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0:00 It's good at home. 0:03 Yeah. Yeah. Yeah. I don't think yeah. 0:10 I bought a set. 0:11 It's fine. It's good. 0:14 Just think like I will say good morning. 0:28 Let's let's begin. Today's death is limit 31. 0:34 31 and we are picking up on limit of days 30b three lines up from the bottom. 0:40 A beautiful death ahead of us here. 0:41 We'll say a sheer this morning. 0:43 We'll sheer in this month are dedicated by Leia soul and there's a report for her daughter Ilana. 0:48 We hope that in the merit of our Torah Ilana will have a complete and enduring report. 0:52 We'll say let's begin. 0:53 Rava, this is a great case. 0:54 Rava of a body clay gear of Yona Taklifa. 0:58 So we'll say Rava checked the arrow of Reb Yona bar Taklifa. 1:02 Reb Yona bar Taklifa was going to check with an arrow. 1:04 Remember again as we saw yesterday as long as you're willing to do a mole who maybe a back and forth movement like a cutting movement with your blade, a blade of any size is good enough to be able to go 1:17 ahead and do shketa. 1:18 Only if you want to go ahead and use a Right. 1:22 So only if you want to just check the animal with one motion that you need a larger blade. 1:26 So Reb Yona bar Taklifa apparently is going to check with an arrow. 1:29 Rava checked his arrow. 1:30 What happened? The shachas bar of a body the fire. 1:33 So what is amazing? 1:35 So apparently again Reb Yona bar Taklifa was a very good shot. 1:38 Right? So what happens? 1:39 He shacked it. He shacked it a bird with an arrow. 1:42 Now he shot the arrow and the bird and the arrow did a shketa on the bird. 1:47 Incredible. So the guy says I one second. 1:49 How can you be sure that it was a good shketa? 1:51 The deal my will say earth meat. 1:54 Remember for shketa to be good as we've seen the knife has to go across the external layer of the neck. 2:00 If the knife, remember again, burrows in between the two simanim, we call that chalada, that's a pasul shita. 2:06 So, certainly when you're shooting an arrow, when you're shooting an arrow, how can you be sure that the arrow sliced against the outside of the neck? 2:12 Maybe it just came inside the neck, cut the burrowed in between the simanim and cut the simanim like that. 2:18 This is amazing. Chazon Ish 113, Chazon Ish gives a different meaning. 2:21 So, what they say is when the bird fell, so they checked it and they saw the neck feathers were cut. 2:26 So, they saw that literally mostly this this This is a guy you want to be friends with, right? 2:30 This is a guy Hey, so as I said, they saw that the neck feathers were cut straight across the front. 2:36 I have a bike, he said, but there's another problem. 2:38 Kissui hadam What We'll get into this later on. 2:41 There's a mitzvah of kissui hadam that by chayot and ofot, when you shecht it, you cover the blood. 2:46 So, how do you cover them? 2:46 So, remember again, normal old the animal, you shecht it, you cover the blood. 2:50 So, how do you do kissui here? 2:51 V'chi tema d'mechsulei, so maybe you'll say not a problem. 2:55 >> Well, >> when the bird fell, they covered the blood. 2:57 Here was the problem. 2:58 Amar Rabbi Zeira amar Rav, "Haschochait tzarich sheyitein afar l'matah v'afar l'ma'alah." 3:03 What it says is we're going Excuse me, as we're going to see, the mitzvah of kissui hadam actually is to put dirt or or what we call dirt below the blood and above the blood. 3:14 So, the idea would be in the place that you're about to shecht, you would sprinkle dirt on the floor, right? 3:19 You shecht, the blood comes, and then you'd cover the blood with another layer of dirt. 3:23 Where do we know this from? 3:25 Cuz the pasuk says "She'ne'emar "V'chisito ba'afar." 3:28 Cuz the pasuk says "You shall cover it in the dirt." 3:31 "Afar lo ne'emar, ela ba'afar." 3:34 "Melamed she'haschochait tzarich sheyitein afar l'matah v'afar l'ma'alah." 3:37 So, they say again, the fact that it says that you shall cover it in the dirt as opposed to just with dirt indicates thus that there must be dirt on the bottom and dirt on the top. 3:45 So, even if you want to say that once the bird fell, you covered the blood, that ultimately again came out with blood. 3:52 What about the fact that you need a of dirt on the bottom? 3:55 To which the says To which the says I'm sorry. 4:05 They must be offered to cuz it was apparently in this case. 4:08 So they placed dirt around the entire area where the hunt was going to take place. 4:14 So I would say they would say they planned for this. 4:16 So the point of view is literally means they put blood over excuse me, they put dirt over the entire valley. 4:21 What it just means ultimately is we're going to see by Adam. 4:27 Interestingly enough, if there's already dirt on the ground you could have a lot of dirt that that dirt ultimately again is so it's also possible to say that what happened over here is that where the hunt was taking place was 4:41 a lot of dirt anyway, in which case just through the process of cognition you could prepare it. 4:47 But bottom line is they did what they had to do in order to go ahead and prepare for the hunt. 4:53 This story is an incredible example of how even the arrow is ultimately fit for the hunt and interestingly enough, the other piece that you see from here is what? 5:02 That examination of the neck feathers after the fact would also apparently be enough to show that the was in fact kosher. 5:09 Good. How so how you do this? 5:12 So let's remember again the next case in the mission was as follows. 5:15 If a person was hunting and he ended up taking off the head of the animal with one fell swoop. 5:22 So the mission says as long as the mission was as long as the literally translated as long as the knife is a as the knife is the length of the knife is like the width of the neck it's kosher. 5:39 So we'll say so watch this. 5:40 So the says What it means is in that case I would say, remember again, what is what what does that mean? 5:49 When you're shechting and with your shechita you decapitate the animal, what are we concerned about? 5:54 Right? Drasa. We're concerning about pressing as opposed to cutting. 5:58 So, the assumption is that if the blade is long enough that it's the width of the neck, the length of the blade is the width of the neck, that through one fell swoop, if the knife is very sharp, you could 6:08 cut through the head in its entirety and there's no drasa. 6:11 Rabbi Zeira comes along and says, it must be moleh tzavar v'chutzo l'tzavar. 6:16 The size of the knife, I would say, must be the the length of the knife must be the width of the neck and chutzo l'tzavar, and something additional. 6:25 Now, we'll discuss what that means in just a moment, something additional. 6:28 So, the Gemara says, moleh tzavar v'chutzo l'tzavar k'moleh tzavar d'havlei trey tzavarei, o dilma moleh tzavar moleh tzavar v'chutzo l'tzavar mashu. 6:38 So, I would say, so what does that mean? 6:40 Does that mean that the length of the knife has to be like the width of the neck and a little bit of mashu, or does it literally mean that the length of the knife has to be double the width of 6:51 the neck? See, I would say, if you hold that the knife has to be double the width of the neck, so essentially, even in one action of holacha and hovaha, you are effectively doing what? 7:01 You're effectively doing a back and forth. 7:04 See, I would say, what's the point of a back and forth? 7:06 That you cut the neck of the animal with the length of the knife twice. 7:10 If essentially it's a double length knife, which means the length of the knife is twice the size of the width of the neck, then even just one act of back or forth is the equivalent of a back and forth. 7:23 So, the Shulchan Aruch and Rabbi Zeira says that the length of the knife has to be the size of the neck, the width of the neck and right? 7:29 It says, what it's lashon is, the moleh tzavar v'chutzo l'tzavar. 7:33 So, I would say, so what does that mean? 7:34 Does that mean twice the size of the neck or does it just mean the size of the neck and a little bit? 7:39 So, watch this. Tushma. 7:40 Hayu shochtin v'heiti shnei roshei b'vas achas. 7:43 So, I would say, the Mishna this was the next case in the mission. 7:45 If you were shacking two animals at once, so the what happens you end up taking off both of the heads of the animals. 7:56 If ultimately again the second, literally translated the knife has the size of one neck, kosher. 8:01 So the So the shita is kosher. 8:03 Says no, what does that mean? 8:08 If you want to say it's the size that that as long as the knife is this length as long as the length of the knife is the width of one neck, that doesn't make sense. 8:20 If I will say when shacking one animal, the size of the knife must be the size of the neck and something else with the tsava. 8:29 You're going to tell me now that when shacking two animals, as long as the length of the blade is the size of one neck, that's going to be okay? 8:40 needs Rather what it must mean is that what? 8:43 It must mean that the mesa it has to when shacking two animals, the size of the knife must be the two length of two necks plus. 8:58 And I will say see from here that what? 9:00 That the mesa when going ahead and shacking an animal, the knife really has to be the length of two necks. 9:09 Right? So the shita knife really has to be ideally should be double the width of the neck. 9:15 And I will say that listen to this. 9:18 The shuk paskins, this isn't simon dalid and simon dalid sif base. 9:23 So the shuk paskins shakat in the second with the tsava. 9:35 >> Koshi and Kashira has that. 9:37 You have Shulchan Aruch below dress either halacha. 9:40 So I want to listen to this. 9:41 So so interestingly enough, interestingly enough, the Shulchan Aruch paskins that if you are going to go ahead and shacht with one fell swoop, your knife must be double the length of the knife must be double the width of the neck. 9:54 So that's how the Rambam paskins that's how the Shulchan Aruch paskins that if you're going to shacht with one fell swoop, you need it to be double the width of the neck. 10:01 Obviously, he goes on and he says that halacha l'maaseh if you're going to be shachting in a back and forth and a cutting and a sawing motion, a blade of any size is enough. 10:10 But comes along the Rama, listen to this. 10:12 The Rama says but a little lift of the behema, a feel of a holech behevi, im ein basakin kimalei tzavar v'chotz l'tzavar mashu. 10:22 So I want to say the Rama says halacha l'maaseh, even though right even when we are going to do shchita in a way that's holech behevi, the Rama paskins that halacha l'maaseh the knife must always be the length the length 10:35 of the blade must be at least the width of the neck and the mashu. 10:39 And something else. Something additional. 10:41 So I want to say the Rama paskins pretty much like according to the excuse me the Mechaber paskins according to the conclusion over here of the Gemara that if you're molech or maybe, the blade could be any size. 10:51 If you're going to shacht with one fell swoop, then the blade must be double the neck. 10:58 The Rama says even if you're going to shacht back and forth, the blade should still at least be the length of the blade should be at least the width of neck and the mashu and something additional. 11:08 Good. Right there. The red diamond in sh'molech u'meish, behevi. 11:14 Amra v'nasha, be so I want to listen to this. 11:17 So remember, the Mishnah said if you're going to go back and forth, if you're going to do a cutting motion, you could use every you could use anything you want. 11:25 You could use any blade you want. 11:27 I feel a koshu, I feel a be'izama. 11:29 So I want to say we translate izama as is a literally translation is like a scalpel, a very small [snorts] knife. 11:35 So, I'm going to say "Menashe izmel she lo karnayim." 11:37 That's only with a scalpel that doesn't have horns. 11:40 So, I'll say apparently some scalpels used to have like some type of protrusions on the sides. 11:45 So, obviously you can't shacht with that. 11:46 They will say, "Why?" 11:47 Cuz if you start shachting with that, there's a concern that you will come to rip the simanim. 11:52 I'm going to have a "Brei d'Rav Avira d'Rav Menashe." 11:56 "Machat d'Mai." What about shchita with a needle? 11:58 Right? Shchita with a needle. 12:00 So, I'm going to say "Machat m'vaza baza." 12:03 So, I'll say no, you can't use a needle. 12:04 Why can't you use a needle? 12:05 They will say cuz a needle will rip. 12:07 Whereas even though we're saying you could use a blade of any size, there has to be some edge to it, right? 12:13 That cuts. A needle, the problem is you could stab and you could rip, but you really can't cut. 12:18 To which the Gemara says, "I, what about machat d'ushpachi? 12:21 D'ushchapi?" So, they will say, "So, what about" literally this is called a a leather worker's awl. 12:26 Right? So, the awl of a leather worker. 12:28 So, apparently they will say had a very narrow top, but had sharp inside. 12:33 So, the point over here is it does cut operate as a blade. 12:36 So, I'm going to say "Tani na. 12:37 Af ilu kol shehu." 12:38 Okay, so the Mishnah said, the Mishnah said that as long as you're cutting back and forth, you could use anything as long as what? 12:43 As long as it's a blade. 12:44 As long as it's a blade of some sort. 12:46 "Mai lav machat d'ushpachi?" 12:49 So, when the Mishnah says you can use anything you want, doesn't that also include the leather worker's awl? 12:54 "Lo izmel." No, no, it refers ultimately again to the scalpel. 12:57 "Izmel b'hechra katan hu." 12:58 What's he saying? We already learned in "izmel" explicitly "perush kamah farish." 13:01 To which the Gemara says, the Mishnah is actually explaining. 13:04 "Mai kol shehu?" What's he saying? 13:05 When the Mishnah says that you could shacht with anything, what does that refer to? 13:08 "Izmel." That refers ultimately again to a scalpel. 13:12 "Hacha nami mistabra." This would seem to be true. 13:14 "Di sakra machat d'ushpachi." 13:16 Cuz I'll say if you want to say that it's a leather worker's awl, then "hash ta machat d'ushpachi sharya izmel mibai." 13:23 What's he saying? If you could use a leather worker's awl, then it goes without saying that what? 13:27 That you could certainly use a scalpel cuz obviously I will say a scalpel is even less of a blade surface than the all to which the Gamora says it's you need the why legs are in local motion cuz I will 13:44 say I might have thought that no maybe I can't use the scalpel. 13:47 Why can't I use the scalpel out of a concern that if we let you use a scalpel without the horns you may come to what use the scalpel with the horns. 13:54 So what's the problem with the scalpel with the horns? 13:56 What's the problem? You may come to rip right it grabs you may come to rip and therefore that so therefore I but the Gamora therefore Gamora teaches me Gamora I will say Gamora I could use the scalpel without the horns 14:07 and I'm not concerned that I'm going to go ahead and use the scalpel with the horns. 14:10 So I will say bottom line for our purposes is that Gamora I will say really as we just saw although technically speaking if you're in maybe you could use a blade of any size and I will say the Gamora of 14:23 Joseph Cairo passes that way you could use a blade of any size as we just saw the Gamora of Joseph Ashkenazim holds that really any time for you should always use a blade that is at least the size of the 14:35 neck and a masho. 14:37 Good says I will say another incredible case. 14:39 I will say watch this I dropped my knife. 14:44 It happens. I dropped my knife. 14:46 I will say what happens I dropped it and it did an animal. 14:49 Right? So it says a sharp knife right or I'm standing high up right? 14:53 So I I go ahead and I I drop the knife and it cuts the animal. 14:58 So what's I will say now this by the way this case you can't you can't actually visualize it the way you're thinking of it. 15:05 You see when you think of it you say you dropped it and it why can't it be that? 15:09 Right cuz that's pressure I will say that's that's pressing. 15:12 So it must be like I I was walking and it could be like in when I you know when my arms are moving and when I move my arm forward I released the knife like we saw this case before, right? 15:23 And it flew across and shechted the animal like that. 15:26 So, I I dropped it. 15:27 So, the Gemara says the Mishna says, "Al pi shas takits naflah sak v'shachta, al pi shas takits k'darka psulah." 15:33 What's that? Even though again the shechita was good, nevertheless, it's pasul. 15:37 Why shouldn't Amram Zevachto v'Achalto? 15:40 "Masha Atah Zoveach Atah Ochel." 15:42 What's that? That right? 15:43 You You What is it? 15:44 You You eat You eat what you kill. 15:46 You eat There's a expression like that. 15:48 You eat what you hunt, eat what you kill. 15:49 So, "Zevachto v'Achalta," you have to go and offer it and you can eat it. 15:53 That which you slaughter, you have permission to eat. 15:57 So, we'll say, "We'll have to see exactly what this drasha means." 16:01 But that which you slaughter is what you should eat. 16:06 So, the Gemara says, "Tanya d'Naflah." 16:07 So, we'll say say the reason why the shechita is not good is because the knife fell out of my hand. 16:11 "Ha Ipei'luhu." We'll say if I were to throw it down, so we'll say it seems to me that what's that what's that issue over what's that issue I play over here is that there was no kavana. 16:19 Right? That again that it just fell out of my hand. 16:22 That's why it's not good. 16:23 What it sounds like over here is if I were to drop it, right? 16:26 If I were to actively If I or I should say if I were to throw it, right? 16:31 Then "Halacha l'Maiseh," it would be good. 16:32 But "Af Gadol M'Chavein." 16:34 And I will say it sounds like what's missing over here is an intentional act of of of knife droppage. 16:42 But if I were to go ahead and intentionally throw it down and the shechita were to were to occur like that, then "Halacha l'Maiseh," even though I didn't have kavana for shechita, the shechita would still be good. 16:54 So, the Gemara says, "Man Tanalo d'Lo Ba'ina Kavana." 16:57 We'll say who is the opinion holds that you do not require kavana for shechita? 17:01 "Amorai Rabbinan Asin." We'll say we had this before. 17:03 "Tani Oshaya Ze'ira d'Min Chavya, Zarak Sakin d'Natza b'Kosel." 17:07 We'll say if I threw a knife If I'm I'm knife throwing. 17:11 That's what I'm doing. 17:11 I'm knife It's a slow day, right? 17:13 I'm knife throwing. And what happens? 17:15 We'll say "Halacha v'Shachta k'Darka." 17:17 And as I'm throwing knives, it happens to be that I shakta an animal in the process. 17:22 So what say so what's the halakha? 17:23 Rabbi Nossan machshir veha chachamim posten. 17:27 So Rabbi Nossan says that it's kosher and the chachamim say that it's possul. 17:32 So what say so So what do you see? 17:33 You see from here And what say what is this a case of? 17:36 This is a case where I have kavana for the knife. 17:39 I have kavana to throw a knife. 17:41 What don't I have kavana for? 17:43 Shchita. And yet Rabbi Nossan is still saying that even without shchita, as long as there's a premeditated action, the fact that a shchita there's no kavana for the shchita does not invalidate the shchita. 17:54 So the Gemara says Rabbi Who amar lo? 17:56 Halakha Rabbi Nossan. And he said that who does halakha follow? 17:59 Say halakha Rabbi Nossan. 18:00 I have a Rabbi Chada And what say we already learned this once before. 18:04 This nun The chulin she shakta v'acharei ro'eh o sun shchita s'chera. 18:08 So let's remember again, first Mishna in the masechta. 18:12 The Mishna gave a list of people who are really not supposed to shacht. 18:15 But if they did shacht and were supervised by others, what's the halakha Rabbi say? 18:19 The halakha is shchita s'chera. 18:22 Ultimately again the shchita is still good. 18:24 V'amrinan And we said man tana d'lo b'kavana d'shchita Who is the tana who holds that you don't require kavana for shchita? 18:32 V'amar Rabbi Rabbi Nossan hi. 18:34 And Rabbi said it's Rabbi Nossan. 18:35 So what say we already learned this once that Rabbi Nossan doesn't require kavana for shchita. 18:40 So why is he being brought up again? 18:41 S'richa d'tzu I'll tell you why I need both cases. 18:43 D'yashminan chasam mishum d'kama chavin mishum chaticha b'olam. 18:48 So what say ultimately again in that case where at least the person has kavana to cut, maybe that's when Rabbi Nossan says as long as you have kavana to cut even if you don't have kavana for shchita, that's when it'll 18:58 be good. Hava halakha d'lo kama chavin. 19:00 What say in this case it's not even a kavana to cut. 19:02 Im Rabbi Meir Maybe Rabbi Meir would not say his shchita is good. 19:05 D'yashminan hacha mishum d'kasi mikach b'endas. 19:09 And what say maybe in the first case where the knife thrower is a b'endas, That's where even though he doesn't have kavana for shchita, if shchita occurs, the shchita will be good. 19:17 However, awesome the loca semi core bendas in a low. 19:20 What was I in the next case where again you're having let's say a shot of the cotton. 19:24 Someone else is doing the shchita where they're not a bendas, maybe the shchita wouldn't be good at all. 19:28 Therefore, so the bottom line in any of all of these cases. 19:31 So what I say for our purposes what we see over here is as follows. 19:34 That it appears that what is unfolding over here is something very interesting which is that halacha l'maaseh, the issue at play is one of kavana. 19:44 That the Mishnah's case is where nafla, the knife fell out of my hand. 19:49 That's why halacha l'maaseh again, if if the knife falls out of my hand and shechts, that's why it's not going to be good. 19:56 It appears that had I had kavana for the knife to fall or to be thrown, even if what? 20:03 I didn't have kavana for the shchita, what would be the status of what I say? 20:07 Right? It'll be good. 20:08 I want to tell you something amazing. 20:09 I'm just going to skip to the halacha just for a moment. 20:11 Shulchan Aruch this is siman gimmel sif aleph. 20:13 Shulchan Aruch's actually you know what I say? 20:15 No, it's that wouldn't be right. 20:16 It's not right. You can No, you got to you got to do the work. 20:18 You got to do the work before you get to the finish line. 20:20 Okay, so what I say here we go. 20:21 So itmar nida sheninsava talavosa. 20:23 Here we go. This is a great case. 20:24 A nida, a woman who's a nida, sheninsava means she did a tvila against her will. 20:30 Right? Now we'll discuss exactly what that means. 20:33 Right? We'll get to it the end of all of the days. 20:35 So what I say again, ninsava talavosa means she ends up immersing in a mikvah, but she didn't have kavana for it. 20:41 What I say so again, like she ends up in the mikvah. 20:45 She ends up you know everybody has a day like that where you wake up you're in the mikvah, you don't remember how you got there. 20:50 Right? So usually it's probably in Eretz Yisrael. 20:52 Right? So what I say so so you know, so again, the point over here is ninsava talavosa means that that halacha l'maaseh, she's in the mikvah, she got to the mikvah, but she didn't get there off her own volition. 21:03 Again, we'll see the case in just a little bit. 21:04 So what's the halacha of what I say? 21:06 So what's the halacha of such a tvila like that? 21:08 Some of you don't know to hold the base of what they totally base of means it works. 21:13 That tevila works for her to be with her husband. 21:15 So, meaning it takes away her needless status vis-a-vis physical relationship, but she cannot eat truma. 21:23 So, what they say is actually quite amazing. 21:25 So, the distinction over here is her needless status vis-a-vis her physical relationship with her husband, that becomes permitted with a tevila even without kavana. 21:33 But for the truma consumption, you need a tevila with kavana. 21:37 So, the says I'm going to have to feel the base of what says no, even for her own personal needless status vis-a-vis her husband, such a tevila does not work. 21:46 I'm only of Nachman. 21:47 The truma base of truma. 21:50 So, what says to this? 21:52 So, I don't understand. 21:53 According to Rav who says that a tevila without kavana ultimately works to be metair her from her personal status, but not for truma. 22:01 That doesn't make any sense. 22:02 Of on koresh chutra. 22:04 It's a misah by both sides. 22:06 The halacha is if a man has relations with his wife when she is in nida, that is an isur koresh. 22:12 It's an isur koresh. 22:14 If a woman eats truma while she's in nida, that's an isur misah. 22:20 So, you're going to tell me now that this type of tevila works to go ahead and permit an isur koresh, but doesn't work to permit an isur misah? 22:29 It It doesn't make sense. 22:31 To which the says by who and who the and low by kavana. 22:36 What says is a great line. 22:37 Her husband is chulin, right? 22:39 And chulin doesn't require kavana. 22:41 Which I mean what? 22:43 This is not a function of punishments. 22:44 This is a function of the technicalities of the tevila. 22:47 When it comes to tevila for chulin, right? 22:50 That type of tevila does not require kavana. 22:53 Her husband, quote unquote, is chulin. 22:55 Some Some men hear this from their wives all the time, right? 22:57 You're chulin. Right? So, So, So, ultimately again, her husband is chulin. 23:01 Therefore, such a tevillah does not require any kind of kavana. 23:05 Terumah is karchin. And for terumah, such a tevillah also requires kavana. 23:11 Ummana temara, so we'll say from where do we know that a holy Excuse me, that that tevillah for the sake of chulin does not require kavana. 23:20 This actually a fascinating case. 23:22 This none. Kal shanitlash ubara Let's listen to this. 23:25 Let's say you have a wave a wave that has detached itself from the ocean. 23:31 The metzius right now is not important. 23:33 We'll say but the idea over here is I'm standing by the shore, right? 23:37 I'm standing on the bank of the river or on the bank of the ocean and there's a massive wave of 40 wave. 23:43 A 40 sa wave that becomes detached from the ocean. 23:47 Vinofel ala dem kelim. 23:49 And I will say that wave falls on a person or on utensils. 23:54 So we'll say so what's the halacha? 23:55 Tahorim. And we'll say so the assumption over here is the person or the utensils were tamei. 24:00 Essentially again, that self-contained 40 sa wave 40 sa And we'll say, you know, unfortunately, we see we see in the world these type of waves, right? 24:10 That that So as I say but but the idea over here is obviously this is just a technical case. 24:14 The 40 sa wave goes ahead and detaches itself from the ocean, falls on a person or on kelim which are temei'im. 24:21 What's the halacha? Tahorim. 24:22 So we'll say ultimately again, it's mutar. 24:24 It's mutar. May lav adam u'dumey kelim. 24:27 So we'll say again, we're grouping together adam and kelim. 24:29 So ma kelim d'lo mechavnim af adam nami lo ba'i kavana. 24:33 We'll say just like a kli does not require kavana before ultimately again being immersed, so too a person doesn't require kavana. 24:41 So also we'll say what do you see from here? 24:42 If the guy just happens to be standing on the beach and he happens to be ritually impure. 24:47 And then what happens? 24:48 The wave falls on him, right? 24:50 What's the halacha? We'll say what's the halacha? 24:52 He's tahor. He's tahor. 24:54 So the Gemara says, "U'mi mai? 24:56 Dilmi yoshev u'metza'ef askinan." 24:58 So em ayitlashega Maybe not. 24:59 Maybe the guy is waiting on the beach and what is he waiting for? 25:02 Right? He's waiting for the big one, right? 25:03 He's just waiting for that big 40 wave to go ahead and detach itself from the water and land on me. 25:11 How do you know he's taking him by surprise? 25:13 Maybe sitting there by the beach waiting for it. 25:16 So the says I'm a base to me to Adam. 25:19 My Adam of the car the car I want to say just like a person. 25:26 Just like a person. 25:27 There has to be he has to have cover on ultimately again to become tower. 25:31 So to the kingdom only become to hold him when only become to hold him when the person has cover on for them to be immersed. 25:39 The so I don't understand. 25:42 If you're telling me that this is the case that the guy is sitting on the beach of a side, right? 25:46 He's sitting on the beach and he's waiting for the big one, right? 25:48 He's just waiting for that that killer wave, right? 25:51 To go ahead and come on him and go ahead and and go ahead and be with the tire him, then what's the all right, so it's like remember we're not we're not delving into the technicalities over here. 26:03 We're we're just taking it for granted as the says that a 40 detached wave essentially works as what? 26:10 Works as what? Is a mikvah. 26:12 Is a mikvah. So without getting without delving into the technicalities of that where it's just taking that to be true because we're not learning about it right now. 26:18 If the guy is sitting there on the beach waiting for the 40 wave and now you're telling me that when the 40 wave comes, it's him and the what's okay? 26:28 What's like what's the what's the so they might have been cuz I would have told you the following. 26:34 So it's so it's like I might have thought that maybe so it's like there's another case. 26:40 The case is what happens if a person is standing at the bottom of a mountain and let's again there's there's water on the top of the mountain 40 water on the top of the mountain and that water is flowing down 26:52 and a person stands at the bottom of the flow. 26:55 So what does it say in the Gemara? 26:55 It points out that is not a kosher mikvah. 26:57 That does not work. 26:59 So maybe I would think that I should be concerned that the that if we let you go ahead and use the detached 40 sa wave as a mikvah, you may come to go ahead and utilize what? 27:09 The flow from the top of the mountain as a mikvah as well. 27:12 And maybe you think that that's good. 27:13 Inami ligzar rushin at to keepin. 27:17 What is that she amazing? 27:18 Or maybe we should be concerned that if we let you use the wave, you may come to use the wave saying, "I don't know what what the technical wave term for this is." 27:26 The rosh of the wave is the part of the wave that crests that falls down. 27:29 The keepin is like the tunnel inside the wave. 27:33 I don't know what you call that. 27:34 You know what I'm saying? 27:34 Like when the wave crests. 27:36 So again, there's the inside of the wave that technically, you know, is uh tunnel. 27:43 We'll call it the tunnel. 27:44 Good. So it says here's the interest. 27:45 So I would have thought that if we let you use the top of the wave, maybe you'll come to use the tunnel. 27:50 And obviously I would say the tunnel is not metar. 27:52 Kamash lo gazrinan. Therefore I would say the chiddush is that no, you could use the 40 sa detached wave as the mikvah, and we are not concerned that you'll come to use the flow down from the mountain, and we are 28:04 not concerned that ultimately what? 28:06 That you'll come to use the the keepin, the tunnel of the wave as well. 28:09 This is not a problem. 28:10 So here we go. 28:11 Cuz we learn makbilin berashin ve'in makbilin bekeepin. 28:15 What does it say? 28:15 The halacha is that we go and we do tvila in the top of the wave, in the crest of the wave. 28:20 Ve'in makbilin bekeepin. I would say this is amazing. 28:22 To make this case a bit more interesting, if I'm standing on the shore, and the 40 detached wave comes along. 28:30 And I would say as it's cresting, what do I do? 28:33 I run through the middle. 28:35 I I run through the middle. 28:37 And I would say what's the halacha? 28:38 The halacha is I'm still tamei. 28:40 I'm still I'm still tamei. 28:41 So what does it say? 28:42 So that that that's an important distinction over here. 28:44 Which is interesting I would say because technically speaking what I'm really doing is what? 28:49 I'm running through a mikvah without immersion, which is actually quite amazing. 28:54 I'm running through a mikvah without immersing in the mikvah. 28:58 It's cool, but it doesn't work. 29:00 So as I say ultimately again I'm still tamei. 29:02 Elok says fine. So as you remember let's get back to our this exciting case. 29:05 Let's get back to our question. 29:07 El de lo ba'i kavana miha minola. 29:10 So we'll say so ultimately again miha minola. 29:11 So as you remember again we we're operating Remember just the progression of our discussion. 29:17 We began ultimately again by talking about the idea that although you don't need kavana for shchita, ultimately again what do you need kavana for? 29:26 You need kavana ultimately again for the movement of the knife. 29:30 That's to to put it simply again. 29:32 So I need I don't have to have kavana to shech, but it can't just be that the knife fell out of my hand. 29:36 It's got to be that the knife is thrown, the knife is thrown down, the knife is thrown across. 29:40 There's got to be koach, but it doesn't have to be kavana. 29:43 Somehow we trans we transition into this case by the nida. 29:46 Right? Of the nida who kind of shinansav she she ends up immersing in the mikvah quote-unquote accidentally, inadvertently. 29:53 Again so meaning without kavana. 29:55 So we established that what? 29:57 It works for some things, doesn't work for other things. 29:59 It works legabei her husband, doesn't work legabei truma. 30:02 Which then gives us this concept that immersion for chulin purposes does not require kavana. 30:09 To which the is just trying to figure out where do you know that's from? 30:13 From where do you know that immersion for chulin purposes does not require kavana. 30:18 This time I will say another possibility. 30:20 Peros shenafelu lesoch amash mayim. 30:22 So we'll say if you have fruit which fell into like a channel of water. 30:26 Upashat mishiyadov tamei venatlan yadov so venatlan. 30:30 So this is what happens. 30:31 Someone whose hands are tamei, he sticks his hands into the channel of water to take out the fruit. 30:36 So as I say there's there's a couple of shailos happening over here. 30:39 So what happens? So mishiyadov so venatlan for so venatlan yadov taharos. 30:45 Uperos in and be Yutan. 30:46 So, let's say listen to this. 30:49 So, when he goes and he covers it just take out the fruit. 30:51 He doesn't have cover. 30:52 Remember again, that channel of water could actually also work as a mikvah to be metahair his hands. 30:58 So, if he doesn't have any kind of cover now for this, then what's the law? 31:02 The good news is the mere putting of his hands in the channel of water even without cover now does what? 31:06 Purifies his hands. But we'll say but there's another important part. 31:09 Remember again, the fruit came in contact with the liquid. 31:12 What happens when fruit comes in contact with the liquid? 31:14 It's mikabel tumah. It's mikabel tumah. 31:16 Now we'll say now that is only true if there's some premeditated contact with the water. 31:21 As long as Halacha L'Maaseh, the individual putting his hands into the channel doesn't have cover now for anything, so then interestingly enough, the hands become tahor, but the fruit is not mikabel tumah. 31:35 On the other hand, V'im Sh'vilshu Yodav Toros, excuse me. 31:40 V'im Sh'vilshu Yodav Toros Uperos B'Chiyutan. 31:44 We'll say if on the other hand Halacha L'Maaseh, he stuck his hands in the water. 31:48 When he sticks his hands in the water to get the fruit, he has in mind that he wants to clean off his hands. 31:53 Then we'll say what happens? 31:54 The hands become tahor because remember again, tahor occurs even with what? 31:58 Even with what? Even without cover now. 32:01 But in this case because he wants the water, now the water's significant and therefore it's contact with the fruit makes the fruit ready the fruit to mikabel tumah. 32:11 Uperos B'Chiyutan. So, we'll say say Eis Vey, Rav Ada Rav Nachman. 32:15 So, we'll say so this what does this seem to point to? 32:17 This seems to point to that Halacha L'Maaseh that you don't need cover now for chulin. 32:23 So, we'll say what's remember what's happening over here. 32:24 Just focus on case number one. 32:26 What's happening over here? 32:27 So, again, my hands are tamei. 32:29 The fruit fell into the water. 32:31 I just want to get the fruit. 32:32 So, what happens? I stick my hands into the channel of water. 32:35 I get the fruit. 32:36 We'll say "What's happened? 32:37 What's happened? My hands are tahor." 32:39 But my hands became tahor without what? 32:41 Without what? Without kavana. 32:43 What do you see from here? 32:45 You see from here that tvila for chulin purposes works even without kavana. 32:50 Okay? So the gemara says, "A sfeira Rav Rav Nachman." 32:54 So Rav Shimon Rav Nachman taval l'chulin b'huchzak l'chulin asur l'maaser. 33:00 So he says, "Listen to this. 33:01 If a person went to the mikvah, right? 33:04 I went to the mikvah. 33:05 And what happens? So let's say I was tamei. 33:06 I went to the mikvah. 33:07 And I go to the mikvah for the purpose of consuming chulin. 33:11 And huchzak means what does he have? 33:12 Kavana for chulin. That's my kavana. 33:15 Fine. It works, right? 33:17 I'm tahor. But I'm not allowed to eat maaser with that tvila. 33:21 Huchzak in lo huchzak lo." 33:24 So what does he say? 33:24 It sounds like the problem over here in this tvila is what does he say? 33:28 That I had explicit intent only for chulin. 33:30 Meaning what it sounds like over here is had I had no intent when I went to the mikvah and I'm just stamp because I'm tamei, what would be the halacha? 33:38 What would be the halacha? 33:40 It would work. The immersion would work for everything. 33:42 This seems to tell me that what? 33:44 That I will say even a regular tvila works even for non-chulin, even for kodshim, as long as I'm not having as long as I'm not having kavana to the contrary. 33:53 As what does he say? 33:54 It would appear the problem in this case over here is that when I go to the mikvah, what am I doing? 33:58 I'm having in mind dafka for chulin. 34:01 So okay, if you have in mind dafka for chulin, then what? 34:03 Then what? Then your immersion is not going to work for maaser. 34:07 But if I just went to the mikvah stamp, just stamp, I didn't have in mind for chulin, it sounds like it would work for everything. 34:13 So huchzak in lo huchzak lo. 34:15 Hachi kama d'lo means to say "Afa pishcha huchzak l'chulin asur l'maaser." 34:20 What does he say? 34:20 This is what he means to say. 34:22 That I will say it's actually a good case. 34:23 Even though again I didn't have no intent. 34:26 I had some some intent for chulin. 34:29 Nevertheless, again such a tvila will not work for maaser. 34:32 Okay? So he says, what does we're still kind of back where we thought, which is it sounds like it sounds like that halacha l'ma'aseh so tvila immersion for chulin does not require any kind of specific intent. 34:45 But immersion for something more than chulin, something something kodesh, something sacrificial, or kodesh we'll call it, does require intent. 34:53 Ais vaye, taval v'lo hochsach, what's it if a person goes to the mikvah, what's it v'lo hochsach means I didn't have kavana, k'ilu lo taval, it's as if it's as if I didn't go to the mikvah. 35:03 Mai lav k'ilu lo taval klal, what's it does this not mean that I it's like I didn't immerse at all, even for what, even for what? 35:10 Even for chulin? Lo, k'ilu lo taval l'ma'aser, aval taval l'chulin. 35:16 And what does it mean is if you go to the mikvah and you have no kavana, so such an immersion works for chulin purposes, but does not work for ma'aser kodesh purposes. 35:26 Who saver d'chuye k'ma kli, so what's it he thought that the answer that was being given was just kind of to push him off. 35:33 No duck v'ashkach, he went out and he found another braisa, d'sanyo, taval v'lo hochsach, if a person went to the mikvah and he didn't have kavana, mutar l'chulin v'asur l'ma'aser, such a person ultimately again is mutar l'chulin and asur l'ma'aser, 35:49 so what's it so bottom line you begin to see that what, that indeed this concept is true, that when you go to the mikvah, if you go to the mikvah with no kavana, then what, that mikvah that immersion is fine 35:59 for chulin. But for ma'aser and above rabosai, in order for an immersion to work, the immersion must have kavana. 36:07 To which the amora says l'ma'aseh t'hufta d'Rebbi Yochanan Mechael, let's try to refute the position of Rebbi Yochanan from here. 36:13 Amri Rebbi Yochanan, who da as the Gemara says, amri Rebbi Yochanan, who da amar so what's it let's just say that all this refutation of Rebbi Yochanan, amri Rebbi Yochanan, who da amar Rebbi Yonah son Ben Yosef, so what's it 36:24 Rebbi Yochanan will say there's another opinion of Rebbi Yonah son Ben Yosef, what does Rebbi Yonah son Ben Yosef say, d'sanyo, and Yosef from here the kubas. 36:34 So what's over here the possuk says, "The bag it I should see all clear I should the sun and mega the kubas shininess the time." 36:43 So what is all about sarah's on clothing? 36:46 So the torah uses the lotion of the kubas, "It shall be laundered." 36:51 So I'll say, "Why does it have to say the shininess?" 36:53 Remember the possuk says, "The kubas shininess, it shall be laundered a second time." 36:58 I don't need the word shininess. 37:00 So I'll say, "Why not?" 37:01 Because the maisa the possuk already says the kubas the second time it says, "I know you're laundering it a second time." 37:08 Why does it have to say say shininess? 37:11 "Mark the bosses the bosses torah is coming to equate the first the second act of laundering with the first act of laundering." 37:19 Mark the bosses by the way laundering in this context means immersion in the mikvah. 37:23 Mark the bosses the ladas just like the first immersion the first cleansing has that one. 37:29 After bosses the shininess the ladas so to the second immersion also it has to be the ladas. 37:36 In my opinion that's going to come in that's going I see just like the first immersion required the knowledge of the coin so to the second immersion requires the knowledge of the coin. 37:46 Tell me tell me the tear me mark them. 37:50 Therefore I'll say the possuk says the tear me mark them that all the maisa again even if it didn't have the cover of the coin ultimately again it will still work. 38:00 So I'll say so what what what is this show? 38:02 What this shows ultimately again is that the maisa you see you see that again the tear me mark them that even without if you take a look at Rashi Rashi says over here I have shininess the ladas the lotion you 38:16 probably so I'll say ultimately again we see from here that everything requires everything requires das. 38:24 Right? Everything requires das. 38:25 We'll say remember again, Rabi Yochanan was the one who said on Amud Aleph that what? 38:30 That Halacha L'Maaseh, that if a Niddah is Toveles without das, even for her husband, it's not good. 38:37 He requires das for everything. 38:39 So ultimately again, we see that there's another Tanna who requires das for everything, not just for Kodshim, but even for Chullin. 38:44 Maskif seen by Ashi, did Rabi Yochanan really say this? 38:49 Then Rabi Yochanan also says Rabi Yochanan really say that Halacha L'Maaseh, an immersion with no Kavana doesn't work for anything, doesn't work for Chullin, doesn't work for Maaser. 38:58 V'Amar Rabi Yochanan, Halacha K'Stam Mishnah. 39:01 Yet Rabi Yochanan also says Halacha K'Stam Mishnah. 39:03 We'll say, now we see what is why this conversation is relevant for us. 39:07 What's the Stam Mishnah? 39:07 It's Nanan. Nafal Sakin B'Shchita, Af Al Pi She Shachat K'Dak K'Psula. 39:13 We'll say, what did our Mishnah say? 39:15 If the knife falls out of your hand and it goes down and Shachts, even though it Shachted properly, the Shchita is Pasul. 39:21 Va'Avina we said, Ta'am D'Nafala. 39:23 The reason why the Shchita is not good says why? 39:25 Because the knife fell. 39:27 Hoi Pila K'Shira. We'll say, I but if the knife was thrown, right? 39:31 It would be Kasher. 39:32 And yet what? Va'Af Agav D'Lo Mechaven. 39:35 Even though what? There was no Kavana. 39:37 So we'll say Va'Aminin Man Tanna Lo Ba'i Kavana L'Shchita? 39:41 Who is the opinion doesn't hold that that Kavana is required for Shchita? 39:44 Rabi Nassan. And we'll say Rabi Nassan. 39:46 So the Gemara says, Rabi Nassan E. 39:50 B'Shchita Af Is what the Gemara says. 39:53 So what's the question? 39:54 Rabi Yochanan holds like Stam Mishnah. 39:56 Stam Mishnah is Rabi Meir in this Excuse me, Rabi Nassan in this case. 40:00 So we'll say again, again Halacha L'Maaseh. 40:02 So what do you see from here? 40:03 We're seeing from here that a Shchita is Kasher even without Kavana. 40:08 So we'll say if that's the case, this is a little bit of a jump, but we're saying we see that things without Kavana are Kasher. 40:14 If that's the case, then what? 40:16 Then Rabi Yochanan should hold that the Niddah who kind of falls into the Mikvah, even if you want to say it's not going to be good for Ma'aser, maybe Ma'aser and a higher higher order items require Kavana. 40:27 But Rabbeinu Yonah said, but at least what? 40:28 At least for lower level items, like her husband, like her Chullin husband, it should be good enough to which the Gemara says, no, no, no. 40:35 Don't bring a Raya from Shchita. 40:37 Because Shchita of the Rabbeinu Yonah son Ben Yosef, excuse me, Midgalei Rachamanim Asik Be'Kadshei Pasul Michlal De'Chullin Lo Ba'Inyan Kavana. 40:45 So I say ultimately again, Shchita is different Rabbeinu Yonah said. 40:48 Because since the Torah goes out of its way to tell me by sacrificial items that Misaseik, so Rabbeinu Yonah said, the fact that Torah goes out of its way to tell me that if I don't have explicit Kavana for the 40:58 Shchita by Kadshei, that such an offering is invalid, that that is a Din by Kadshei. 41:05 It tells me that what? 41:06 Michlal De'Chullin Lo Ba'Inyan Kavana. 41:09 Rabbeinu Yonah said, what that tells me is that what? 41:11 Is that Halacha Le'Ma'aseh by Chullin, Chullin doesn't require Kavana. 41:16 But Rabbonan, so Rabbeinu Yonah said, so this is actually really incredible. 41:20 So So Rabbeinu Yonah said, so essentially what's coming out over here is as follows, that you can't see what the Gemara tried to do is bring a Raya from Shchita. 41:27 That just like Shchita, just like Shchita doesn't require Kavana, so we see that certain actions don't require Kavana. 41:34 To which the Gemara says, you can't bring a Raya from Shchita. 41:38 Why can't you bring a Raya from Shchita? 41:40 Because Halacha Le'Ma'aseh, the fact that the Torah goes out of its way to tell me that Shchita by Kadshei requires Kavana, tells me that what? 41:49 By Chullin I could infer from that Michlal De'Chullin Lo Ba'Inyan Kavana. 41:54 Ultimately again, tells you that by Chullin, ultimately again, Shchita does not require Kavana. 41:59 But Rabbonan, but Rabbonan will say, Nehi De'Lo Ba'Inyan Kavana Zvicha, Lichati Cha'Ba'Inyan. 42:06 Ultimately again, Rabbonan will say, will say that although by Shchita you do not require Kavana for shechita, you do require kavana for chaticha. 42:16 So as I said, the idea over here is we're going to distinguish between this, but the idea over here is that although you don't need kavana for the explicit halacha of shechita, but you do need some type of actional kavana. 42:28 So we'll stop over here for today. 42:29 I want to share with you a short idea in the parsha. 42:31 We'll define this more in tomorrow's daf. 42:33 We'll say this incredible fine line between on one hand, I do not require kavana for the act of shechita, but I do require kavana ultimately for what? 42:41 I do require kavana for I do require kavana for some type of cutting. 42:47 The nature of that kavana, the distinction of that kavana, and may Hashem will see in tomorrow's daf. 42:51 Share with you short idea, a very short idea in the parsha. 43:00 So I'll say there is a there is an incredible and beautiful pasuk. 43:03 So remember again, the parsha begins the parsha begins "V'eileh Shmos Bnei Yisrael Ba'im Mitzrayimah." 43:09 Torah goes through all of the names. 43:11 So you all you know, we spoke about this last night in the Rabbi Nachman here about the power and the meaning of names, the depths of names, and why the Torah has to recount all of this. 43:20 But I want to draw your I want to draw your attention after the Torah goes through all of the names, Yaakov and all of the shvatim, so in perek aleph pasuk hey, the Torah says "V'ayi kol nefesh yotzei yerech Yaakov 43:32 shiv'im nafesh." And all of the members of Yaakov's household were 70 people. 43:37 "V'Yosef haya b'Mitzrayim." And Yosef was in Egypt. 43:42 Yosef was in Egypt. 43:42 So we'll say so the meforshim the meforshim all have the same basic question, which is okay, why do I need that piece of information? 43:50 Of course I know that Yosef was in Mitzrayim. 43:52 We'll say Yosef has been in Mitzrayim since when? 43:55 Since when? Since parshas Vayeishev, right? 43:57 So all the end parshios of Breishis Yosef has been in Mitzrayim. 44:00 We learn about Yosef's death in Mitzrayim. 44:02 We learn about Yosef's burial in Mitzrayim. 44:04 So So do you have to tell me "V'Yosef haya b'Mitzrayim"? 44:08 What's the p'shat? So I'll say said the great tzaddik Reb Levi Yitzchak of Berditchev says something so beautiful. 44:13 He says, "Af al pi she Paroh natan lo shem Mitzri Tzafnat Paneach, even though again Paroh gave Yosef an Egyptian name, right? 44:22 An Egyptian name. What was the Egyptian What is the Egyptian Tzafnat Paneach? 44:26 Right? As Rashi explains, Tzafnat Paneach means "revealer of hidden things". 44:30 So even though Yosef was given an And I'll say remember again, a name, you Paroh didn't just give him an Egyptian name. 44:36 What did Paroh give him? 44:38 An Egyptian title, an Egyptian office, an Egyptian identity. 44:43 Nevertheless, "hichzik Yosef b'shmo ha'Ivri. 44:48 Gam b'Mitzrayim haya Yosef." 44:50 So the Rebbe says something amazing, that the Torah K'doshah is coming to tell us an incredible lesson, which is that even though Yosef was in Mitzrayim, and even though he became part of that world, and he contributed to that world, 45:02 and an incredibly important member of society, and he was mamash given a different name, a different identity, "V'Yosef haya b'Mitzrayim." 45:11 He retained his identity in as Yosef, even though what? 45:15 He was in Mitzrayim. 45:16 And what I say is so incredibly enough, even though everyone came down to Egypt, and the Torah K'doshah is telling us that they all retained their identity, the Torah goes out of its way to say it was even a greater 45:27 chiddush, and a greater accomplishment for Yosef. 45:30 He was mamash part Remember again, the Jews come down, where are they put? 45:34 They're put in Goshen. 45:35 They don't really intentionally become part of Egyptian society. 45:38 But Yosef was there. 45:40 But despite the fact that he was part of Mitzrayim, he He's right that he was given a name Tzafnat Paneach, "V'Yosef haya b'Mitzrayim." 45:49 He still remained Yosef even when he was in Mitzrayim. 45:51 What I say I think we could take the words of the Rebbe and take it even a little bit further. 45:55 There's an additional message embedded over here. 45:58 "V'Yosef haya b'Mitzrayim" I'll say means what? 46:00 Remember again, the name Yosef I'll say the so remember matriarch has her firstborn son, she names him in a very enigmatic way, right? 46:08 She names him Yosef. 46:10 Why does she name him Yosef? 46:11 Yosef Hashem li ben acher. 46:15 Hashem should give me another son, which I will say is such a strange way to name a kid. 46:22 Ah, I'm so happy, I hope I have another. 46:23 Right? You mean you're you're great, where's the next one? 46:25 Right? You're great, next next. 46:27 Right? You're fantastic, beautiful one to have next. 46:30 What is it? What what what what's the p'shat? 46:33 So you see what's happening over here is that Rachel Imenu, and this is true this is true of all of the avos and all of the emos have an insatiable thirst for growth. 46:44 Insatiable thirst for growth. 46:46 Rachel Imenu is a is a is a visionary. 46:49 [clears throat] Rachel Imenu knows that they have to be shivtei Kah. 46:51 She knows they have to build an am. 46:53 So she says, of course, I'm so happy for this child, but I want more. 46:57 I want to do more. 46:58 I want to accomplish more. 47:00 Yosef Hashem li ben acher, I will say, means what? 47:03 I'm This is great, but I'm not going to just simply relax, rely, and rejoice on my past accomplishments. 47:12 As soon as you accomplish one thing in life, I will say there's only one question, which is what's next? 47:19 You could celebrate for 3.3 seconds. 47:22 Right? You could celebrate, rejoice over your accomplishments, give yourself a scratch for a little bit of time, and then one simple question, what is next? 47:30 What what else do I have to accomplish? 47:32 What else do I have to do? 47:33 And I will say maybe that's the p'shat over here. 47:35 V'Yosef haya b'Mitzrayim. I will say, what's Mitzrayim? 47:39 What's Mitzrayim? So the Sforno brings down, Mitzrayim is min ha'meitzar karasi'cha. 47:44 Mitzrayim means the difficult times in life. 47:47 Right? The narrow straits in life. 47:49 We all have challenges, and I will say [clears throat] sometimes we think that our challenges exempt us from growth. 47:57 That when I'm having a difficult time in life and I will say, you know, difficult time is a relative thing. 48:02 Everyone's challenges are their challenges. 48:04 But sometimes we think that when I'm in Mitzrayim, when I'm in the Mitzrayim, when I'm in the narrow streets of life, I don't have to accomplish. 48:11 I'm struggling. I have difficult stuff going on. 48:14 I'm potter. I'm potter. 48:16 The Yosef haya b'Mitzrayim. 48:20 It's natural, I will say. 48:21 Even when we are in personal Mitzrayim, even when we're in national Mitzrayim, the Yosef haya b'Mitzrayim. 48:29 Yosef Hashem li ben acher. 48:32 I will say, I have to be a Yosef even when I'm in Mitzrayim. 48:36 I have to add. 48:37 I have to grow. 48:39 I have to continue forward even when I am in the Mitzrayim. 48:43 Even when I am in Mitzrayim. 48:45 I will say, for the Jew, there is always a constant, consistent, and insatiable thirst for persistent growth. 48:53 That is true when times are good and that is true when times are difficult. 48:58 The hidush of Rebbe say, Torah K'dosha is teaching us in the way of our Torah, these dramatic and amazing lessons in the most nuanced of ways. 49:04 It's true, Klal Yisrael kept their identities. 49:07 Rebbe will say, there are two levels. 49:09 There are two levels when you're in Mitzrayim. 49:11 There are two levels that when a person is in the Mitzrayim, a person is in the narrow straits, when a person is in the challenging times in life, the first step is what? 49:18 Maintenance. Maintenance. Don't lose your ground. 49:23 Don't lose your spirituality. 49:24 Preserve what you have. 49:25 That's the first p'sukim. 49:26 V'eileh sh'mos B'nei Yisrael haba'im Mitzrayimah, es Yaakov ish uvanav ba'u Mitzrayimah. 49:31 Rebbe will say, Reuven, Shimon, Levi, Yehudah. 49:34 Maintenance. I'm in Mitzrayim, I'm in difficult, I'm in a difficult strait. 49:38 How do I maintain the kedusha that I have amassed? 49:40 That's incredible. That's an accomplishment. 49:42 That's important. But maintenance in life is never enough. 49:46 Rather, after you maintain, the Yosef haya b'Mitzrayim. 49:51 Rebbe will say, the goal in life is that even when we find ourselves in the challenging moments in life, Yosef even in my mitzrayim, I have to find the koach to be a Yosef. 50:01 I have to find the koach to continue. 50:03 I have to find the koach to grow, no matter what my life circumstances. 50:07 Shkoyach. >> Now, what time will it be when you move all your belongings? 50:14 All your
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