This transcript is auto-generated and may contain errors.
0:00 Thank you. No just spoke. All right. I will say good morning. Good morning. Let us begin by thanking all of our sponsors for this morning sh to thank our sponsors for the month of the family for dedicating all this month. 0:26 Mr. Mayor Ben Mosha, Justin and Abigail Rosemore with tremendous gratitude to the entire and with the hope that our will be answered during this month of lay a soul in recognition of the entire and with tremendous gratitude to for a year of beautiful family and ultimately again 0:59 art and should be answered at the coming of our sponsors for today and Sarah Steinberg and for an ultimate we all those who need together on this birthday of these 1:23 grace for all We should truly be with that. Let us begin today's 123 and we are picking up on days 122B at theat which is two um 1:46 yes good yes which is two 4 6 8 10 12 14 16 17 lines up from the bottom. So remember again in the Mishna that we had in yesterday's daf. So we had this idea of different cases where the hide right the skin of the animal is treated like the baser. So now amongst in that in that list were certain and went through a list of those. 2:11 So turn on the says when the says those are to teach us that the item that right so the certain ultimately again their skin is treated just like their flesh like their baser therefore purposes you might have thought that that's all therefore the says no only these only 2:37 the specific ones that are mentioned in the are the eight specific ones But that word goes on. The word ultimately again divides up the topic to indicate to us that not all are created equal that only the particular eightim again have this that their skin is like their flesh. 3:01 So why not also go ahead and include in this. So ultimately Some include in this list as well of whose skin is like their bosser. But our did not include. 3:29 So arana ultimately again follows a kabhuda and abihuda says that by definition what determines whether or not the skin of a particular sharat is included is treated like it's baser everything depends on the texture of the skin if the texture is rougher then it's like a hide not like baser if the texture is softer ultimately again that it's considered to be like baser says 3:52 and when it comes to the texture of the skin of the that's the subject of okay beautiful shaved So remember again the Mishna then ended off by saying as follows. Remember the structure of the Mishna was like this. At first we went through a list of items where the skin is treated like the baser right the skin is not treated like a high and it's treated like baser. But then the Mishna said however any of these particular 4:15 skins if you tan them said two things if you tan them you go through the process of tanning or you walk on them. So one of the ways in which they would often tan a hide is you would spread it out and people would walk on it and the walking I guess has the same effect as the tanning. So if you take any of these skins that are normally considered to be like buser and you spread it out on the either you tan it or you spread it out 4:39 on the ground it loses its status as buser and becomes treated like hide. Treated like hide. Now again with the exception of with the exception ultimately of human flesh right human skin human skin is always always treated like human flesh like baser even if it's tanned and even if it's spread out and walked on 5:03 so the says as follows. So the says sorry now it's interesting is it sounds like that it's only if you actually spread out the skin and someone walked on it. In other words the act of spreading out the skin is not enough to remove it from the designation of baser and to give the designation ultimately of a hide rather it has to be spread out and somebody actually walk on it. So the Gimra says 5:30 listen to this says so what the is highlighting over here is as follows that simple designation of the skin as a hide does not actually transform it into a hide. It's only when it's actively tanned either active tanning or actually spread out and someone's walking on it. 5:50 But for example, the act of just spreading it out without walking on it does not transform it from baser to a hide. Someone says is that true this if you take the ear of a donkey and you use it ultimately again as a patch or a basket, right? You des says over here if you take the ear of a donkey and you 6:16 designate it essentially, right? They put it on the basket to be used as a patch even though it's not actively patched in ultimately to it loses its status as Na and ultimately again now becomes basket patch right and as basket patch ultimately again it does not convey to so we'll say what do you see from here you see from here that 6:38 designation of something by definition changes its status so here why don't we say once the skin is actively spread out to be walked upon even if it's not actually walked upon its status should be transformed from bosser to hide. So the so what do you see from it's different 7:03 because at the end of the active designation of something as a patch by definition is a so because that's a fundamentally transforms it from the veil ultimately again to patch but if you didn't actively designate it as a patch then the item is not transformed unless of course you actively walk on it. Fine. 7:27 So both. So bottom line is you see from here that you need some type of na some real na to go ahead and change the designation from what we'll call bosser ultimately again to hide and the act of just simply spreading it out to be walked upon is not enough of a mess. 7:46 Something else has to be done. Okay. So I'm sorry. So this is very interesting just as an aside the gimra says by the way when we speak about this idea of spreading out a skin right spreading out the skin and then people walk on it that's a form of tanning how much walking has to take place on the skin on on the skin in order to transform it 8:13 into other words how much walking do you have to do on it in order to go ahead and make it a tanning process it's fascinating question it's a technical question but it's That's the technical one. Well, it's not totally technical because remember again as we just saw if you take a skin which is normally treated like buser and then you walk on it in order to tan it. You transform it from buser to hide and that changes the 8:36 designation. How much do you have to walk on it in order to transform it to which the says 4 mil 4 mil say? So remember again what that means is so mil is distance but that is actually measured in time. So remember again it takes one it takes 18 minutes to walk one mil. So essentially again both say the amount of the amount 9:00 of time needed to walk on something in order to transform it from a bus or to a hide is 72 minutes. 72 minutes of walking transforms ultimately again this item is interesting of the says for all of these areas of the is for say what does this refer to 9:27 says over here actually very interesting supposed to listen to this let's say Ruain hired me to go ahead and knead his dough now I happen to know ruin is mak bid on he only eats his in a state of tara. So now I need I need for whatever the reason I don't have a tar utensil right to knead the dough. So again I'm 9:56 obligated to go ahead and walk up to 4 mil in order to go ahead and secure a utensil for kneading purposes. That's what it means. Next, this is incredible. Listen to this. I'm traveling and I need a minion. I need a minion to points out there's a minion. How far am I obligated to travel in order to go ahead and dive 10:29 in with a minion? The answer is 4 mil. 4 mil. Right. Up to 72 minutes. Ultimately again in order to go ahead and dive in with a minion I have to wash my hands for she says so this is for eating right I want to eat my sandwich I don't have bread with me how far am I obligated to go ahead and travel for 10:54 and the answer is for me now some important qualifications with this say so again top I said there's one more and we'll say how much what's what's the one more? There's a fourth. The fourth is the fourth is ultimately again the tanning of the hide. How long does it take to go ahead and tan a hide through walking on it or to transform skin right from 11:22 buster into a hide? 72 minutes. Interestingly enough, all of these things require a ultimately two minutes an important qualification that only applies we'll say this idea that you have to travel up to 4 mil right up to 4 mil in order to go ahead and find water to wash your hands in order to go ahead and dab with a minion 11:47 in order to go ahead and let's say the case of betra I'm needing my friends I'm needing my friend's uh dough and he's makara in order to find the tar utensil you're only obligated to travel 4 mil forward forward. In other words, we'll say all of these cases are assuming you're in a state of transit. So if there's if there's water a shul a tar 12:09 utensil within 72 minutes ahead of you you have to travel that right now say what's the but I'm sorry but if it means going backwards you don't have to go back even if it's only one mil so this is very interesting so words I'm obligated to go ahead and exert myself to find these items the tahar utensil the water for washing the 12:36 minion as long as what it's kind of on my way. So if I have to exert myself a little bit more to travel forward then I have to do so. But if I'm traveling and any of these things are behind me, I'm not obligated to exert myself even for a mill in order to go behind me. 13:01 Yeah, you're not obligated to go a mill, but if it's within a mill, you're obligated even to go behind you. So an interesting. So again also remember how did we get here? We got here because the is talking about tanning a hide and one of the ways to tan a hide ultimately again is to walk over the hide. Why it's not tanning hides? Because we're transforming that which skin which was considered to be baser into r which is a hide. How long do you have to walk on 13:25 the skin in order to t make it into a hide? 4 mil 72 minutes. Once we started speaking about 4 mil there are other where ultimately again 4 mil comes into play. Most notably, most notably again securing a a tahar utensil if somebody hired you to go ahead and knead their dough. 13:47 Number two, davening with a minion. Number three and therefore the gimar says for any of these items you have to willing to travel up to four mil forward and within one mil backwards. Say there's so many beautiful lessons that come from this. First of all, again, I will say, you know, we are so privileged to live in a community that has so many amenities of Jewish life, right? And how important it 14:10 is Barashem, right? We live in a community where there are minyan pretty much at all times and how much we have to make sure that we take advantage of that, right? We don't have to travel anywhere for milashem just to make sure that that we're taking advantage of the opportunity of whenever we can. 14:27 Again, it's easy. It's here. it's in front of us and have to travel behind us and again we have to take advantage of that say but there's something else that and this actually segus a little bit into what I think is also saying is sometimes spiritual growth is not easy you have to be willing to exert yourself you have to be willing to move forward you know we 14:51 live we live in an age where the truth is everything is about convenience everything is about convenience and everything is about how easy can you make it and obviously there there's there's beauty to that and barashm it's it's it's convenient that we strive to make everything convenient it's important to understand that whatever we do we can never put into that construct 15:14 the goal is never to make convenient because the moment that becomes convenient it's pretty much not it's not by definition always requires exertion and that's what Kazal is saying you have have to be willing to move yourself forward to increase to enhance your ding. You have to be willing to move yourself forward to go ahead and enhance 15:37 and increase your personal level of purity. These are things which require exertion. But amazingly enough, what were always concerned about? The one thing were always concerned about was to always make sure that your trajectory is moving yourself forward and not moving backwards. If you notice very reticent to move a person's journey backwards 16:01 even right isn't it incredible even for even were so scared that if you get into the habit of traveling too far backwards that sets a bad precedent see even fortush we're going to make you go four mil forward but never more than one mil backwards sometimes going backwards in 16:24 Life is a necessity. Sometimes going backwards in life is just the reality. But always contain the backslide. Never more than a four mil forward, never more than one mil backwards. I will say all of these tremendous lessons take advantage of the spiritual landscape in which we live in. Always understand that spiritual growth by definition always requires inconvenience, always requires 16:47 exertion, always requires pushing ourselves forward. recognize that hazal never wanted us going backwards. Kazal always wanted us going forward, but with a recognition that some level of backsliding is part of the human condition. But make sure you backs stop that. Make sure you go ahead. Okay, you could go no more than one mil backwards, but be ready to always push yourself and 17:10 even inconvenience yourself to move yourself forward. Incredible. Let's go back to If there was a say usually refers to like it's like lion from legion legion legion soldiers. Now this usually referred to either Greece or to Rome in M's context is going to be Rome as we're going to see. So ultimately again if there is a legion of Roman soldiers that 17:40 went from place to place says so and let's say again soldiers came into a Jewish house the home is automatically why because every legion carries with it scalps they would take scalps of their victims. Rashi says they would take scalps of their victims with them. Now why would they carry 18:11 scalps ultimately? Again I guess Narashi points out for some type of like sorcereric or divination purposes right they would use it for some type of source some or some type of omen for success in war. Therefore again they will say that's that's tummas. So if they bring that into a home and it's under the roof by definition everything inside the house ultimately is soar says 18:35 unless you think they're making this up say a tragic tragic end to this story the says and I'll tell you we know this firsthand because the scalp of this is benish one of the ultimately again his scalp was worn by the by the kings by the emperors by the Caesars of Rome. Say this was the tragic 19:03 story and Alicia where the daughter of the Caesar complimented his beauty told her father that she forever wanted the beauty of Raish and his skin was literally flayed off his body of his body. So again just says over here we have we we know this firsthand that they would take the scalps of their victims and take them around and therefore if a Roman legion enters into a home it 19:26 is important to understand that everything in the home is because again they carry with them to incredible let's see the now watch this so here here's the case the case is you're flinging the animal. That's hamshit, right? You're fllaying the animal. Now, what kind of animal? A bea, a kaya, a tora, a tao, a da, a 19:56 gasso, right? So again, whatever kind of animal we're talking about, kosher, non-cooser, big, small, big, small, again, look at rash for just a moment. First, it's the second short line. So Rashi points out over here that the case is either you're a non-coosher animal or ultimately again it's a right it's a it's a but it's of a kosher 20:36 species. In all of these cases what are you doing? You're fleeing the animal in order to go ahead and utilize the skin to do something with it, right? You wanna you wanna you wanna you want to tan the hide. You want to tan the hide. And therefore, again, ultimately in Rash is over here, you want to make it into a bed. You want to make it into a table covering. Whatever you're going to be doing, ultimately you're flaming the animal for the purpose of obtaining the 20:58 height. So, what's now? What does this mean? The amount literally means the amount to hold on to. Listen to this. When you begin to flavor the hide, if there's enough of the hide to hold onto, the hide is considered to be attached to the meat, right? To the buser. Now, what does that mean? 21:31 Therefore, say we're talking about let's say again an animal that is what that'll do is the tuma of the buser will be conveyed to the person holding on to the hide right because the hide essentially say to use our terminology is a yad is a handle. So again so we're talking about so one of two cases over here either the animal itself is tame or the person laying the animal is 21:55 tummy. Now the shila is what we're dealing with over here is under what circumstances does handling of the hide convey the tuma of the animal to the handler or is the tuma of the handler conveyed to the buser. So the gumar essentially says it like this. So when is the height itself considered to be a yacht of the buser? When it's flayed 22:18 enough that you could hold on to the so when there's enough of the hide that's flay that you could hold on to it. So again, if the buser is tame, that'll convey tum ultimately again to the flare, right? And if the flare is that'll convey tum to the buser. Good. 22:38 Pretty straightforward. So the says now all of this is assuming that you're flinging the hide, right? Why? Like we said before, in order to make a table, in order to go and make so you're you're going to see why this matters just a moment. Well, however, let's say you are going ahead and flinging the hide to make a jug or a skin. A skin. In other words, you're going to use the hide as a 23:01 receptacle. Then ultimately, again, the hide is up until you take up until you remove the hide from the chest of the animal. Again, say what we're going to see in the is as follows. Rashi says, Listen to this. Depending on what you're using the hide for depends on how that that'll determine how you flay the animal. In general, if you're going ahead and 23:32 you're flaying the animal just because you want to use the hide as a couch, as a table, you want to use the hide. Essentially, what it means is you want to use the hide um what's the right term? Like in a flat sense, that's what I'll call it. So essentially what you would do is you would cut the hide down the belly of the animal and pull it out like that. That's how you would do it. 23:52 If however you're using the hide in order to go ahead and let's say make it into a receptacle. So generally what you would do is you wouldn't do it like that. Instead you would go ahead, we'll see you do it actually from the legs. You would cut the hide in a circular way and kind of roll it back. You want you want to keep you want to keep the circumference of the hide somewhat intact. So that way again it's um what's 24:15 the right word? Watertight. Water tight. Uh yeah sp water watertight. Very spoolof right because you want to use it for a jug. So in that case you would cut around the circumference kind of roll it back. In that case the hide is considered to be attached to the animal up until you remove it from the chest area of the atom. Incredible says 24:49 means if you are separating the hide from the area of the feet. In other words, you're not doing it from the head down, but rather again doing from the feet back. Ultimately the hide is considered to be attached to the animal tum both to convey tuma and to contract tuma or what we'll see what that means. 25:09 What about the the the hide that's around the neck says it is not considered to be connected to the animal. In other words, when they say it's not going to consider to be connected, that means if you're holding on to that, if you're holding on to that hide and your tummy, you don't convey too much to the animal or to the buser or if the buser is t the buser 25:33 doesn't convey too much to you. No, it's considered to be connected up until the point that you remove the height from the animal it entirety. Okay, say let's analyze a lot a lot to unpack over here. Says the Now what does this mean? If you look at so now the Mishna said when you begin to go ahead and remove the hide ultimately again there's enough of the hide to hold 26:06 on to the hide is and as a yad the the the flare could convey too much of the buser and the buser could convey too much of the flare. What about from that point forward? Well, a after there's just simply enough to be a handle. I'll hold on to what's says ultimately again means. 26:33 So ultimately again that which is disconnected is going to be but that which is initially connected is going to be says no the is always closest to the meat in other words the is that is always attached to the meat that's always going to be ultimately again as a if one goes ahead and plays the animal according to this 26:58 from this point forward one who goes ahead and touches the part that is already detached is going to be doesn't that apply even to the amount that is about to be flayed from the meat. No, rather it means again aside from the part that ultimately again is immediately adjacent to the meatsh the flesh right the hide that is 27:27 immediately right next to the meat it's ultimately again as I can infer from that that is the piece of that is immediately meat adjacent that's the part that ultimately again But the part no any hide that is within a of the buser is considered to be baser adjacent 27:57 and because it's adjacent therefore by definition it's a yad and because it's a yad any yad works both to convey and to contract to sorry the If you're flaying an animal, whatever kind of animal, right? 28:23 And you're doing so because you want to use the hide to be made into some type of furniture, which means you want to use the hide in a flat form. Once you have enough of the hide to hold on to, the hide conveys and the hide conveys and contracts. Ultimately, again, But in general, the rest of the that is next to the is going to be 28:48 what are we talking about over here ultimately again the first we're talking about. So the says if that's the case we learned how much is considered to be the amount that you hold on to when we actually speak about a we don't mean one rather we mean a doubled that supports this how much is the amount you need to hold 29:21 on to ultimately say it's actually a doubled It's not hustle. So we'll say so now so again say so just a very all the talking about over here is that just remember one simple rule when you begin to flay an animal and in this case again the animal is being flayed for the use of the hide in a flat fashion as a table as a chair as a bed as a couch once you 29:44 begin to flay the animal once you get that first to hold onto the height is a yad once the height is a yad if the meat is tame it conveys tum to the flare if the flavor He'll say as follows if you have a cloak has a cloak and what happens you began to go ahead and tear 30:10 it. You began to tear it. So the rashi says over here has rashi is in the intermediate wide lines. Third line of the intermediate wide lines. And look at this just for a moment. talis. So say I remember again imagine the following scenario. You have a talis that is how do you remove tum from a talis? So you could put a mikvah or what 30:37 you could also do is tear it. Why? Because any that is no longer fit for its initial use loses its identity. And by definition when you lose identity you also lose your tuma. So therefore again if you have a talis and you tear it so it's no longer a talis. If it's no longer a talis then it's no longer. So the says 31:02 if you have a talis ultimately again you began to tear it once the majority of it is torn. Right? So ultimately again once the majority of it is torn the pieces are no longer considered to be connected. And once the pieces are no longer so to be connected the talis is only talking about a talis that was 31:29 immersed in why because since you're okay immers in other words say obviously once you're immersing in the mikvah it means you don't care about it that much because generally people wouldn't immerse their clothing Right. Just so once it's not that's why tearing it ultimately once the majority is torn the pieces are no longer connected to each other 32:03 but ultimately again but ultimately again but a talis that is not a low ultimately even if you tear it even if the majority of it is torn is still considered to be a talis and the pieces are still connected and therefore the to is still intact. Why say this is actually very interesting. 32:22 Why? Because what are we concerned about? Now say no one is arguing on the principle. The principle is correct which is that if you have a talis that's tame and you tear it once the majority of that talis is torn then what the talis loses its identity right and therefore once it loses its identity it loses its tuma as well. What the is suggesting over here is that's only regarding a talis that you don't care 32:45 about that much. What's the metric? If you don't care about the talis, you would immerse it in a mikvah. But if you don't immerse it in a mikvah, that means you care about it. Even if it's torn, it's not. Why? Because we're concerned that you're not going to you're going to tear it but not tear the majority of it because you care about the talis. And if you you're going to you're going to think you tore the majority when you didn't tear the majority. And if the 33:08 majority is not torn, the tum is still intact. Says bless. There's two problems with this logic. Number one, the problem with this is that it makes everything dependent on the and people are going to think that right if you immerse a garment the day that you immerse it even before nightfall that's problematic. Furthermore, 33:37 furthermore is the one who said we actually saw this before that by he holds that that you have to sh the majority do on the majority of two and the majority and not the totality of both sim I Shouldn't we be concerned that according to you're going to say you're going to do the 34:08 majority but you're not going to do the majority. Obviously, if we're not concerned for that, that means when people say they do the majority, we trust them to do so. That's your cons your concern that people will think that immersion that ultimately is what affects in the garment. That can't be. Why not? 34:33 In the case in question, the garment is torn. It is torn. So the fact that people see that it's torn that clearly indicates that what that it's not just the by itself that's affecting but rather again it is clear that the crea is there as well the and again that which we said before that 34:58 the other concern that according to why do we have to be concerned that he says you have to you have to do malik on the majority of the i maybe you're reason we believe that are going to execute their responsibilities in a diligent and vigilant fashion. So say let's analy this a bit more. 35:30 This is our Mishna and you're flaying the animal in order to go ahead and use the hide for some type of flat fashion table, couch, bed. What's once again say what are we talking about over here? Once the hide is flayed enough that you could hold on to the hide, the hide becomes a yad. And once it becomes a yad, ultimately again it 35:54 conveys and contracts tuma through that yad. What do you see from here? you will say what I can infer from that is once the hide is flayed more than the amount that you need to hold on to it's tar say what does that mean it's tar what that means is remember once it's more than the amount you need to hold on to then what the hide is considered to be detached if the hide is detached then 36:19 what it does not act as a yad if it doesn't act as a yad then it can't convey tuma from the buser to the flare or from the flare to But why don't we have to be concerned that maybe all you're going to fle is that amount that you need in order to hold on to. And if we say that any amount more than the amount you need to 36:50 hold on to is maybe a person won't end up flaying more than that amount and you'll end up ultimately again being to which the says you're right. If say we were dealing with then maybe that's legitimate concern the case over here. 37:10 It's actually very interesting but the case that we're dealing with over here ultimately again is really not this. So, so that's fine. If we're talking about that the flavor is and that the meat is then ultimately again I can say that's in excuse me but 37:33 one second if the flare is and the meat is then the ability for the meat to convey to through a to the flare that's that's to which the says you're right beta we're dealing over here with So says one second says over here actually it's Rashi right across to the 37:57 left. So actually again the case of the when we speak about is not talking about actually not not like a not not a non- kosher animal rather it's a kosher animal that ultimately again is a so we're actually talking about a kosher animal that's a tra. So the says okay does a kosher animal that's a 38:28 does that animal convey to which the says yes it does just like the father said it's actually very interesting if you have a if you have a ultimately again that's mukdash that that's carbonic right or hdish in nature when you it in fact conveys interesting detail. 38:58 Let's analyze says listen to this. If you flay the height of now this goes back to the last Mishna. Remember again certain their skin is considered to be like baser and certain their skin is considered to be like hide. Two different things. So if you go ahead and you flew 39:26 the hide is considered to be connected to the until you remove the hide in its entirety. Okay. So what do you see from here? That's but if we're talking about a camel so apparently again even earlier on even earlier on the hide is not considered to be connected at all to which the gim says. So again remember 39:50 that the idea over here is once you pass once you get past that little initial amount that you need to hold on to it the hide is no longer considered to be connected to which no don't infer from this that the hide by a camel is not considered to be connected rather understand that it's referring ultimately again to the flesh to the high that's around the 40:17 neck and its reflects is ultimately again who says that well says that the hide around the flesh is not considered to be connected to the animal is lapsing back ultimately again to the discussion regarding the regarding the talis right what did we say before about the talis that if say you have a cloak 40:46 you have a talis and you rip it once the majority of the talis is torn. What's tal what's ultimately it's no longer a talis which means if it's it loses its identity if it's losses it because it's lost its identity as well. Now this presupposes that you've torn the majority of it because once you tear the majority the pieces are no longer we'll stop pick up this tomorrow. The 41:11 important part to remember right that the takeaway in all of this the is so that we're focusing on is we're trying to figure out at what point in time is a hide consider attached to the buser and when is it detached from the buser that that's the fundamental shilovia because when it's attached it acts as a yad which means it can convey tuma from the buser to the flare and from the flare to 41:35 the buser once it's detached ultimately again it's considered to be its own entity so we See fundamentally that when it's attached attached is a fundamental and also dependent on what you're using the hide form to be continued and resolution tomorrow everyone have a great
Expand transcript 6,105 words
