you literally again until death okay no, they’re not going to flog you until death, but the point over here is they could flog you as much as they want to flog you, right until 35:36 they get you to do the mitzvah. 35:38 So Rabbosai is incredible story. 35:39 So there was this guy who was not taking care of his parents. 35:42 Incredible. Whatever this means, he wasn’t taking care of his parents. 35:47 So they brought him into beis din to flog him, to get him to take care of his parents. 35:52 So the Gemara says what happened? 35:53 Amar lehu, so Rami, Rami bar Chama stands there in the beis din and he says, “Shavku”, you really should let the guy go. 36:01 You should let the guy go, you shouldn’t flog him. 36:03 Why? Desanya because we learn כל מצות עשה שמתן שכרן בצדה אין בית דין של מטה מוזהרין עליה. 36:10 Because again we have a masorah, what’s the masorah? 36:13 Any mitzvah where the reward is recorded next to the mitzvah, beis din does not go ahead and flog, beis din does not compel someone about it. 36:22 So Rabbosai take a look at Rashi. Rashi says שמתן שכרן בצדה למען יאריכון ימיך וכך פירש מתן שכרה לומר אם לא תקימנה זהו עונשו שלא תטול שכר זה. 36:31 It’s actually very interesting Rabbosai. Rami bar Chama felt like this. 36:38 He said that anytime the Torah goes out of its way to write the reward next to the mitzvah, it’s HaKadosh Baruch Hu's way of saying listen, if a person performs the mitzvah good, and if not, that’s between me and them. 36:53 That’s not for beis din to get - it’s not for a human beis din to get involved. 36:57 So because honoring parents, the mitzvah is written there, right, the mitzvah is actually again recorded כבד את אביך ואת אמך למען יאריכון ימיך, Rabbosai just as an aside by the way, the Abarbanel says so beautifully, why is it that the reward for honoring parents is written right 37:14 by the mitzvah? Right, כבד את אביך ואת אמך למען יאריכון ימיך to enjoy longevity? 37:19 So beautiful Abarbanel, the Abarbanel writes because everyone knows that sometimes to honor your parents in the appropriate way literally takes years off your life. 37:30 Right, the honoring the parent can be such an overwhelming and difficult thing because the reality is sometimes parents aren’t easy to honor. 37:41 And sometimes again to treat my parents, to care for my parents in the right way literally could suck the very life force out of me. 37:49 HaKadosh Baruch Hu says, HaKadosh Baruch Hu says I promise you, if you take care of them, whatever that takes away from you, I'll give back to you. 37:57 Incredible, incredible. Point Rami bar Chama said is that halacha l'maaseh if HaKadosh Baruch Hu said the reward there, beis din shouldn’t get involved. 38:05 Okay, so listen to this. 38:06 So Rav Chisda asked them, amar lei חזינא ליה דחריפת טובא. 38:10 So Rav Chisda says Rami, I clearly see that you are a very sharp, very smart man. 38:16 Amar lei אי הוית באתרא דרב יהודה אחוינא לך חורפאי. So again Rami bar Chama said the truth is, if I was home and in the presence of my Rebbi, then you’d really see my sharpness. 38:31 Like right now again I’m a visitor, right? 38:33 I’m here, I’m in a different town. 38:35 But if you saw me in the place of my Rebbi, oh, there I would really be, I’d really be very sharp. 38:40 Okay incredible. Amar lei Abaye l'Rav Safra כי סלקת להתם בעי מינייהו כבדא מהו אטומיה. 38:45 So Rabbosai listen to this. 38:47 So Rabbosai that that essentially closes out the sugya of the udder. 38:52 So we'll have to see halacha l'maaseh how if you actually want to eat udder, how you actually go ahead and prepare it. 38:59 So Rabbosai chevra just do me a favor, don’t eat udder, don’t eat udder until we do the halacha l'maaseh, okay? 39:05 I know it’s a lot to ask, but don’t eat udder until we finish the halacha l'maaseh and then im yirtzeh Hashem we’ll see that. 39:09 Ki salak, so the Gemara says so what happened? 39:11 Ki salak ashkechei l'Rav Zrika, amar lei, so baei minaihu kaveda mahu atumei. So what what what halachos do you know about the liver? 39:22 Again Rabbosai now we transition to the halachos concerning the liver. 39:26 Ki salak ashkechei l'Rav Zrika, so when it came to Eretz Yisrael found Rav Zrika, amar lei אנא שלקי ליה לרבי אמי ואכל. 39:41 So again when I was preparing the liver, ultimately again I went ahead and I cooked it. 39:42 Now shalak always means cooking it with a liquid medium. 39:43 I went ahead and I cooked it for Rabbi Ami and then he ate it. 39:46 Take a look at Rashi. Rashi says over here כבדא מהו אטומיה מותר לבשלו בקדירה או אסור מפני שפולט דם ואף על פי שכולה דם אפילו הכי לאחר שפירש ויצא הרי הוא דם ואסור. 39:59 So Rabbosai here’s the So rabbosai, here's the shaileh they're asking when it comes to the liver. 40:02 Shaileh they were asking was halacha lemaise if you cook it. 40:06 Now again remember the one thing we've already established is when you cook something, so the items trapped inside of it ultimately again come out. 40:13 So now in the eyes of Chazal, the liver is blood. 40:17 It's congealed blood. So now halacha lemaise when the liver is in its congealed form, it's mutar. 40:22 You could eat it, you could eat it. 40:24 The shaileh is if you cook liver and then the blood comes out of it, right? 40:28 So then the assumption also is, so there's two issues that come up. 40:32 The blood comes out and then it's potentially reabsorbed into the liver, or you're cooking the liver with other items and the blood that is expelled from the liver is now absorbed into other items. 40:41 What are the ramifications of that? 40:42 But before we get into other items, on the liver itself, if you cook a liver and the blood comes out and is then reabsorbed, does that asser the liver? 40:52 So now what happens? 40:53 So the Gemara says כי סליק אשכחיה לרב זריקא אמר ליה אנא שלקי ליה לרבי אמי ואכל. 40:59 I cooked it for Rabi Ami and he ate it. 41:01 כי אתא לקמיה אמר ליה למיסר נפשה לא קמיבעי לי. So the truth is, he said, in other words, when it comes to the liver assering itself, that I'm not concerned about. 41:14 Rashi says over here למיסר נפשה שיצא דם הנפלט ממנה וחוזר לתוכה ואוסרה לא מיבעי דפשיטא לי דכיון דטרודה היא לפלוט ולהוציא כל שעה לא בלעה. 41:26 I'm not concerned about the liver reabsorbing its own blood. 41:29 Why am I not concerned about that? 41:31 Because of course we have a principle. 41:32 What's the principle? That halacha lemaise when the liver goes ahead and expels, remember we saw this in yesterday's daf also, when something is busy expelling, it doesn't reabsorb. 41:44 So therefore if you're cooking the liver and the liver goes and expels the blood, I'm not concerned about the liver reabsorbing its own blood. 41:52 Ki kamibayei li, so where ultimately, where's my - where's the kasha? 41:56 Or where's the shaileh? Lemeisar chavartah. 41:59 Ultimately again, I'm more concerned halacha lemaise if you're cooking the liver with something else, then the liver expels the blood, does the expelled blood of the liver go ahead and asser the other item that's being cooked along with it? 42:15 Look at Rashi. כי קמיבעי לי למיסר חברתה אם דם היוצא ממנה אוסר בשר אחר המתבשל עמה. 42:22 Ultimately again will the expelled blood of the liver go ahead and asser the other item that is going ahead and being cooked with it? 42:31 מאי שנא למיסר נפשה לא מיבעיא לך? So why are we not concerned about the liver reabsorbing its own blood? 42:38 דתנן אינה נאסרת למיסר. So again because halacha lemaise we're not concerned about that, because when the liver is busy expelling, it's not absorbing. 42:48 חברתה נמי לא תיבעי לך. Okay rabbosai, you know what? 42:51 We'll stop over here for today. 42:52 We'll pick up be'ezras Hashem with this last piece. 42:53 Just to understand we still do have a lot of outstanding, we still have to see the Shulchan Aruch when it comes to the udder. 42:59 I just want to get to the end of today's daf. 43:01 We're at the Shulchan Aruch when it comes to the udder as well as the heart. 43:03 Remember again the Gemara really didn't discuss the heart a lot at all in this particular context. 43:09 So be'ezras Hashem we'll have to see the udder with heart halacha lemaise tomorrow and again tomorrow we'll get fully into the sugya of liver. 43:15 Yishar koach rabbosai. Everyone have a great day.
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