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0:00 All right, say good morning. Let's begin today's daff. Today's daff is alf 121 and we are picking up on 121 kuf second line down. Let's remember again we're still going through the list of the Mishna focusing on the various items which combine with meat for the purposes of 0:27 tum. So we're just going through this says the ultimately again combines with meat. Excellent. says my so what is so what's a says so we'll say so this is a this is a a nerve or a senue in the spinal cord and in the neck it is wide it is white it is 1:02 hard and therefore Again we're going to see inedible. So this is the say therefore against says the could combine ultimately again to form the shear of the meat for tum purposes says no it refers the refer excuse me the refers to the meat that literally again is expelled by the knife. Now we'll say 1:29 now what does that mean? Sometimes when you when you flay the animal, you remove the hide from the animal. So say this actually very interesting. So when you go ahead and you remove the the hide from the animal, so the hide doesn't necessarily come clean off. 1:52 Sometimes there are parts of the flesh which are removed with the hide itself. So therefore again suggests that alo are those pieces of meat those pieces of flesh they get removed from the hide. So say just understand what's happening over here. So what we're what the mish is teaching me is that the al the 2:14 combines together with the the combines together with meat for purposes of host what's the definition of it is this senue right this senue in the spinal cord/neck this g in the spinal cordneck saying it's the flesh ultimately again that that is pulled away together with the hide. So says let's raise the cash 2:41 on this now the from is giving to his friends. So so so Eio says to his friends and you you are literally peddlers or merchants collectors of falsehoods literally again you are the healers of all of you. Now what does that mean? 3:14 got upset at his friends and he said to them, "You are the compilers of falsehoods and something that cannot be healed. You are trying to heal in me." Now watch this. So, so remember again this is referring to when Yo suffers all of his losses and his friends show up and try to give him insights and meaning into his losses. He tells them essentially you are collectors. You're peddlers of 3:39 falsehood and you're trying to heal something which cannot be healed. Now for our purposes what does he call them? He calls them roof roof al right al first of all say roof al is something. So he's saying you're you're you are healers of alil which is saying al is something that cannot be healed. Now watch this. 4:01 So we'll say according to the opinion who says that ultimately the al is the refers to this senue in the neck in the spinal cord. They're both say that makes sense that that cannot be healed. Apparently once that gid is broken or is snapped it cannot be healed. 4:24 So the gimmar says but yet again according to the opinion who says that ultimately refers Allah refers to what to flesh that is pulled away together with the hide that can be healed. Rashi points out that sometimes when flesh is torn away from the animal and it is reattached. So sometimes again it could reheal together with the rest of the animal. So if I is telling his friends you are healers of alil oral and all 4:48 cannot be healed. That makes sense if we use the definition of but doesn't make sense if we go with the definition of the flesh that is cut away with the hide. The cannot heal. The flesh that is pulled away with the hide can heal which says you're right. 5:04 So we'll say so the truth is in the everyone agrees that means what means the flesh that comes away with the hide. That's what everyone agrees with. So say where's their locus right the over here is the of the what does the mean does the of the does the 5:30 of the ultimately mean that's where there is a locus good so we'll say some so the so far ends off fundamental beautiful goes back to if you have if you have literally collected. If you took a bunch of and you collected it, if there's a in one place 5:57 that says fine. So say so ultimately again if you have a and you consume it because of and says but this is only assuming that what that a person actively gathered this all together because the act of gathering the together she says is by actively gathering it together you have gone ahead and what you have endowed it 6:28 with importance Allah by itself apparently is not because it's not it's not but if actively gather it together that means you are endowing it with and therefore again so it has the status it will combine for for so we'll say according to the opinion says that refers to the flesh pulled 6:55 away with the hide so I understand therefore again what the bre is saying if there's a kaz if you gather together a kaz of this flesh then again could combine for a purposes. But if you say that the is a is the senue of the neck then what? 7:17 Well, see even if there's a kaz of this next senue, what does it matter? It's both say this is not food, right? that senue that's like it's one thing to say that the mart could combine with baser to form a shir of kaz okay because I understand essentially the theme with the mishna is even items which are not 7:40 completely food items on their own could combine with food in order to go ahead to form a requisite but to say that I would have a kaz of and somehow again that's going to make me for a mara is really an inedible substance So what's the says which says you're right in accordance with we're not arguing 8:05 right we'll say model obviously it's clear that the has to be talking about the buser and not the so where does the come up with or come up according to only according to okay so the goes So says no even 8:30 the senior in the neck has the ability to go ahead and bear and combine together with other food items for the shear of foresh says no it is only it is only the flesh that is collected together with the say itself cannot not combine with baser to form a so the says so let's analyze 8:59 this okay so say so here's the good news let's let's talk about the good news what's the good news everyone agrees that what everyone seems to agree that which means that if you were to go ahead and take off the hide of the animal you cut the hideway with a knife right inevitably when you cut the hideway what comes along with the hide pieces of flesh now what we seem to be saying is those pieces of flesh can combine with 9:23 other buser in order to create the shar in the Mishna's case for for tum form fine let's let's case regarding but everyone agrees so let's analyze this says what's the case what's the case say if ultimately again you endow the we'll call it the flesh scrapings right 9:49 if you endow the pieces of flesh that come apart with the hide with kashivos in other words you have in mind that say ultimately again they should have an identity of even independently they should have a of and if ultimately again you do not you're not right you do not have in mind that they should be anything important then what 10:18 then ultimately again that flesh which comes away with the hide is bottle So which one is it? Says now what we're asking over here is even in say if we take off the table for just a moment and say subject to dispute is not but yet when it comes to 10:43 everyone seems to be saying that it is right that flesh that comes away with the hide is mitarif with other baser for toma purposes. Okay, what's the case? If it's a we say a means you have in mind that this is a usable substance then ultimately again not only is that buser able to combine with other pieces of meat but that meat that flesh that buser 11:08 stands on its own with a kashiv. In other words, it doesn't have kashivas just because it combines with something. It has a kashivas on its own as well. So what's the case? The Garra says, "And if you're not, it's bottle." So, it's both saying both say so we'll say, "Watch this." Very interesting. So, two different 11:39 resolutions. One says this is the first wide line in so listen to this. So what happens over here? I'm separating a hide with my knife. Some pieces of flesh come away with that hide. What happens? I have in mind I'm I have I have in mind that ultimately again I I have in mind that I'm going to use or that some of these 12:06 pieces of flesh are but I don't identify which pieces I'm which piece and which pieces I'm not. So says first let's listen to this. So because I was not the entire amount therefore again a flesh by itself will not be mame but 12:39 because there is a quasi makava. Therefore, what it's good enough to go ahead and combine with another food item to fill out the requisite shear. So we'll say so the first answer essentially says that the sakin is a case where I have in mind that you know what some of this is meat I have in mind some of it's not meat or I have in mind about some of it is meat I don't have in 13:03 mind for the rest of it I don't identify which part I'm m which part I'm not m so by itself by itself it cannot go ahead and form a comprehensive unit but it can combine with other meat with other flesh ultimately to fill out this year that's The first opinion other opinion said this is very interesting other opinion. 13:29 So we're dealing with what kind of animal look we're dealing with an animal that say you have an animal that was bitten by a dog, right? And some of the flesh became detached as a result of that dog bite. And what happened? meaning it's still it's still hanging on the animal but it's a bit detached. 13:57 Then afterwards you shhat to the animal and you're flaying the hide and some of the flesh comes off with the hide and what happens and I don't know now at which point in time I don't know which part of the flesh became detached because of the attack from the other animal and which part of the flesh meaning I there's two there's two different areas of flesh that are hanging onto the hide. One part is a result of the animal bite and one 14:23 part is a result of the sack but I don't know which is watch. So say in general a person would still have in mind to eat the flesh even though it was bitten by another animal but the stuff the the meat shavings the flesh shavings that come away with the hide a person often does not eat but I can't identify which is which so therefore I will say in this kind of case that flesh ultimately again cannot 14:51 go ahead on its own form a shear of kashivos but it can go ahead head and combined with other flesh ultimately to round out the common denominator between these two examples over here are situations where essentially the flesh in question right does not have enough of an independent kashivos to go ahead and form its own 15:15 comprehensive unit of tuma so the only thing it can do is but yet it's endowed with a bit of kashibos so because of that again it has the ability to combine with something else which is that's the case that the is driving at over here. 15:33 Here we go. Say additional cases the beak of an animal the clause. So we'll say so the beak of the animal the claws of the animal. So ultimately again they they become and they can convey to and they could combine with other flesh to form a forum as well to 15:58 which the says the beak what good is the beak we'll say the beak is not flesh the beak is the beak is hard right this says it's like a piece of wood it's talking about the lower beak okay let's find The lower beak is also hard, right? The lower beak is also just like eights. 16:22 It means the bottom the bottom of the upper beak. So apparently the bottom of the upper beak is a bit softer than the rest of the beak and therefore again can be consumed. What about the claws? We'll say same thing. Aren't the claws aren't the claws hard to eat? Aren't meaning pretty much inedible? 16:46 We're talking about over here actually the part of the clause that's absorbed in the flesh. That part of the clause that goes into the flesh ultimately is a bit softer and therefore again edible. I'm sorry. What about the horns where the horns are embedded in the head where if you cut them they will bleed right and therefore say that's a softer 17:10 part of the horns and therefore can be consumed as well. Good. I will say now the gets into a very interesting. So if you remember again in just to read you the Mishna the Mishna was the Mishna was well listen to this case very carefully a Jew. 17:33 So listen to this a Jew ising a noncosher animal to be consumed by a non-Jew. Okay now watch this. And the animal is convulsing, right? So what's that? What's the status? 17:55 So say in that state, in that state where the animal has been and is convulsing, the animal is not which tells me once you an animal even a non-cooser one, what's the status of the animal? 18:13 What's status of the animal? It's dead. It's dead. Therefore, what or I should say differently. I let me let me take that back. Right. It's it has the ability to go ahead and get to which one hand tells me that what does is transforms an animal into a piece of meat. So once you shed it once you it 18:38 ultimately again it is it is it is food and therefore ultimately can contract yet because it's says because it's convulsing it's not totally what >> it's not totally dead because it's not totally dead therefore what it does not contract tumas neos this interesting case so say this is a good this is a good trivia case when can you eat an 19:03 animal that is not fully He well you could figure out a phrase it didn't come out right but understand you you you'll figure out the verbiage but this is incredible idea so now you have a Jew and again the case is very specific you have a Jew sheing a non-cooser animal foreign a renders an animal into because it renders an animal into therefore that animal is subject to 19:28 but because it's still because it's still convulsing it's not totally dead obviously it's dead enough, right? How do I know it's dead enough for the applies also to who? So remember again as well. So it's dead enough to eat it, but yet it's not dead enough to get to 19:51 incredible incredible case. So let's go. we learned. So we'll say whether it's oring aurora. So we'll say this would be ankum sheing a kosher animal for a Jew. It's two cases, right? It's a Jew sheing a non-coosher animal for a a um a ash animal for for an oring a kosher 20:22 animal for a Jew. In both of these cases, Ultimately again let's focus on the Jew for non-Jew case requires that ultimately again this animal is going to be consumed by a non-Jew the and not only that but ultimately again in order to be both of these cases the animal has to 20:46 come in contact with liquid in order to make it receptive to tum says the we're going to analyze this second part specifically why does the animal have to come in contact to make it to make it says ultimately again this animal is destined to contract say what is it destined to contract 21:16 is that any animal that is ultimately going to contract a heightened form of tum does not require any type of means a preparatory act which makes it receptive to if something is ultimately going to take on a strong form of tum is not required. Where do we know that from say the says if water will come upon seeds this is the that teaches us the concept that in order to receive 21:42 something has to be seeds which are ultimately again not going to contract require any item which is ultimately going going. So to anything which is ultimately not going to contract a high form of does not require why is it that the of a kosher bird requires 22:21 right requires ultimately requires means that you have to have in mind to eat it right but yet doesn't require say since it is ultimately going to contract a heightened form of tum therefore again it does not require so ultimately again back to our question so why is it over here why is it over here in this particular 22:48 case where ultimately again you're telling me that a Jew is a non-coosher animal for ankum that in order that that it requires is and why does it require why does it require contact with liquid in order to become this is this ultimately is going to contract a heightened level of tum namely it's going to become an aa when is it going 23:11 to become an aa at what point in time does it contract too much when when it stops convulsing right so ultimately again anything that is ultimately going to going to contract a heightened form of tum does not need so what's the answer So this is actually very interesting says there is the possibility of avoidance of how can you avoid tumasa if 23:36 you were to scrape every piece of flesh off of the bones of this animal to the point that ultimately again there was less than a kaz on the bones of the animal the animal would not contract too much. In other words, if if you were to make sure that there was less than a kazay of of bosser on the bones, it would not contract to masa. So I will say so okay the chances of doing that 23:59 before the animal stops convulsing quite minimal but nevertheless I guess possible. So says because there is the ability technically speaking to circumvent the say so essentially what is saying is like this when does an item not require only when it will certainly contract 24:22 but in a case where the is not absolute or you could avoid it like in this case over here it requires so the like this say if you look at just a moment it's right across from one thing that is coming out from is as follows which is that ultimately again 24:54 does not devolve upon an animal that is understand this this this is like it's shocking it's it's mish shocking I mean, hence the deafening silence, right? It's it's it's mameish shocking. Say, so remember again because understand what we're just learning over here, which is I just just focus on one specific case. I have a Jew who's shocking a non-coosher animal for an 25:18 akum. So understand what we're saying over here. So when I shed it, say, let's analyze the steps. When you shed an animal, what just happened? You've transformed an animal into >> food. Okay? So step one now is the animal has become food. because it's become food. Therefore, again, it's that's step one. Yet, what the tells you is something amazing. I would have thought in order to be food, you have to 25:41 be what? >> Dead. Right? In order to be food, you have to be dead. Yet, apparently in there is the concept to be food, but yet not be dead. Say why? Because as long as the as long as the animals it's not only comes apparently after the pirus after the convulsions are done. So the says now is subscribing to that concept 26:07 as well says as long as the animal is convulsing it is not only. So the is saying does really hold that way. But we learned If you was just a good old case, it's a little bit of a throwback to our old days or the majority of 26:36 the animal still convulsing. So what's says there is no longer a of a say this is very important because what does that tell me? there's no longer a of it's dead and if it's dead then it should be subject to what so says now again now again say remember again this is by a kosher animal right so there's no there's no by okay fine so say but for our purposes 27:03 again what this is showing is once the is done seems to be the animal is dead the animal is dead convulsing or not convulsing the animal is dead says no the animal ultimately again is subject to why not say is death is death that's it says no as long as the animal's 27:37 convulsing and the animal is not dead so ultimat So again, this is the kasha just was on record as saying before that when you shack the animal, you've made it into food, but as long as it is convulsing, it's not dead. Yet says explicitly over here that once you do on an animal, the animal is dead. If now 28:01 both say now obviously the the br that just quoted over here is not talking about it's talking about is kissing ultimately again once you the animal it is no longer subject to the only way not to be subject to Abraai is what is what is if you're dead can't be a little dead right you can't be partially dead right you're dead or you're not dead so ultimately is on 28:25 record as saying that once you do the animal is dead how does that with what we just said before that the animals when it's convulsing to which the says I'll tell you will tell you so I'll say this is what we said before says this is an incredible incredible it is no longer alive but it's not dead 28:54 right it's no only Jews could say stuff like this right right it's no longer alive but it's not deadish Right? It's it's in the middle. So actually this is an incredible classification. So ultimately what is saying is like this. In order to go ahead in order to go ahead say if you really fine-tune this what is really saying is like this. In order to consume 29:17 an animal it's not allowed to be what? >> Alive. This is amazing. is saying is ultimately again the the permit for consumption is not that the animal be dead. It's just that it's not alive. Same thing with Abra means that what that ultimately again you can't take a living from something that's alive. So as long as it's not 29:41 alive ultimately again it's okay. Now being not alive is not necessarily the same criteria as being they see is clear according to the definition of death means the cessation of all movement right that's the legal definition of death therefore in's world you could have an animal that is not alive but is not yet dead which I say 30:06 happens very often the animal is no longer alive but it is still convulsing therefore in Kriskia's worldview essentially again what you have is once you shed it, you're good. You could eat it. Doesn't tell me I have to eat a dead animal. Tells me I'm not allowed to eat a live animal. The animal is no longer alive. 30:26 I can't from a living animal. This animal is no longer living. But the animal is not yet dead until it stops convulsing. Which is why ultimately again will not devolve upon the animal ultimately until what? Until that animal stops moving. will say that's on the other hand will say incorrect there's either alive or there's dead there's two states there's nothing in between 30:49 therefore again now again interesting agrees with with definition I will say and he'll say that ultimately what there's alive and there's dead is when all movement stops that's why you can't eat and you can't take an e until after convulsions ends that's the of dramatically amazing shittita goof up both sides let's analyze this I told you. Amazing. No. 31:13 >> Incredible. Thank you. The majority of but the animal ultimately again is still moving is still moving. Therefore, what will say by the way you understand the incredible in this ink's model? Incredible say the incredible issue is saying 31:40 there's a state in life where you're not alive right I should say you're not dead but you're also not alive right you're you're you're in like this gray area where on one hand you're not dead but you're not doing anything right I'm not living right and that's this see in the other models either alive you're dead okay I'm not dead I'm alive says 32:05 There's this whole gray area and this whole gray area where I'm not dead but also again I'm not maximizing my potential in a dynamic living sense as well. Incredible goes a personality and the animal still convulsing. So just going back and restating what we were saying before. 32:26 Okay. So says there is no in that case which we just said before. And says, "No, there is there's absolutely in that case says the truth is you should take's position in your hands." Why holds like 32:55 that while the animal is convulsing understands convulsions are life, right? While the animal is convulsing, ultimately the animal is alive and therefore subject to so ultimately says here we go a non-cos animal for ultimately majority of says and the animal is convulsing 33:32 So the animal is makes the animal into food. But yet ultimately because the convulsions are occurring, the animal is not yet dead. Because it's not yet dead. Therefore, it does not contract. But watch this. 33:50 This is where this is wild. If you take a limb from that convulsing animal, that limb is so you understand how how wild this is. So on one handed it say it's but it's not yet dead because it's still convulsing. So because it's not yet dead therefore what if I take a limb from it? If I take a limb from it then 34:14 what? contracts which means that it's okay hold on hold on and flesh that is detached from it has the equivalent of flesh which is detached from a living animal and it becomes and we'll say no the is we actually saw this before if you rip off a limb from a living animal and I will say what 34:43 happens afterwards you shed it that limb does not come become mutter after the fact right it's hey it's dead anyway so what is you know so again because you once has the identity of the identity of say so remember again what did you just see in that case now the reason why is quoting this case is because it seems to back up the position ultimately again of who holds that an animal which is 35:06 convulsing is subject to Abraai now what I just want to point out over here is something absolutely dramatically overwhelmingly amazing which is on one hand we just said that once you it contracts yet what did we just say yet it's yet contracts right but yet it's subject to if you were to go ahead and take meat from it so just hold on to that 35:31 inconsistency in your mind for just a moment on the other hand say remember the is only bringing this up this whole case for one reason which is that backs up who holds that an animal that is convulsing is subject to majority of it does not say again fine which which makes sense 36:00 because the of one sim is what is what is what is nothing is nothing so because say therefore again the animal is is alive if it's alive it's not say what happens if you inject it all you stab the you kill the animal right then this is actually very interesting so if you stab it i you don't so 36:26 ultimately again it's so ultimately again it's not at all obviously once it dies it'll beame but I will say it's only it's only which allows an animal to contract otherwise if you just kill in some other way. It's not 36:48 conversely goes ahead and checks a kosher animal for a Jews and the animal is convulsing. So the of the also goes ahead and turns the animal into therefore again the animal can contract but ultimately again not if a limb comes off take a limb off that 37:19 animal so we'll say same idea if the limb is taken from a convulsing animal that is called and ultimately a flesh comes off that animal it's considered to be it's considered to be and it's for Gentiles and ultimately again even after the animal dies just the the the inverse case 37:47 we'll say this is a non-Jewing for a Jew if he's non-Jew she's one simmon or majority of one sim then say that's not a at all therefore But ultimately again it's not at all. First white line if you stab the animal ultimately again no at all. No at all. Now again we say no at all once it dies. Now we'll say 38:17 now watch this. Here we go. If let's say ank say began to sh the animal but did so in a way that would not render the animal a tra which essentially means the did an insignificant let's say the go and less than half of the windpipe less than half of one of the insignificant and then what the and 38:44 comes along and finishes the what's ultimately the is We'll say what happens if begins the in a significant or insignificant way and what happens the comes along and he finishes it ultimately again these are you've seen before say here we go let's say you are into fresh meat 39:19 say you want meat right after the and you don't want to wait until the animal stops convulsing. Who wants to wait till the animal stops convulsing to have lunch? So what do you do? Here we go. So says way you do this is like this. 39:38 You cut out a piece of meat from the neck. From the neck. Now what do you have to do over here? saying now remember again part of the way in which the animal in which blood comes out of the body is through when you shack the animal's final life force pushes blood out of the body. If you're taking a piece of meat out of the neck while the animal is still bleeding out say then the is you have to salt it 40:03 especially well. So you have to salt it very well, wash it off very well is you have to wait until the animal stops convulsing to eat it. So you could have it on your plate. You could be ready to go, but you have to wait until the animal finishes. And I will say we're going to see that is a don I want to just point out for a second. 40:27 You already know the punchline to this. The punch line to this is once the animal is we don't we do not accept's view of three states right of alive and dead and some we accept it hash and in between. We accept it hashkafically. We don't accept itically. So we'll say so understand over here. So therefore in our worldview in our says that what once you check the animal say what is that 40:50 animal what is it it's dead the only we say we do not eat from a convulsing animal that we don't do so you could take the meat while the animal's convulsing you could prepare the meat while the animal is convulsing you just can't eat it you could have it on your plate it's salted ready to go but you have to wait until the animal stops convulsing in order to eat it 41:13 actually amazing This applies to Jew and non-Jew alike. Why do I have to wait until after the animal stops convulsing? What am I concerned about? What might it look like? Abra since Abra applies to Jews and non-Jews both before you eat it applies to Jews and non-Jews alike. 41:34 One more line. If someone wants to be very healthy, apparently this was excellent for your health as well to eat a piece of this meat from the Bita. Salt it very well. Salt it very well. Wash it very well. And ultimately, again, it'll be good for your health. We have to stop over here for today. We'll pick up with tomorrow.
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