Transcript Translit עברית
This transcript is auto-generated and may contain errors.
0:09 All right, we'll say good morning, good morning. 0:11 Let us begin. A lot to do today, Baruch Hashem. 0:14 A great Daf ahead of us today. 0:15 Thank you to all of our sponsors for this morning's Shiur. 0:18 To thank our Talmud Torah sponsors for the month of Elul haba aleinu l'tovah, the Schonfeld family for dedicating all of the Shiurim and drashos this month l'ilui nishmas their patriarch, Mr. 0:26 Asher Schonfeld, צבי מאיר בן משה הלוי zichrono livracha. 0:31 Justin and Abigail Rosemore for dedicating all of the Shiurim and drashos this month with tremendous gratitude to the entire kehillah and hoping that our tefillos im yirtzeh Hashem will be answered over the coming Yamim Noraim. 0:41 Leah Sol for dedicating all of the Shiurim and drashos this month in recognition of the entire kehillah and in the zchus of a continued refuah sheleimah for Ilana bas Esther. Baruch Meir and Adina Dubin for dedicating all of the Shiurim and drashos this month l'ilui nishmas שרה חנה בת בערל נחום גרשון יעקב בן משה 0:57 and with tremendous gratitude to Hakadosh Baruch Hu for a year filled with family simchos. 1:00 May all of our tefillos im yirtzeh Hashem be answered, may the geulah come bimheirah biyameinu. 1:04 Our Daf Yomi sponsors for today: Ayala Steinerberg for dedicating in the zchus of continued refuah sheleimah for Chana bas Shoshana and for an ultimate refuah sheleimah. 1:13 And our Daf Yomi sponsors, Matt and Diane Marx. 1:16 I'm normally very uncomfortable reading these messages, but I'll read it because this, I want to emphasize an important part, and Matt, thank you for the message. 1:23 In honor of Rabbi and Rebbetzin Silber, words cannot convey our hakaras hatov for all that you both have done for the community and for us. 1:31 We will miss you tremendously but are thrilled you will remain part of our kehillah. 1:36 World Jewry just got two nice people, Mazal Tov, Mazal Tov. 1:39 Mazal Tov. Mazal Tov. 1:41 How's it? How's it? 1:42 Two nice people, two nice people. 1:43 I'll say just I want to first of all, Matt, thank you, and also I just also want to highlight this point because I feel like this particular nekudah seemed to have gotten a little bit lost in the communication. 1:54 Im yirtzeh Hashem, we are tremendously overwhelmed and privileged to feel that we have this opportunity, but we're not moving. 2:02 We're here, and we intend, im yirtzeh Hashem, to be part of this shul for many, many years to come. 2:09 That that's the goal. 2:11 Obviously, im yirtzeh Hashem, a kehillah like this is going to need someone who's going to live and breathe this shul as I've been zocheh to do for the last 24 plus years. 2:20 But im yirtzeh Hashem, if you'll have me, if you'll have me, I plan, I plan on being part of this beautiful enterprise for many years to come. 2:27 This is my shul. 2:28 This is where I learn, this is where I daven, this is where I grow, this is where I get to have many interactions, most of which are good, and lately it seems a little bit but okay. 2:39 But I'll say but that that is our sincere intention. 2:43 So, you know, we've gotten so many goodbye messages over the last couple of well, last well I count this too, it's either since the release or since the Baltimore Scoop release. 2:55 There's two different tekufos over here. 2:58 But we've gotten so many goodbye messages and I'll say the one of the beautiful things in all of this is there's no goodbye. 3:06 There's no goodbye. There's change. 3:09 There's a lot of change. 3:10 A lot of change. 3:11 But im yirtzeh Hashem, especially this first year, the majority of time I'll be here, only a few days a week in New York. 3:17 The second year, a bit more time in New York, but Shabbos and Yomtov always here, Baruch Hashem, and during the week is also here. 3:23 Again, it's going to change. 3:26 It is going to change because relationships change. 3:28 We just learned about this in Bilvavi. Yaakov and Yosef held each other for a long time, but at a certain time even the most beautiful and passionate embrace is okay, people let go, but they still love each other. 3:38 Even post-embrace, there's still a closeness. 3:41 And im yirtzeh Hashem, I just can't say it enough that our intention and we worked very hard to structure it this way is that Baltimore is our home, this kehillah is our home, and im yirtzeh Hashem, it is my sincere hope and aspiration, obviously 3:54 the shul has to make its, you know, the leadership will help to guide us im yirtzeh Hashem through this overwhelming journey ahead, and yes there does have to be someone who lives and breathes it, but I hope with all of my heart 4:05 that im yirtzeh Hashem I'll always have a place, always have a makom, always have an opportunity to continue to be a mashpia. 4:11 I hope to have many more cycles of Daf Yomi with all of you. 4:14 Halevai. You know, I hope that im yirtzeh Hashem we'll get to a point in time im yirtzeh Hashem where all cramming through the door with our walkers bumping into each other because whatever we're on our fifth cycle of Daf Yomi, whatever, or seventh cycle, whatever 4:28 it might be. That is my sincere hope and aspiration. 4:32 Our lives are intertwined and our destinies are intertwined for many, many years to come and that's not just a beautiful lofty spiritual idea, I mean it physically, I mean it with proximity, I mean it like this, like this, im yirtzeh Hashem, for 4:47 many, many years to come and I tried to convey this explicitly, somehow I know it was a very long letter, so I think somehow this particular nekudah got missed by many but to me the relationship relationship is so valuable that, 5:02 Im yirtzeh Hashem, there's no way it could be severed. 5:05 It'll change, it'll change, but again, we hope to be here. 5:08 And thank you, Reb Matt, for highlighting, highlighting that point and thank you for the dedication. 5:13 And rabbosai, remember, the journey ahead is going to be ridiculously exciting, different than what any of us thought. 5:20 Different than and I include myself in that, different in what any of us thought. 5:25 But just because life goes in a different direction doesn't mean it can't be incredible, beautiful, rewarding and build on so and continue so many of the beautiful things that we've started together. 5:34 So rabbosai, with that, with that, alright, yeah, with that, Gut Shabbos, Shabbos, we'll start... 5:41 yeah, so let's... we have a few minutes till brachos. 5:47 So let's... let's try to get in a few lines of Gemara. 5:53 Okay. I'm sorry? Alright. 5:53 So rabbosai, so let's... 5:55 so today's daf is... 5:56 today's daf is kuf-chaf. 5:57 Today's daf is kuf-chaf. 5:58 Let's im yirtzeh Hashem begin on קייט עמוד ב. 6:02 Where did we leave off? 6:03 Reish Lakish. Where is that? 6:09 Oh, Reish Lakish. Amar Reish Lakish. Two lines up from the before Katz? 6:13 Yeah, perfect. Amar Reish Lakish. Two lines up from the before Katz: לא שנו אלא עצם דהוי יד אבל נימא לא הוי יד. 6:19 So rabbosai, Reish Lakish comes along and says as follows: that this idea, ultimately, again, it is only, it is only etzem that is a yad. 6:27 Right, rabbosai, remember again one more time, in this sugya, we're talking about two different types of, well, talking about many different things, but there's what's called a shomer and there's what's called a yad. 6:35 Right? A shomer is something that literally guards the meat, a yad operates as a handle for the meat. 6:40 So remember again, remember again in the world of etzem and yad, the fundamental shaileh that we deal with is, im yirtzeh Hashem, does the item have the ability to combine with the meat in order to form the requisite shiur? 6:53 That's our shaileh. That's our shaileh. 6:56 So Reish Lakish says, etzem can be a yad. 6:58 אבל נימא לא הוי יד. But nima, a hair, that cannot be a yad, which makes sense, right? 7:05 Because rabbosai, a yad, when you imagine a yad, what is a yad? Yad is something that operates as a handle to hold something. 7:10 A nima is a hair. 7:11 So what are you going to do? 7:12 Hold onto a hair? 7:13 What is that going to do? 7:14 Rabbi Yochanan... Rabbi Yochanan says, no, rabbosai, first wide line: אפילו נימא הוי יד. 7:19 Even a hair could be a yad. 7:20 מתיב רבי יוחנן לריש לקיש. So Rabbi Yochanan is a kasha to Reish Lakish: עור שיש עליו כזית בשר. 7:26 If you have a hide that has a kezayis of meat on it, הנוגע בציב היוצא הימנו ובשער שכנגדו טמא. 7:34 If you touch a strand of meat that's extending from it or you touch a hair. 7:39 Now again, rabbosai, the assumption over here is the hair obviously is coming out from the hide. 7:43 So you're touching a hair that's attached to the hide that's attached to the meat, ultimately tamei. 7:50 Then the halacha l'maiseh becomes tamei. 7:53 So the Gemara says, now why is that? 7:55 מאי לאו משום יד? Is that not because the hair itself is considered to be a yad? 8:00 לא, משום שומר. No, because the hair is considered to be a shomer. 8:03 So rabbosai, here's the problem: ומי איכא שומר על גבי שומר? 8:07 This was our shaileh on the top of yesterday's daf, on the top of קייט עמוד ב. 8:11 But is there any such thing as a shomer on top of a shomer? 8:14 Any such thing like that? 8:16 To which the Gemara says: chilchulei michalchel. 8:19 We're talking about a hair that extends all the way through. 8:22 Right, that's, in other words, rabbosai, interestingly enough, the way hair works, you see, we were thinking that the hair kind of goes into the hide, stops at the hide, then the hide is attached to the meat. 8:30 But in fact, what ends up happening is hair extends through the hide into the meat. 8:35 So therefore, it's not considered to be a shomer agav shomer, it's not a shomer on a shomer, but rather the hair is considered to be a shomer right on the meat itself because it's attached to the meat. 8:43 מתקיף לה רב אחא בר יעקב. So רב אחא בר יעקב raised a kasha: Rabbosai, this is great. 8:51 So one second, so you're telling me then that when hair, right, there's hair on the hide, so you're telling me then that effectively the way that hair works is that hair essentially perforates the hide and goes all the way through 9:05 to the flesh, to the meat. 9:06 The Gemara says, whoa, if that's the case, then how can you ever write a kosher pair of tefillin? 9:13 This is great. Why, what's the problem? 9:35 הא בעינן כתיבה תמה וליכא. Rabbosai, but one second, one second, tefillin requires ksiva tamma, and rabbosai, it's actually very interesting. 9:42 So the posuk says u'ksavtem. 9:43 Now the Gemara says darshan u'ksavtem means it has to be a complete ksiva. 9:48 What does it mean a complete ksiva? 9:50 You have to write tefillin, and this applies to a sefer Torah also, on a complete piece of parchment. 9:56 So for example, if you have a pockmarked, I don't know if that's the right word, but like pockmarked... 10:02 pothole parchment you know you have pockmarked right you have parchment with like holes in it and I don't even mean like holes holes that like go all the way through what is the word what is it yeah that's very helpful 10:19 thank you thank you that was for sure not the word I was looking for right good I'm going to go with that micro-perforations yes I can't believe that slipped my mind micro-perforations so yes if it has micro-perforations then they're so 10:35 in other words the idea rabosai is obviously if it's a perforation going from one end that's why perforation is the best that is probably actually the best word right because a perforation that goes from one end to the other obviously 10:45 not going to do but even a micro-perforation that would be problematic to which the Gemara says so one second if you're telling me then that the hair of the hide perforates the hair on top of the hide essentially goes through 10:58 the hide to the meat so essentially isn't that that every single piece of parchment has perforations and if it has perforations then at the end of the day how can you use it for tefillin to which the Gemara says אישתמיטיה הא דאמר מר בר רבא כל נקב שהדיו עובר עליו אינו נקב 11:15 oh rabosai because he forgot this halacha rabosai apparently the Gemara says everything's going to have micro-perforations so how is it for for tefillin it's fine as long as you could run the quill over the parchment without the quill getting stuck in 11:31 something then it's fine then it's fine so even though is the hair perforating the parchment yeah it is it is but that's okay cause as long as the quill does not go ahead and and kind of get stuck in any 11:44 of those micro-perforations you're good to go so the Gemara says ibayis eima so rabosai by the way just based on this so interestingly enough that's why hair could technically serve hair could technically serve as a shomer right but isn't it shomer agabi shomer 12:00 no because the hair itself is actually attached to the meat because the Gemara's positing that maybe the hair actually perforates the hide and goes all the way to the meat ibayis eima the other possibility is no kulo mishum yad maybe the hair actually 12:11 operates als yad and not shomer ke'de'amar Rabi Ilai bimlo'i she'bein ha'milo'im now rabosai literally again it means he's referring to the bristles amongst the bristles this refers to little like protrusions on top of on top of a stalk of grain so the Gemara's hachi nami benima she'bein hanimin so too about a 12:30 hair between the hairs now what does that mean so והיכא איתמר דרבי אלעאי aha milo'i she'ba'shibolin מטמא ומטמא ואינו מצטרף so ultimately the bristles that are on top of a stalk a stalk of grain mitamei can become tamei and can convey tumah but they do not combine so 12:49 the Gemara says rabosai so what the Gemara's suggesting over here is when we say hair maybe hair doesn't mean like a singular hair like we're thinking about cause a singular hair you're right can't count as a yad but what can 13:01 what can a cluster of hair so maybe that's what we're talking about over here so when you have a cluster of hair that makes sense because again rabosai if it's talking about a yad if it has a handle if you 13:09 have a cluster of hair you absolutely can go ahead and grab something by a cluster of hair so the Gemara says milo'i milo'i lemai chazi but a hair what good is a hair going to do amar Rabi Ilai bimlo'i she'bein ha'milo'im so the same way that ultimately again 13:26 the protrusions on top of the on top of the the bristles so to speak on top of a stalk of grain ultimately again could combine and you could use it to go and lift the grain so too not one hair 13:39 but multiple hairs a cluster of hairs ultimately could serve as a yad rabosai so interestingly enough just two different versions how perhaps hair could be a yad or hair could be a shomer lishna achrina now rabosai we're just going to now go through 13:51 two other versions of this previous exchange lishna achrina another version of this אמרי לה הכי נמי מסתברא de'mishum shomer it must be that hair ultimately again is operating als shomer de'isalku da'atach mishum yad rabosai just an alternate version of the previous discussion because if you think that hair operates mishum yad נימא אחת למאי חזי how 14:10 can you say that one hair is a yad what good is one hair going to do ke'de'amar Rabi Ilai bimlo'i she'bein ha'milo'im so again as Rabi Ilai said no because one hair could be effective not as one hair but as a cluster just like he spoke 14:24 about the bristle amongst the bristles hachi nami benima she'bein hanimin so too over here rabosai when we say hair we don't mean one hair but I mean one hair in a cluster of hairs ultimately could serve as a yad והיכא איתמר דרבי אלעאי aha de'snan ha'milo'i she'ba'shibolin the bristles on 14:47 a stalk of grain מטמא ומטמא ואינו מצטרף milo'i so the Gemara says again the bristles we just read this bristles on top of the grain on top of the stalk of grain can become tamei can convey tumah but ultimately they don't They don't 15:01 combine, they don't combine with the grain for tumas ochlin of a se'ah, right? 15:04 In other words, remember, tumas ochlin, shiur for tumas ochlin is kebeitzah, the size of an egg, so the bristles don't combine with the grain to form the requisite shiur. 15:12 So the Gemara says miloila lemaichazi? 15:14 Ultimately again, what are those bristles good for? 15:16 אמר רבי אילעא במילשי שבין המילשין. Good. ואיכא דמתני לה אמתניתין, a third version of this exchange. 15:21 Again, Rabosai, remember, all of this just interestingly enough going through the process, we know that hair is hair on the hide is significant. 15:28 The shaylah is, is it significant as shomer, is it significant as yad? 15:32 If it's significant as yad, the only way for hair to be yad is how, is how? 15:36 If we're not talking about one strand of hair but rather what? 15:40 A hair cluster. Top of kuf chaf. 15:42 So the Gemara says ואיכא דמתני לה אמתניתין, 120A. 15:47 Some frame this on the Mishna. 15:49 What does the Mishna say? 15:49 העור והרוטב והקיפה מצטרפין לטמא טומאת אוכלין. So ultimately again, the hide, right, the hide, the gravy, the rotev, we'll discuss the definition of these things, the keepa is the sediment, all of these things combine to form tumas ochlin, right? 16:04 To form the shiur of kebeitzah for tumas ochlin. 16:06 אמר ריש לקיש לא שנו אלא עצם דהוי שומר. That's only true in other words, Rabosai, it's not only the food items, but other items like for example, a bone could also combine to form the requisite shiur. 16:17 Why? Because it's a shomer. 16:18 אבל נימא לא הויא שומר. But a hair is not considered to be a shomer. Rabbi Yochanan says Rabbi Yochanan says no, אפילו נימא נמי הויא שומר. 16:26 A nima, right, a hair could even be a shomer. Amar lei Reish Lakish leRabbi Yochanan, Rabosai, how could a hair be a shomer? 16:35 After all again, it would be shomer agav shomer. 16:38 Because the hair sits on top of the hide. 16:40 The hide is the shomer to the meat. 16:42 And we just said on the top of yesterday's daf, that there's no such thing as one shomer on top of another shomer. 16:48 To which the Gemara says no, no, no, chilchulei mechalchel. 16:50 The hair perforates down through the hide and ultimately attaches itself directly to the meat. 16:55 So it's a shomer directly on top of the meat. 16:57 מתקיף לה רב אחא. So Rav Acha raised a kasha. 17:00 אלא מעתה תפילין היכא כתבינן הא בעינן כתיבה תמה. Well it's just a repeat of the previous conversation. 17:06 But if the hair perforates all the way to the meat, then that means our klaf, our parchment, our hide has micro-perforations. 17:13 If it has micro-perforations, by the way, I'm going to use that multiple times today, even in random ways, even in random ways, right? 17:18 Rabosai, so again, how can you even ever write a kasher pair of tefillin? 17:22 Right? That means every single parchment is perforated. 17:24 And yet the Torah says you need ksiva tama, uksavtam, it has to be a complete writing. 17:28 בעינן כתיבה תמה וליכא. אישתמטיתיה הא דאמר מר זוטרא, we forgot that which they learned in Eretz Yisrael. 17:34 כל נקב שהדיו עובר עליו אינו נקב. Any hole, right, any perforation that the ink, the quill really glides seamlessly above it, is not a problem. 17:45 Okay, incredible. So Rabosai, so therefore that is our whole hair conversation. 17:49 So essentially what it comes out is as follows: halacha lemaiseh, there's a fundamental discussion about the role of hair on the animal. 17:56 Could hair serve as a yad? 17:58 Could hair serve as a shomer? 18:00 If it serves as a shomer, again it's not shomer agav shomer because we assume that the hair perforates all the way down to the meat. 18:07 If you want to look at hair as yad, that's fine but then what? 18:10 We're not talking about a singular strand, the only way that hair operates as a yad is if we're looking at it in the context of a hair cluster. 18:18 Incredible. איתיביה רבי יוחנן לריש לקיש. And again Rabosai, you'll say to yourself, who cares? 18:24 I've been saying myself, that's to myself the last couple of days, right? 18:27 Who cares? Why does it matter something is a yad or a shomer? 18:31 Because depending if you are a yad or a shomer will determine whether or not you combine with the food item to form the requisite shiur of kebeitzah. 18:39 So the designation and the classification is absolutely important. 18:43 So the Gemara goes vaiter, איתיביה רבי יוחנן לריש לקיש. 18:46 So Rabbi Yochanan raised a kasha to Reish Lakish and said as follows, said as follows. 18:50 איתיביה רבי יוחנן לריש לקיש: עור שיש בו כזית בשר, הנוגע בציב היוצא ממנו ובשיערה שכנגדו טמא. If you touch a strand of the meat that ultimately again is extending from the kezayis, or you touch a hair on the hide of the animal, ultimately again it conveys tumah. 19:14 So the Gemara says now again, we're focused, the fact that if you touch a strand of the meat, that makes sense. 19:20 The hair obviously is the more intriguing case. 19:23 Why is it that if I touch a hair on the hide and let's say I'm tamei, that I convey tumah to the meat? 19:28 Why is it? מאי לאו משום שומר? 19:31 It must be because the hair is a shomer. 19:33 To which the Gemara says lo, mishum yad. 19:35 No, not at all, not because it's a shomer, rather because it's a yad. 19:38 נימא אחת למאי חזי? But once again Rabosai, same conversation. 19:42 But how could one hair be a yad? 19:44 What good does one hair do? 19:46 To which the Gemara says, first of all, Rabosai, I find that statement profoundly, profoundly offensive, right? 19:51 Sometimes one hair is all you got, right? 19:54 And it's when what you got you maximize it im yirtzeh Hashem. 19:57 נימא אחת למאי חזי? כי דאמר רבי אילעא במילשי שבין. I'm not... oh we're not talking about one hair. 20:03 We're not talking about one hair. 20:05 We're talking about a cluster of hair. 20:07 We call it a hair, but we mean over here a cluster of hair. 20:10 הכא נמי בנמי שבין הנמין. So again rabosai, we keep on referring back to this bristle case. 20:15 והיכא איתמר דרבי אלעא? So what's Rabbi Elai's bristle case? 20:18 אהא דתנן המלוי שבשבולין מטמא ומטמא ואינו מצטרף. Miloi lemai chazya? What good does one bristle do? 20:22 Amar Rabbi Elai bimloi shebein miloi. No, we're not talking about one bristle, talking about one bristle in a in a cluster of bristles. 20:32 So too, we're not talking about one hair, but rather again we're talking about the multiplex. 20:35 And therefore rabosai, this remember we have a number of open-ended questions that we still have to resolve. 20:40 We're going to look at the Rambam when we get to the end of this sugya and just do everything together. 20:43 But here's our fundamental shayla, which is nature of hair. 20:46 What is hair? Right? 20:47 What is hair? Is hair ultimately shomer? 20:49 Is hair ultimately yad? 20:51 But everyone agreeing that if hair is a yad, clearly it's not talking about one hair, but must be talking about a hair cluster. 20:58 Next. Let's go ahead rabosai a little bit. 21:00 We're going to go through some definitions in the Mishna. 21:02 The Mishna spoke about the various items that combine with the primary food item in order to fulfill or in order to fill out the requisite shiur of kebeiah, which is the minimum shiur for tumas ochlin. 21:12 So amongst those things which combine with the food item is rotov, gravy. 21:16 So the Gemara says, well, as the Gemara, rotov, mai rotov? 21:19 What is rotov? Amar Rava shumna. It refers ultimately again to the fat. 21:24 Literally again, so rabosai, interestingly enough, it's not as much the gravy, right? 21:29 We think about gravy as the stuff that kind of settles to the bottom. 21:32 The Gemara says, no no no, this is more like the fat that often will congeal on the top. 21:36 Amar lei Abaye הוא עצמו יטמא טומאת אוכלין. That doesn't make any sense. 21:40 Abaye says, I'll tell you why. 21:42 Because gravy, gravy ultimately again is food. 21:45 So in other words, the Mishna, when the Mishna says these are the items which combine with the primary food item in order to form the shiur of tumas ochlin, sounds like it's talking about things that in and of themselves are not 21:56 primarily designated as food. 21:59 But gravy is food. 22:01 Gravy is food. So what do you mean gravy combines? 22:03 Gravy itself is capable of of of becoming... 22:07 of contracting tumas ochlin. Ella chelev dekarish. Rather again rabosai, the Gemara says, now chelev normally means fat. 22:16 In this context Rashi says over here חלב דקריש לחה היוצא מן הבשר שקרש. 22:21 So some type of secretion that comes from the meat. 22:24 Some type, some type of juice that comes from the meat that ultimately again congeals. 22:29 Not the primary fat, but some type of other juice which congeals. 22:33 So the Gemara... so which in general would not be considered to be a primary food item. 22:39 But yet is something which absolutely can combine with the primary food for the requisite shiur. 22:44 So the Gemara says mai irya karish? 22:46 Why, why talk about it congealing? 22:47 Why does it have to congeal? 22:48 כי לא קריש נמי. Even if it doesn't congeal, it should go ahead and combine with the primary food item for the requisite shiur. Deamar Reish Lakish ציר שעל גבי ירק מצטרף לככותבת lekikoseves Yom Kippurim. Rabosai, Yom Kippur Gemara. 23:04 Right rabosai, so in other words, why does the juice that comes from the meat have to congeal in order to go ahead and combine with the meat? 23:11 Even if it doesn't congeal, even if it's a liquid form, it should combine. 23:14 After all, rabosai we learned for Yom Kippur. 23:15 For Yom Kippur, if you have brine on top of a vegetable, right? 23:19 And combine... so you eat the vegetable with the brine, remember the shiur for achila on Yom Kippur is the size of a date, a large date. 23:27 So if the vegetable combined with the brine forms the shiur, you're in violation of consumption of food on Yom Kippur. 23:34 What do you see from here? 23:35 That liquids combine with solids to form the requisite shiur. 23:39 So why do I need the meat juice to go ahead and congeal in order for it to be counted towards the shiur? 23:45 To which Gemara says, no no no התם משום יתובי דעתא הוא vecholu miyasiv daatei. 23:49 By Yom Kippur it's different. 23:50 Yom Kippur, Yom Kippur has a different idea rabosai. 23:52 This is why Yom Kippur also has a different shiur of achila. 23:54 By Yom Kippur if you notice the shiur of achila is not the kezayis, it's the size of a date. 23:58 Why? Because Yom Kippur the shiur of achila for which you are chayav for is the amount that would settle your mind. 24:04 So because it's the amount that would settle your mind, miyasiv daatei, everything is different. 24:09 So that's why liquid combines with solid also. 24:11 Hacha mishum itztarufi. Here it's about food items combining to form the shiur of an egg. 24:17 אי קריש מצטרף אי לא קריש לא מצטרף. So rabosai, this is really very interesting. 24:22 So the Gemara suggests over here that halacha lemaaseh it goes without saying that of course fat, congealed fat, will of course go ahead and combine with the food item. 24:30 That's obvious. Because congealed fat is food on its own. 24:34 The chiddush over here is that even some of the juices that come out of the meat, if they congeal, halacha lemaaseh will combine with the requisite shiur of the meat. 24:43 But it is only if those juices are in their congealed form that they combine to form the requisite shiur of kebeiah. 24:50 Very interesting. Next. So that's rotov rabosai. 24:52 Next, kifa. What's kifa? Mai kifa? Amar Rabba pirma. 24:57 Okay, very helpful. Right? 24:58 So what's kifa? So kifa is pirma. 25:01 So and what's that? 25:02 pirma ultimately again refers to like the little pieces, like the meat shavings, the little pieces of meat that settle on the bottom of the pot. 25:11 Abaye said, \"But I don't understand, הוא עצמו יטמא טומאת אוכלין.\" But little piece, little pieces of meat that settle on the bottom of the pot, that's meat! 25:20 That's meat! Again rabosai, remember the lashon when the mishnah says something combines with the food item in order to form the requisite shiur, what that makes it sound like is that other item is not really food, primary food. 25:32 But again, the pieces of meat that settle on the bottom of the pot, that's food. 25:37 That's regular food. So the Gemara says אלא אמר רב פפא תבלין. 25:40 Oh, it refers to the spices. 25:43 If you have a pot of meat and there's spices in the pot, the spices combine with the meat in order to form the requisite shiur of k'beitzah for tum'at ochlin. 25:53 Incredible. So therefore interestingly enough, kipa, we thought kipa just meant like the meat sediment that falls at the bottom, that's obvious. 26:01 Of course that combines because that's meat, that's food. 26:03 But even the spices, even the spices combine with the meat to form the requisite shiur for tum'at ochlin. 26:10 Incredible. So tan hasa, rabosai, listen to this, tan hasa, here's an interesting case: הקפה את הדם ואכלו. 26:16 If you congealed blood. 26:17 So in this case, you took liquid blood, which is liquid, and you congealed it, you coagulated it, congealed it, and then you ate it. 26:26 או שמחה את החלב, or you took helev, remember fat is normally in a congealed state, in a solid state, and you liquefied it. 26:34 rabosai, see what you're doing in both of these cases? 26:35 You're changing the natural state of the item. 26:38 You're taking liquid blood and you're congealing it, you're taking solid helev and you are liquefying it and you drink it/eat it, v'gamo chayav, you're going to be chayav in both of these cases. 26:49 So you are chayav for eating solid blood, congealed blood, and you are chayav for drinking liquefied helev. So the Gemara says, \"Okay, let's analyze this.\" בשלמא הקפה את הדם ואכלו, so I understand if you congealed the blood and you ate it, and you ate it, כיון דאקפיה אחשובי אחשביה. So again rabosai, the blood case makes sense. Why? You go ahead and you take liquid blood and you turn that, you turn that into a piece of blood, you turn that into like a block of blood. Okay, so what you've done is you've lent it hashivos. Obviously again rabosai, a solid is always going to have a greater hashivos than a liquid. So obviously achshavei means you've endowed it with heightened importance and therefore it makes sense that there's liability for going ahead and consuming congealed blood. However, אלא המחה את החלב וגמעו, but wait a second, by helev, if you liquefied helev and you drank that, why are you chayav? achila k'siva bei. So rabosai, והאי לאו אכילה היא. Again, by helev the way the prohibition is phrased is כל חלב לא תאכלו. The prohibition of helev is achila, achila. It's eating! Drinking is not eating. If that's the case, why is there liability? Resh Lakish says אמר קרא נפש לרבות את השותה. Because rabosai interestingly enough, the Torah when speaking about the prohibition of helev says nefesh: כי כל אוכל חלב מן הבהמה אשר יקריבו ממנה אשה לה' ונכרתה הנפש. l'rabos es hashotah. Nefesh comes to include one who drinks. Again rabosai, how does nefesh come to include one who drinks? What's that d'rash? If you look at Rashi, Rashi says l'rabos es hashotah. Rashi's, if you see 2, 4, 6, 8, 10, 12, 14, 16, 17 lines up from the bottom, l'rabos es hashotah, v'nichrasa hanefesh, נפש משמע כל דבר המיישב דעתו של אדם. So this is fascinating. The word nefesh, although we normally translate nefesh as a person, nefesh means essentially anything which goes ahead and sustains you, anything which gives you pleasure, anything which sustains your nefesh, which will therefore come to include shtiya as well. Fascinating. And therefore rabosai halacha l'maaseh, whether you congeal the blood, that's obvious because then you're making it into a more chashuv heftza, a more chashuv item, or you liquefy helev, one will be liable for consumption. So rabosai, this is fascinating. And this idea of congealing and liquefying now opens the door to a really fascinating discussion. First wide line, קכ עמוד א, tanya nami hachi, a Baraisa that supports this: chametz ki hai gavna. So rabosai listen to this. So chametz, what happens with chametz? The Gemara says himchehu v'gamo. So rabosai listen to this. So if you have, if you have chametz and you liquefied the chametz and you went ahead and you drank it, אם חמץ הוא עונש כרת. So if you do this with chametz, if you took chametz on Pesach, you liquefied it and you drank it, halacha l'maaseh you're chayav kares, heaven forbid, for chametz consumption on Pesach. im matzah hu, rabosai what happens if you liquefied matzah? By the way, what a chap. Can you imagine that? Like a Seder... 30:01 shake, a Seder, right, a Seder shake and you ingest, you take that down. 30:05 Especially, can you imagine you could do that, you could do that, you know, with, right. 30:14 Sandwich. Korech. I'm sorry. 30:18 Right, Korech. Right, wouldn't you get a little shake going on over there, a little Pesach shake? 30:23 Right, so what happens if you go ahead and you take your matzah and you liquefy that and you drink that. 30:28 אם מצה הוא אין אדם יוצא בו ידי חובתו בפסח. This is fascinating. 30:32 So liquefied chametz will absolutely create liability. 30:36 Liquified matzah will not allow you to fulfill your obligation. 30:40 The Gemara says, Rabosai, again, rabosai, first of all what a crazy day, right? 30:51 We've got Yom Kippur, Pesach, this is incredible, all the Yom Tovim, many of the Yom Tovim. 30:55 So I understand why if you liquefy matzah and you drink it, it's not going to work. 30:59 Right, why? Because the Torah refers to matzah as lechem oni, it's bread. 31:05 It's bread, and therefore it's got to be consumed that way. 31:07 אלא אם חמץ הוא עונש כרת, achila kesiva be. One second, if you drink liquefied chametz, why should you be liable? 31:13 After all, again rabosai, the Torah when it says chametz frames the prohibition of chametz as achila, as eating, not drinking. 31:21 אמר ריש לקיש אמר קרא נפש לרבות את השותה. Once again, same answer. 31:27 Same answer. Nefesh comes to include one who drinks. 31:30 Again rabosai, that lashon of nefesh means anything that sustains you, gives you pleasure, ultimately there's liability for. 31:36 Therefore that comes to include shtiya drinking as well. 31:38 Therefore again rabosai, you liquefy your matzah, not yotzei, not yotzei, liquefy your chametz, absolutely have liability. 31:45 One other example of this, תניא נמי גבי נבלת עוף טהור. 31:48 So what's another example of this, neveilas of tahor. neveilas of tahor means a kosher species of bird that died without proper shechita. 31:56 So what's the halacha? 32:00 So listen to this. 32:01 Now again rabosai, remember again how bird tamei, if you consume neveilas of tahor, remember again rabosai how does it convey tumah? Beis hablia. 32:09 Right, once it's once you swallow it, once it's in your throat, it conveys tumah to everything. 32:14 So again rabosai, now watch this. 32:15 What if you liquefied it? 32:16 So it depends, right, you made a neveilas of tahor shake. 32:20 You liquefied it. If you did it with fire, then ultimately again there's liability, you're tamei. 32:26 If you did it in the sun, you liquefied it in the heat of the sun and you consume it, you're tahor. 32:31 So Gemara says, vavina bo, achila kesiva be. 32:32 First question the Gemara asks is one second, if you liquefy it, why are you chayav, the Torah frames this as issur achila, consumption, eating? 32:39 אמר ריש לקיש אמר קרא נפש לרבות את השותה. Once again, same answer. 32:44 Nefesh comes to include even drinking something. 32:47 Gemara says one second hold up, אי הכי בחמה נמי. 32:49 So one second if that's the case then I don't understand, we only said there's liability if you liquefy in the fire, but if you liquefy in the sun, the Gemara said you're patur. 32:57 But why is that? 32:59 To which the Gemara says bachamma is seruchei misrach. Rabosai, when you liquefy something in the sun, that's not called cooking it. 33:05 What is that called? 33:06 That's called putrefaction. Right, that item just becomes disgusting. 33:11 So because the item becomes disgusting, it almost loses its designation as a food item and therefore there's no liability if you or no tumah if you consume it. 33:19 Now again rabosai, now here's what's interesting. 33:20 There's now three different cases that we brought this up in, right? 33:23 All the same case. 33:24 First case was cheilev vedam, second case was chametz, and third case was neveila. 33:30 All the same principle which was: if you liquefy a solid prohibited item and you consume it, you are liable. 33:38 Why? Because in all of these contexts ultimately it says nefesh. 33:41 The obvious shaila is: why the need to state the same principle over and over and over? 33:49 So now we're going to go through this. 33:50 Utzrichi, the Gemara says I need all three cases. 33:52 Why? Dekasav rachmana cheilev, because if ultimately again I'm just going to break down. 34:00 I promised my wife that I was going to bring glasses with me. 34:04 Yeah, sorry. I'm sorry, I'm sorry. 34:07 Again, good, yeah, this is okay. 34:10 Stop looking at me. 34:12 Stop looking at me. 34:12 Rabosai, so the Gemara says as follows. 34:14 Good, good, no don't say nothing, nothing, just hang out for two minutes. 34:19 Two minutes, hang out like this. 34:23 Utzrichi, utzrichi, dekasav rachmana... Rabosai pay attention, come on! 34:27 Utzrichi. Utzrichi. We need, we need all of these. 34:32 Why? Dekasav rachmana because if the Torah would have said, dekasav rachmana cheilev, chametz lo asimeinei. 34:37 If the Torah would have just said cheilev, then you can't learn out chametz from cheilev. 34:40 Why not? שכן לא היתה לו שעת הכושר. Because ultimately again rabosai, remember again chametz itself, right? 34:47 Or I should say cheilev never had a point in which it was permitted. 34:50 נבלה לא אתי מיניה שכן עונש כרת. You can't learn out neveila because neveila ultimately has an onesh kareis. Dekasav rachmana chametz, and if the Torah would have just said chametz... chelev lo asimeineh, you can't learn out chelev from chometz why not? 35:04 שכן לא הותר מכללו because Rabbosai there is no permitted case of chometz. u'neveila lo asimeineh and you can't learn out neveila ultimately again from it sheken onesh kares because ultimately again neveila has the punishment of kares. v'kassav rachmana beneveila הנך לא אתו מיניה שכן מטמא, so you can't learn out you v'kassav right Torah would have 35:28 just said neveila, you can't learn out ultimately again the others from neveila because it conveys tuma, to which the Gemara essentially says as follows: So therefore what do we see from here? 35:37 חדא מחדא לא אתי. So in reality I can't learn out one from the other so Rabbosai what we've just successfully established is that halacha l'ma'aseh you can't go ahead and learn out one of these things from something else. 35:50 Right? That I can't do. 35:51 So חדא מחדא לא אתי. So the Gemara says if that's the case teisei chada mitartei. 35:57 Let's go ahead and learn out so again so therefore I understand over here that halacha l'ma'aseh I need to go ahead and I need to go ahead and have at least two. 36:06 I can't learn out one from the other. 36:07 So let me learn out at least two and then go ahead and halacha l'ma'aseh learn out one from two. 36:14 So the Gemara says as follows: so chada michada sorry... 36:18 good... so teisei chada mitartei. hei teisei? Which hei teisei? 36:23 Which one should I leave out? 36:24 לא לכתוב רחמנא בנבילה if the Torah would have just not said neveila v'teisei mehanoch and learn out from the others מה להנך שכן עונש כרת. 36:31 The other ones carry a liability of kares. 36:33 לא לכתוב רחמנא בחמץ v'teisei mehanoch and if I just would have not written chometz learn out from the others מה להנך שכן לא היתה להן שעת הכושר. 36:42 The other ones ultimately again do not have a time where they were permitted. 36:45 לא לכתוב רחמנא בחלב v'teisei mehanoch. Don't write it by chelev don't write chelev and learn out from the other two מה להנך שכן לא הותר מכללו. 36:54 There's no permitted paradigm by those. 36:56 תאמר בחלב שהותר מכללו. chelev ultimately again Rabbosai does have a permitted framework. 37:01 What's the permitted framework of chelev? bechaya. bechaya. u'mai mihu? 37:04 So again what Rabbosai what's the permitted form of chelev? 37:11 if you mean that it's if you mean that the permitted chelev ultimately again is that you could go ahead chelev becomes permitted on the mizbe'ach נבילה נמי אשתרי מליקת עוף לגבוה. 37:20 So neveila also there's a case of melikas of right remember again Rabbosai melika is where you just lop off the head with your fingernail. 37:27 That's a neveila but yet it's permitted legabei hamizbe'ach. 37:31 ואלא חלב חיה להדיוט. Rather Rabbosai it's the case of chelev chaya which is permitted. 37:35 נבילה נמי אשתרי מליקת חטאת העוף לכהנים. Well as well in that case there's also a case of neveila right? 37:42 Ultimately again what's the case of neveila that's permitted? 37:45 The melika of a chatas ha'of l'kohanim. 37:47 Right? The kohanim can eat a chatas ha'of. 37:50 For us chatas ha'of would be a neveila because it's not being killed with shechita but for the kohanim they can eat it. 37:55 לעולם חלב חיה להדיוט. In reality the case of permitted chelev is the case of chelev of a chaya. v'de'kakashya lach kohanim. 38:01 What about the case of the kohanim? 38:04 כהנים משולחן גבוה קזכו. The kohanim don't eat of their own food. 38:08 The kohanim go ahead and eat mishulchan gavo'ah. 38:12 They eat ultimately from the table of the Ribbono Shel Olam which Rabbosai is quite fascinating. 38:16 When the when kohannic consumption is not viewed as the kohanim eating their own food. 38:22 They're eating from the table of the Ribbono Shel Olam and if that's the case once you're eating from the table of God all bets are off. 38:28 Right? The rules are totally different. 38:30 ee'ha de'tanya but that which we learn המטמא לאסור צירון ורוטבן וכיפה שלהן למה לי לגמור מהני. 38:39 So Rabbosai if that's the case then when we said before as follows that ultimately again the items that are tamei their tzir, their rotev, their kipa also becomes also is assur. 38:51 So the Gemara says why do I need that statement? 38:52 ligmar mehani learn it out from these following cases. 38:56 Learn it out from chelev, chometz and neveila that ultimately again even dissolved chelev, even dissolved chometz, even dissolved neveila is considered like the issur. 39:06 If that's the case then certainly again the tzir, the brine, the gravy, the kipa, all of this is going to be treated like the food item itself. 39:14 To which the Gemara says tzrichi. 39:15 It's necessary why? dee'lo kassav rachmana because if the Torah wouldn't have said it די לו לבוא מן הדין להיות כנידון. 39:22 I would have said Rabbosai the concept of dayo. dayo means whenever you learn out something from from another source halacha l'ma'aseh the derivative can never be stronger than the source and I would have said מה להלן עד דאיכא כזית אף כאן עד דאיכא כזית. 39:36 Just like over there ultimately again it's until a kzayis so too here. 39:42 And again Rabbosai by the way I meant I forgot to mention the context of the braisa ultimately again is sheretz. 39:47 So the braisa says that by sheretz the tzir, the rotev, the kipa is just like the sheretz itself. 39:53 But why don't I even need to say that? 39:54 Because after all if we just established that dissolved chelev, dissolved chometz, dissolved neveila is prohibited as well then halacha l'ma'aseh. 40:00 So then obviously anything that comes from the sheretz is going to be assur like the sheretz. 40:04 To which the Gemara says no, because I would have thought as follows: מה התם עד כזית אף הכא נמי עד כזית. 40:10 I would have said that therefore halacha lemaaseh if you're going to learn out the prohibition from sheretz from neveila, from cheilev and from chometz, just like neveila, cheilev and chometz require kezayis, so too maybe sheretz requires a kezayis as well. 40:26 The Gemara says ad kikezayis? 40:27 And by the way, by sheretz, that's not the case because by sheretz even a smaller amount creates liability. 40:32 Amud Beis, ולכתוב רחמנא בשרצים ולא הנהו ולגמור מינייהו. So we'll say if that's the case, so again I'll say, so therefore pause for just I just have to get to the back page, Amud Beis, right? 40:43 So we'll say, so again, so the glasses have to come out I have to make the Amud Beis. 40:47 So we'll say, so again, so just to understand what the Gemara is suggesting over here is what we've established on Amud Aleph is liquefied forms of prohibited items are still prohibited like the primary solid forms as well. 40:58 The Gemara goes the Torah goes out of its way to highlight that concept in three different contexts: cheilev, neveila and chometz. cheilev, neveila, chometz. 41:06 It's really cheilev, dam, right? 41:07 By cheilev, neveila, chometz. Why? Then the rest of the discussion was because you can't learn out these things from each other. 41:13 They're just too dissimilar, you can't learn them out from each other. 41:16 Now what the Gemara just introduced is, wait a second, we also learn this by sheretz. 41:20 What did the braisa tell us by sheretz? 41:23 Essentially, any liquefied part of the sheretz is like the sheretz as well. 41:27 The Gemara says wait a second, but why do you just learn out sheretz from cheilev, neveila, chometz? 41:32 You can't, because cheilev, neveila, chometz ultimately require a kezayis. 41:36 I would have thought that sheretz requires a kezayis as well, kamashma lan it doesn't. 41:40 We'll say one more line then we'll stop for today. 41:41 If that's the case, ולכתוב רחמנא בשרצים ולא הנהו ולגמור מינייהו. 41:46 But wait a second, if that's the case, then just write it by sheretz and learn out cheilev, neveila and chometz from sheretz. 41:56 To which the Gemara says דאיכא למפרך מה לשרצים שכן טומאתן במשהו. 42:00 No, you can't learn out from sheretz. 42:03 Why can't you learn out from sheretz? 42:04 Ultimately again because we'll say shratzim convey tumah even by mash-hu, even the smallest sheretz conveys tumah. Shratzim, why Rabbosai? 42:12 Remember again that one word that we use constantly in the conversation by shratzim, what was the one word? 42:17 Berya. Remember, a sheretz is a berya, it's a self-contained entity. 42:20 Because it's a self-contained entity, the size of the sheretz ultimately doesn't matter. 42:25 Because of that, shratzim can't serve ultimately again as the proof or as the source for these other halachos. 42:30 So therefore halacha lemaaseh what we end up with is the liquefied form of the prohibited item is considered to be assur as well. 42:37 We now have that by cheilev, by chometz and by neveila. 42:40 We also have it by shratzim. 42:42 The conversation is not done. 42:44 I'm going to record the rest of the rest of this today im yirtzeh Hashem so that we are somewhat caught up. 42:49 Yeah, so we're somewhat caught up for Shabbos, Rabbosai. 42:51 It's all Matt Mark's fault, it's because I started doing this. 42:55 Yasher koach everyone and gut Shabbos.
Expand transcript 8,072 words
