This transcript is auto-generated and may contain errors.
0:00 All right. I will say good morning. 0:15 Let us begin begin by thanking all of our sponsors for this morning shar to thank our sponsors for the month of Shiman for dedicating all this month in memory of Rafael Ben are a day of learning sponsors Alan and Sherstein 0:34 the creation of the yard site of Allen's mother Bas mayor whose yard site is today the 17th of Son and for the continued ali Allen's father ruin beautiful our family sponsors for today exclusive continued health and for an ultimate we 0:58 hope that in the merit of our all of the families all those who need together continue to look after our brothers and sisters in allow our holy soldiers to be successful With that, let us begin today's daff. 1:17 A really great daff ahead of us today. 1:19 Today's daff is giml 33. 1:22 We are picking up on B. 1:25 Remember again just reorient ourselves for a moment. 1:28 We in yesterday's Mishna and the Mishna on the end of B's 30 32A we had a fundamental shave and Rabi namely what happens if during during the is botched and the animal ultimately ends up dying as a result of botched 1:45 shave said the animal isn't avail Rabi said the animal was a tra then went ahead and said that came around to the position ultimately of Rabi. 1:55 We then went ahead and brought a which contradicted Rabaka and then we reconciled that it's not a contradiction and Mishna and I should say Mishna and Mishna and Mishna that Mishna reflected our earlier view of in the midst of that 2:10 recorded an interesting idea. 2:12 So this is where we're picking up. 2:19 So remember again quoting from the previous previous discussion said that if you cut the ka you cut the trachea and then between the cutting of the trachea and the esophagus you perforated the lungs. 2:30 Now we haven't seen this inside but lung perforation makes the animal a trafa. 2:34 Obviously both say so again remember we haven't gotten to this yet but when an animal is a traa even if you conduct a proper on the animal the animal is still going to be invalid for use invalid for consumption so 2:45 in this case over here interestingly enough you cut the trachea then between trachea and esophagus you perforate the lungs what's the ultimately again the animal is cauter now what's Now why say so again we saw this yesterday this is [clears throat] 3:08 a unique a by the lungs because since literally translated since the life of the lungs is dependent on the trachea once the trachea is cut the says it's as if the lungs are out already right ultimately again as if lush 3:27 of the lush before us as if the lungs are sitting in a basket. 3:29 Like in other words, because the lungs no longer have life with a cut trachea. 3:34 So therefore again a perforation in the lungs post the cut of the trachea in no way is going to make the animal a tra. 3:40 Okay, that was Ra Lakish's statement. 3:43 But again also what's important to understand over here is rava qualified the same and raa said this is davka a lung trachea idea since the lungs themselves are dependent on on an intact trachea. 3:56 So now again say what we would understand from that is as follows and this is very important. 4:02 What we understand from that is that if in between the cutting of the two simonyim some other traa issue would arise the animal would in fact be a traa. 4:13 This is this is unique because essentially once the trachea is cut it's as if the lungs have been removed. 4:20 So therefore something happening to the lungs between the cutting of the trachea and the esophagus is is irrelevant. 4:26 But if let's say again you were to cut the trachea and the animal were to get a hole in its heart which also makes it a traa right then the animal will be a traa. 4:33 So again you could develop a traa in between trachea and esophagus to which the says so watch this comes says I I disagree okay now watch this comes along wants to argue this he says I disagree he essentially says this 4:56 I think once you started the animal can't become a tra anymore right in other words what what so once you've cut that trachea the process of shita has begun. 5:07 If the process of shita has begun the animal cannot become [clears throat] a traa. 5:12 So he says what does it matter? 5:13 What does it matter if something happened in the lungs or something happened in the intestines? 5:18 Bottom line if you began the process of the animal can no longer become a tra 32b I realize I didn't I mentioned this five lines up from the bottom. 5:31 Sorry. 32 B5 lands from the bottom. 5:33 So the Gimar says the B Rabizer and Rabizer later on retracted his position. 5:39 So says see here what's happening over here. 5:41 So Rabzer wants to advance what what could be a very novel understanding that once you've begun the process of essentially the animal can't become a traa anymore. 5:51 Now where does he get this from? 5:53 He gleans this from Rakkesh. 5:55 The issue is that is mentioning this in a very specific situation of the trachea lungs which are clearly connected. 6:03 So the razer then retracted this position. 6:07 Where do we see retracted? 6:08 Listen to this. So ultimately again if the intestines become perforated now intestinal perforation is in and of itself a what happens if the intestines become perforated between the cutting of one simmon and the next? 6:28 although do we see the first sim is connected to the second sim. 6:31 So that the animal shouldn't be unavailable or not or not. 6:35 So say so there's a lot of things unfolding in this particular question just to give you coming attractions. 6:40 If you notice what's the gimar shil the gimar shil is does the shing of the second simmon prevent the animal from becoming an aa that that's the shil of the gimar the gimar doesn't seem to entertain the idea that the 6:52 animal is what not a traa which would seem to indicate that even between sim even between the cutting of signs the animal or or you know parts of the animal the animal can become a traa gets that in just a 7:04 moment and we ask so again the is asking is if the intestines become perforated in between the cutting of the trachea and the esophagus. 7:20 Then essentially once you begun the process of so the second sim becomes or I should say the first becomes connected to the second. 7:28 See even if the animal is not fit for consumption the animal is not going to be an avail or not or not or do we say essentially again that the animal can become an aa even during the midst of and 7:43 we asked is this not the very asked what did ask it's actually very interesting okay so just one word of introduction with this take Look at Rash for just a moment. 8:00 It's the last on the which is the last three and a half lines. 8:10 So it's actually going to be a fascinating called Benua. 8:13 Ben Paka means like this. 8:15 If you sh an animal and then you open it up and there's a fetus, there's a baby inside that animal. 8:19 That animal that the the baby is permitted with the of the mother. 8:24 So just see how fascinating that is. 8:26 So that literally means even if that baby goes ahead, right? 8:29 You open up the mother, the baby starts running around, you could just take a bite out of that animal. 8:33 I'm not I'm not advising that, but I'm just saying just for illustrative purposes, right? 8:37 You can take a bite out of that animal without any without anything. 8:42 Why? Because that animal is considered to be slaughtered through the of its mother. 8:46 That's what we're going to get. 8:48 It's really fascinating. That's called say however if let's say during the of the mother the animal extends a leg the animal extends a leg so we will see that that that I'm sorry the the fetus extends leg thank you the 9:13 fetus extends its leg outside of the womb of the mother then ultimately again that that limb that limb is not permitted with the shita of the brother. 9:24 Now what exactly that limb is? 9:25 What is that? Is it like what is that? 9:28 So Rashio Rashi over here says to that that limb ultimately again has the status of a slaughtered limb of a traa animal. 9:39 Again we'll discuss that. 9:40 We don't have to delve too much into those intricacies right now. 9:43 But go back to the that's that's the background. 9:47 That's that's the actually just finish up says Now again the idea over here is the good news is it's not that's the point of it's not it's now go back to the asks a variation of that question what happens if the 10:07 fetus extended a limb out of the mother out of the mother in between bless you in between the of the two so you cut the trachea the uber extends its limb outside of its mother then you sh the esophagus what's 10:21 tal 33A. So here's the sh the is say do we say that the cutting of the first sim combines with the cutting of the second sim to at least say that that limb doesn't have the status of the veil. 10:40 That's our sh That's our now what do you see from here the being asked is at least is the by the way it happens to be it's this is reminiscent of what we saw on Friday of last week remember how do 11:02 you view do you view as a continuum right or do you do you view as an act that be right as a continuum or maybe it just occur Maybe is just an event that occurs once everything is slaughtered. 11:13 So here the gimmar is asking if something happens in the process of the what is the status of that event? 11:20 So the says but if you notice the question over here only is is that limb that extends out of the mother is that ultimately or not but ultimately again by consumption it's clear that it's user. 11:37 So what do you see from here? 11:38 You see from here that even Rabi Zer retracted his position right remember let's just go back for just a second lakish said that if you sh the ka and then between the ka and the vash trache esophagus there's a perforation 11:52 in the lungs the animal is totally fine totally ker why because since the lungs are connected to the trachea therefore once you got the trache it's as if the lungs are sitting in a basket can't create zer wanted to build 12:04 on this wanted to say really what it means is like this once you've begun the process of ultimately again the animal cannot become a tra once he begun the process that's it to which the said that then he retracted it 12:18 retracted it because look at this case in this case over here where the fetus extended its limb in between the cutting of the two sim is asking whether or not the rest of the could prevent the limb from becoming an 12:30 avail but there's absolutely no havina that what that you could eat the limb so you see from that retracted it position 33A four lines down from the top. 12:48 Maybe maybe didn't retract his position and is just espousing an idea in accordance with the position of but ultimately again himself does not hold of it says this is really fascinating. 13:10 So we learn from let's go back for just a second. 13:12 So now let's assume let's assume that where the GM is holding right now retract in his position and therefore we are left with is one core central what's the core central that if you go ahead and you shaft an animal 13:25 and you cut the trachea and then after cutting the trachea some type of traa some type of a perforation develops in the lungs that that does not invalidate the animal. 13:35 the animal is still going to be kosher, right? 13:38 Why? Because since the lungs are connected to the trachea, once the trachea is cut, it's as if the lungs are in a basket. 13:45 And therefore, there essentially the lungs become hakically irrelevant after the cutting of the trachea. 13:51 Okay. Now that that so that seems to be the piece of information that everyone is agreeing on. 13:56 Now say this is wild. 14:00 [clears throat] So literally translated literally translated that Jews can get together and eat intestines, right? 14:17 And and non-Jews can't get together and eat intestines. 14:20 Now what does that mean? 14:21 Right. We've cornered the market on kishkas, right? 14:24 Right. No, what does that mean? 14:31 Now that we've said according to once you go ahead and you cut the trachea so the lungs are as if they're sitting in a basket listen to this I'm reading Rashi Rash's almost right across for say. 15:05 So this is absolutely this is absolutely fascinating. 15:08 But the al suggests as follows that for a Jew for a Jew right what permits an animal say now often even after you an animal there's still movement in the animal that movement is irrelevant for us now we'll see what 15:25 we do and what we don't do but that movement post is irrelevant for us once is done you could eat the animal even if the animal is moving right what's the proof to that the proof to that is this idea 15:37 that once Once you cut the trachea, it's as if the lungs are sitting in a basket. 15:42 Now, what the says is as if the lungs are thinning in a basket. 15:44 That's another way of saying if you wanted to eat those lungs, you could eat the lungs also, right? 15:49 It's fine. It's fine because for us, what matters is by gentile is require no. 16:00 But they must what? 16:02 They must kill an animal before eating it. 16:04 Right? because if you don't it's been a so say interestingly enough the Gimar says what's the between a Jew and an akum so many but for our purposes right now is an akum could only eat an animal once it's dead 16:19 dead what's dead and that's a technical term dead means no movement no movement so if there is like that so in other words which is fascinating right because that since an overcome can only eat an animal once it's dead. 16:35 So dead by definition means dead dead no movement. 16:39 But since a Jew could eat an animal after once is done, we don't really care what the animal's doing. 16:44 Animals running running around, right? 16:46 Running around. That's fine. 16:47 Do what you want. 16:47 Right. But at the end of the day, at the end of the day, I'm allowed to eat. 16:50 So, so technically speaking, if you were to go ahead and sh the animal, remove the intestines, and the animal was still moving around, a Jew would be permitted to eat that, but an AKum would not. 17:03 Fascinating. Absolutely fascinating. So, says my what's the reason for this? 17:11 Because since for a Jew consumption is based once there's a proper ultimately again the animal is permitted. 17:22 On the other hand means stabbing but stabbing doesn't have to mean stabbing. 17:31 What does stabbing mean? 17:32 Stabbing just means killing. 17:34 Since it's all about the killing and therefore again it has to be dead dead if it's not dead dead wild right that if an eats from an animal that is still moving even though clearly again for our purposes the animal 17:54 has been slaughtered for me it's for it's wild say so by the way so like literally again you chop off the head of the chicken. 18:04 The chicken is could be running around. 18:06 Absolutely can happen. The chicken could be running around for me. 18:10 Totally mutter for an O. 18:12 If he eats that, that's a that's a incredible. 18:18 It's pretty pretty wild idea. 18:19 Now again, the truth is it's not wild once you think about it, right? 18:23 Because at the end of the day, it's just two different criteria for consumption. 18:29 For once there, that's it. 18:32 The animals permitted for consumption. 18:34 You see, you hear the distinction for a Jew. 18:36 It's almost like the mat is for an M is death. 18:42 What's the napkamina is if the animal is moving around without excuse me after me that's totally fine for an movement may represent life and therefore it can't eat it. 18:55 Fascinating. So said I was sitting in front of when he said this and I wanted to tell him the following. 19:08 I wanted to tell him what are you talking about? 19:14 Right? Is there anything in this world that is permitted for a Jew and is for an R can you imagine such that that seems a little bit on its head. 19:24 Right? We're we're allowed to eat something ultimately again that a gentile is not. 19:30 So the says now I will say just you should know that argument actually happens to be not such an there are plenty of things that we can eat that an [clears throat] akum can't eat. 19:40 I can eat carbon pes and akum can't eat carbon pes all right that's it right but again but it's not right no but it happens to be it happens to be that when you look into sacrificial law that's where you find 19:52 but you could cover you can kind of put that all under the umbrella of sacrificial law okay says it's actually quite fascinating so papa says papa said I was sitting in front of and I was so bothered by this statement 20:05 and I wanted to tell him what are you talking about how could it be that there's something that a Jew could eat that a gentile can't eat but yet but I didn't say anything because I realized he espoused his logic 20:18 in other words he explained it it's just again I will say as much as it does not sound intuitive at the end of the day it makes sense because the criteria for consumption are fundamentally different by a Jew and by 20:31 an I just want to point out what a what a profound what a profound idea this is that you see in the same bar papa Now papa said, "I was ready to say something." 20:42 I was ready to say something. 20:44 But essentially what happened? 20:45 He did something dramatically amazing which was what? 20:47 Which was what? He thought before he spoke. 20:50 I know. I know. 20:51 Incredible. Like overwhelming, right? 20:53 He thought before he spoke and then he realized, huh, I shouldn't say this. 20:59 I shouldn't say because otherwise why isn't including this, right? 21:03 You hear these lines said I was sitting I was sitting in front of and I wanted to say something but I thought about it and I didn't say it. 21:11 Okay, why are you telling me this? 21:13 Because it's a novelty to think before you speak. 21:16 It's a novelty to kind of take a step back and think about here's what I want to say and number one how should I say it and number two ultimately should I say it and papa went through this process and 21:26 he realized I don't need to say it say how much difficulty and how much heartache and how much and how much sadness would we save ourselves if we were zoka to employ the same exact process I'm about to say something 21:43 analysis number one, should I say it? 21:47 Should I say it? 21:48 Could very well be that the answer more often than not is might be no. 21:51 It's just not a necessary thing to say. 21:54 And then if the answer is yes, that I should say it. 21:57 Then step number two is how should I say it? 22:00 How should I say it? 22:01 To think before we speak. 22:03 It's the proper use of the greatest gift we have the and also is just a tremendous approach to saving ourselves from so much heartache in life. 22:13 Good. There's a bright not like what say and I will say by the way I I'll also just mention this is one of the greatest challenges especially in our age of instant communication right say like everyone's on some kind of 22:29 chat where someone posts something then someone says then someone says something back and you're like why why did you have to say that why did you have to do that? 22:40 It's so nonsensical. so irrelevant, so silly, sometimes even hurtful, right? 22:47 It's instant communication. And even if you're fast enough on WhatsApp that you could delete it, right? 22:52 Someone always saw it, right? 22:54 Someone always saw it. 22:56 To take time to really analyze, is a response warranted? 23:01 And if it is, okay, sometimes it is, how should it be done? 23:04 So this is actually fascinating. 23:10 So you have a not like now remember what did say if you want to go ahead and eat from an animal after even if the animal is still moving totally totally we can do it an can't to do it now 23:28 have a not like now watch this now say look at oh actually fine look it's almost right across in rashi if you move your finger to the right about eight lines down six things If one wants to eat the best 23:44 type of meat, what's the best type of meat? 23:48 Say the best type of meat is to remove it from the animal before the animal fully stopped moving. 23:53 In other words, obviously after right after before the animal even stopped moving, get the meat out. 24:03 Go ahead and take a of meat. 24:07 Kazay is just an expression. 24:08 You could take more, you could take less. 24:10 It doesn't make a difference. 24:11 Take a from the neck. 24:14 Now, why the neck? 24:16 Because the neck obviously is the most easily accessible part of the animal post. 24:21 What is highlight was saying is like this. 24:23 So, apparently meat that is taken from the animal literally right after is like the best flavor. 24:31 So, how do you get meat right after? 24:34 Take it from the neck. 24:38 Salt it very well because remember again, you're getting it right after slaughter. 24:41 So, you haven't had a chance, let's say, for the for the meat to expel all of its blood. 24:46 Wash it down very well. 24:50 But you have to wait to eat it. 24:53 You have to wait to eat it until the animal fully dies. 24:55 Dies. Dies. Right. Dies. 24:57 Dead. Dead. Right. Listen to this. 25:00 And then you could eat it. 25:04 And this is true. 25:04 This is good both for a Jew and for an as much as we said that technically speaking technically speaking after you an animal you could eat it right because again it's that is the mat. 25:26 We do not eat from the animal till the animal stops moving. 25:30 That's now we're going to see here. 25:32 Rashi makes it sound like that's a right. 25:35 We're going to see whether or not that's a da or that's just a but either way is advising. 25:42 I want the best piece of meat. 25:44 The best piece of meat is taken from the animal right after. 25:47 So what do you do? 25:48 Take it off the animal right after you slaughter. 25:50 Right? Take it from the neck. 25:51 It's easily accessible. Salt it well. 25:53 Wipe it down. Wash it down well. 25:56 Don't eat it until the animal fully stops moving. 26:06 If you want to be healthy, so apparently if you want to eat food that has tremendous health effect after slaughtering the animal, go ahead and cut a of meat from the neck. 26:20 Salted very well. wipe it down very well. 26:27 But you have to wait to eat it until the animal is dead. 26:30 Dead and then at that point both the Jew and the non-Jew ultimately again are permitted to eat. 26:38 Therefore both turns out that we don't pass wanted to suggest that as soon as you do the animal is permitted for consumption clearly says no both Jew and need to wait until the animal is dead dead in order to be 26:52 able to consume it. 26:53 Incredible. Let's go. So says the really interesting interesting case over here. 27:01 Let's say you went ahead and you an animal and no blood came out of the animal. 27:07 Whatever the is, right? 27:08 No blood came out of the animal. 27:09 What's ultimately the animal is said is very important. 27:14 The absence of blood by does not invalidate the some sounds like something might be wrong with the animal, right? 27:21 But doesn't invalidate the topic over here. 27:26 Now watch this. Now you are allowed to eat that meat with hands that are we'll get to that says remember again we have a concept of regular hands ultimately again our that's so generally you would want to go ahead and 27:57 wash your hands prior to eating in order not to convey any tuma to the food item that you are ingesting. 28:04 So suggest saying something very interesting over here. 28:06 Now in general remember in order for food to become to become what has to happen for food to become right it's receptive receptive to what has to happen it has to come in contact with a liquid. 28:17 So what the is expressing over here is one of the seven liquids expressing over here is as follows. 28:21 You have an animal you no blood came out of the animal. 28:25 If no blood came out of the animal then what does that mean? 28:28 The meat is not receptive to tum cannot be tum. 28:32 So because of that I can handle that meat even with ritually impure hands and I'm good to go. 28:39 Why? Because in the absence of contact with a liquid ultimately the meat is not receptive to tum. 28:45 Beautiful says no says not true. 28:50 Not true says that it is the act of that makes the meat receptive to says like this. 29:08 The same way that permits the food for consumption takes it out of it also goes ahead and makes it receptive to so fundamental. 29:19 So again, you've checked the animal, there's no blood. 29:21 Is the meat receptive to or not? 29:25 No. No. Ultimately, yes. 29:29 Good. Now, the reason ultimately again that [snorts] you can eat the meat with hands that are t are because no blood came out of the animal. 29:41 So the Garra says the says but yet if blood did come out of the animal you know you can't you would not be able to eat the meat with hands which are ritually impure right now the says because why because 29:58 the assumption is that the hands would convey to the meat says but say but remember again when we say regular hands are tame. 30:12 What's their status? Their status is it's a sheni. 30:16 Now the is a sheni can't make ai by now sheni can make ai when it comes to other consecrated items as we'll see in just a bit. 30:26 But when it comes to regular mundane unconsecrated items a sheni can't make ai. 30:32 So one second. Even if my hands are tame and even if the meat itself did come in contact with blood so that it's receptive to receiving, it still should be fine. 30:41 Why? Cuz my hands that are can't make the meat into the one second. 30:49 Maybe talking about I'll tell you why. 30:55 Because the says because the Mishna says is a non-domemesticated animal like a deer, right? 31:05 There's no such thing as that is brought sacrificially. 31:09 So because of that since the says we're clearly talking about furthermore if you have a carbon that you and no blood comes out of that carbon why would you say that carbon is if there's one thing you need by more 31:29 than anything it is what it is blood right remember going back to our days right theor of a carbon is so if you have a carbon and there's blood that comes out of that animal that animal's not going to be 31:40 good. Furthermore, when it comes if we're talking about ultimately again if blood were to come out would that make it listen to this. 31:58 As much as blood is one of the seven liquids that makes something receptive to tum at the end of the day that is not blood of kachin not blood of kachin. 32:10 Why not listen to this say this is fascinating how do we know that blood is something because blood is compared to water. 32:22 Where is blood compared to water? 32:24 where the Torah says pour out the blood. 32:29 This this prohibition to go ahead and consume blood. 32:34 So pour out the blood on the ground like water. 32:37 So blood is compared to water. 32:40 What do you see from here? 32:41 It's only blood that is spilled out like water that ultimately again makes something receptive to tum but blood that is not spilled out on the ground does not make something receptive to tum what is example of blood that's not spilled 32:57 out on the ground blood of blood of furthermore all we're trying to show over here is that the Mishna can't remember say take a step back take a step back what did the Mishna say I shacked an animal and there's 33:10 no blood I can handle [snorts] the meat of that animal even with my hands which are tummy. 33:16 Why? Because since there was no blood, the meat didn't become receptive to be. 33:21 Therefore, we're good to go. 33:22 So the Gimra says, I don't understand. 33:25 I don't understand what's the issue over here. 33:27 Even if there was blood, right? 33:29 And even if the meat is is receptive to to my hands are and my my shiny hands can't make a says, "Hold up. 33:39 Maybe we're not talking about maybe we're talking about and a sheni can create a by all is trying to show is how we know we're not dealing with we're talking about if you want to say even if it didn't bleed 33:56 even [clears throat] if it didn't bleed the meat should still be receptive to we've had this term often means That by definition makes it sensitive, right? 34:12 makes it sensitive ultimately again to tumor says that literally means the love of the sensitivity and the holiness of what's the case of the case of Mishna is right animals that were purchased with micer sheny money watch this not in 34:41 accordance with mayor What does that mean? 34:55 So watch this. Anything ultimately again literally translated as anything that requires coming into water which is another way of saying ultimately again anything that is right. 35:10 Look, you look at the first anything that is but ultimately I get sorry anything that is but ultimately and went ahead and said that you have to immerse it in a mikvah. 35:28 What's a good example of this? 35:31 Hands are a perfect example. 35:33 What's the status of my hands? 35:35 Totally. totally tar kazal came along and said my my hands have a status and therefore again how do I rectify it I can immerse my hands and my hands are totally tar so what's in any of these cases they have 35:52 the ability to convey they have the ability to go ahead and invalidate and also again they have no impact on and no impact on items purchased with my sheny money or my sheni itself. 36:09 These are the say the say no you have to be careful with ritually impure hands when it comes to my so maybe maybe our Mishna is talking about animals which were purchased ultimately again with my sheni money and therefore again 36:27 in general I have to be careful about making sure my hands are pure before touching that and therefore what is the Mishna teaching me the Mishna is teaching me that if I slaughtered this micer sheny animal and there was no 36:39 blood. I can handle the meat with my hands. 36:42 Why? Because even though my hands are tummy, the meat never became incredible. 36:49 Incredible. So says, "One second." 37:04 He says, "One second maybe only argueware. 37:09 Maybe is only by consumption when it comes to actually touching the shi and consumption of maybe they don't argue in our case over here is talking about a case of contact. 37:28 Listen to this ultimately again say remember again means one could eat it but it also means it could be fed to others right maybe we're talking about a case where I myself I'm not eating it but rather what am I 37:45 doing I'm feeding it to my friend said okay what's the case so now watch this just one more time we're just trying to figure out what's the case of the right because the taught me I an animal no blood comes 37:59 out. What does the Mishna say? 38:01 I can handle that meat without purifying my hands. 38:04 Right? Normally again say the default of hands is that their tummy. 38:08 The default of hands rabbitic rabbitic my hands are a shiny. 38:13 So therefore again in the days of I would have to be careful about handling a food item which came in contact with a liquid and therefore was so therefore the says if I to the animal there was no blood I 38:25 could handle the meat even with even with impure hands not a problem at all because the meat is not the says what's we're just trying to figure out what's the case it can't be hulen because if it's just a regular 38:40 case of hulen my shady hands can't create a by. 38:45 So we're just trying to figure out so what is the case of the Mishna. 38:48 So next try. So we just rejected the previous express previous approach. 38:51 So the says here we go. 38:54 Uh no sorry good. 39:02 say we are base 33b 2 46 89 lines from here's we're trying to interpret the case of the oh this is fascinating we're not talking about a case of hands which are a sheni we're talking about a case of hands 39:21 which are a wow so rashi says over here rashi rashi is much further down rash is about six lines up from before it becomes wide So we say what's the case? 39:46 When it comes to there's no such thing as having hands which are no you can have a case of hands which are shown ultimately again for and which means again I say in all of these cases hands which are can 40:09 create problems for hands which are can create problems for trauma. 40:14 So the gimar says so does that make sense that you could have hands that are essentially like for and not forum is what it means to say we're going to we're going to explain this case in just a moment because 40:29 remember what the has not told us is how can you ever have a case of hands which are we're going to discuss that means to say to which says I don't understand this doesn't make any sense how can you ever have 40:51 a case of hands which are the assumption is if the hands have that level of tuma that they're means a high level initial stage of tum then what else should be h what else should be happening the whole body so 41:06 how are you ever going to have a case of hands that have a heightened level of tuma ultimately again without the rest of the body through which the says I'll tell you how I'll tell you the says in so say 41:24 watch this what happens if you extended just your hands into a house with right so my body staying outside I extended my hands inside what's says ultimately again my hands are my hands are isn't that fascinating just my hands hands 41:43 are say no your hands are not but rather again your hands are going to be but say but bottom line what do you see from here we will say what do you see from here partial entry is not considered to 42:02 be full entry right because remember again if you partial entry is entry then what as soon as you stick your hands in what should be the ultimately again then you body's coming. 42:13 So the fact that now again so what do you see from here? 42:16 There's as to what grade of tum the hands take on but everyone is agreeing that it is the hands and only the hands which are and nothing else and nothing else. 42:27 So firstly you see from here which say by the way is such a tremendous skill right in life what what what does this mean? 42:41 Either you're in or you're out, right? 42:43 Either you're in or you're out. 42:44 Like like at at the end of the day, right, a person has to learn to commit. 42:50 And here's the beautiful part of commitment. 42:52 Commitment doesn't have to mean commitment for the rest of my life. 42:56 Commitment just means that whatever you're doing now, be fully vested in it. 43:00 Ah, what about tomorrow? 43:01 What about tomorrow? What? 43:02 Whatever tomorrow's going to be, tomorrow's going to be. 43:04 We often mistake commitment for longevity. 43:06 So I can't make any commitments beyond the here and now because I don't control beyond the here and now. 43:14 But what I do control is how committed I am to the moment right in front of me. 43:19 Commitment means whatever you're doing be fully vested in that particular endeavor. 43:24 Why? Because bia partial entry partial entry partial commitment ultimately again does not yield any true quantitative results tremendously. 43:44 say is is actually quite fascinating quite fascinating. 43:48 Do we say that there's ex that once you extend part your hands you're going to extend the rest of your body as well. 43:57 So ultimately again one opinion says we treat the hands like the body. 44:04 So we'll say what does it mean we treat the hands like the body which is just just like the body can become a rish so too the hands can become a rish and the other opinion says no the hands are treated 44:13 like hands hands in general have a status what's the status ultimately again of a sheni say so interestingly enough point over here is that we're seeing that there's a case of where hands can become aish right what's what's that case 44:28 that case ultimately again is according to where you stick your hands into a house of saras The rest of your body doesn't enter partial entry does not result in incomplete entry. 44:41 Therefore the hands will be ultimately again the rest of the body remains the level of on the hands that's but at least there is an opinion that says your hands are incredible. 44:57 So let's set up our deal. 44:59 Maybe that's one second. 45:07 Maybe even who holds that when you put your hands into a home of that your hands become right. 45:16 Maybe that's only for Truma and Kesh who says that that applies ultimately again for so fine. 45:27 through which says ultimately again is of the opinion that can make say this is incredibly important wants suggest as follows says according to you could come up with a great case we can make it ultimately again you put your hands 45:47 into a house of your hands become a rishon now again reishon can make even kin potentially into a sheny Beautiful. 45:55 That's our Mishna. Maybe not. 45:56 Maybe Raba only says your hands become a become a only when it comes to and but not for to which the says okay there's another possibility maybe maybe holds that ai could create a we're going to stop over here for 46:11 leave you on this cliffhanger. 46:12 So tomorrow we'll begin by and maybe that's the interpretation of the Mishna resolution tomorrow. 46:25 Everyone, have a great day everyone. 46:35 >> A valid example. I'll say it again.
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