Transcript Translit עברית
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0:04 Implementing corporate procedures here at the Shul. 0:06 Give me a shkoach. 0:09 Make it hurt. Alright rabosai, good morning, good morning, a gut voch. Zchus Boruch Hashem to be able to continue to begin another week of beautiful Maseches Chulin. 0:21 And in thinking all of our sponsors for this morning's shiur, to thank our Talmud Torah sponsors for the month of אב הבא עלינו לטובה, Mel and Karen Ram for dedicating all of Shiur Midrashos this month for refuah shlema for Eliezer ben Elisheva, Azriel and Iris Miller, 0:36 and Adam and Dr. 0:37 Leslie Rosen l'iluy nishmas Dr. 0:39 Joseph Miller Chaim Yosef ben Reuven, friends of Yerachmiel Mayer ben Perela in the zchus of a refuah shlema, Yossi Malka Cohen, in memory of Rabbi Dr. 0:49 Nachum Schorr, Harav Nachum ben Rav Chaim Yehoshua HaLevi zichrono livracha. 0:54 Our week of learning sponsors Yerachmiel and Sharon Buck in sincere appreciation for the entire kehilla. 1:01 Our Daf Yomi sponsors for today, Ayal and Sarah Steinberg in the zchus of continued health for Shulamis Chana bas Sosha and for an ultimate refuah shlema. 1:09 And our Daf Yomi sponsors for today, Zevy and Shoshi Daniel in honor of their parents Dr. 1:13 Michael and Mrs. Orly Kanner. 1:16 What a zchus it is to be able to learn together in person. 1:20 Beautiful. And a special welcome to Dr. 1:21 Kanner and a tremendous mazel tov and I guess shkoach to Reb Zevy who is going to be singing the national anthem at today's Orioles game. 1:29 Right? Orioles? Orioles, yes. 1:31 Orioles game. Good. Excellent. 1:33 Because it's not football season. 1:35 Okay, good. Where's Zevy? 1:37 Zevy, shep tremendous hatzlacha, siyata d'shmaya, and im yirtzeh Hashem. 1:42 Okay, the chaotic descent of Daf Yomi shiur has just begun. 1:53 Yes, sorry, as I was saying, as I was saying before the uncivilized riff-raff got involved over here. 2:03 Yes, Zevy should just have tremendous hatzlacha, siyata d'shmaya, and im yirtzeh Hashem. 2:08 What a zchus and opportunity to be מקדש שם שמיים ברבים. 2:11 And im yirtzeh Hashem, that kiddush Hashem should be a zchus for you, for Shoshi, for the entire mishpacha, im yirtzeh Hashem l'dorei doros. 2:19 And so with that, let us, let us begin. 2:22 Today's daf is peh zayin 87, 87. 2:25 But this does not make up for your disastrous sheep report that you delivered, that you delivered last week. 2:31 Still sending ripple effects. 2:33 I'm just. Okay, in any event, rabosai, so let, let's get started. 2:37 So today's daf is peh zayin 87. 2:39 We are picking up im yirtzeh Hashem on the bottom of פו עמוד ב. 2:43 We left off Amar Rabbi Chanina, which is two, four, six, seven lines up from the bottom. 2:50 Rabosai, remember again in the mishna, the machlokes case that we had by kisuy hadam was if you're going ahead and you're shachting chayos and ofos together. 3:03 Now, let's take a step back. 3:05 If you remember again, the cases that everybody agreed on is if you're shachting multiple chayos and multiple ofos separately, that one mitzvah of kisuy could go ahead and suffice for multiple animals. 3:16 As long as all of those animals are in the same category. 3:20 What was the machlokes case? 3:21 The machlokes case was if you're shachting both chayas and ofos together, then again, and since the blood is mixed together, is one kisuy enough or do you need to do an independent kisuy for each type of animal? 3:34 So Rabbi Yehuda ultimately, the Chachamim said that halacha l'maaseh even in that case where you're shachting chayas and ofos together, one act of kisuy is enough. 3:42 Rabbi Yehuda said that halacha l'maaseh if you shacht chaya and ofos together, you should first shacht the chaya, cover it, and then go ahead and subsequently cover the of afterwards. 3:54 There should be separate kisuy for each of them. 3:56 So the gemara asks something very interesting. 3:57 אמר רבי חנינא מודה היה רבי יהודה לעניין ברכה שאינו מברך אלא ברכה אחת. So this is very interesting. 4:06 So Rabbi Yehuda however, even so even Rabbi Yehuda holds that halacha l'maaseh when you're shachting chayos and ofos, so you have to do an independent kisuy for each of them. 4:17 Now, here's what's interesting. 4:19 What's the impact of an individual kisuy on the bracha of shechita? 4:23 So remember again the halacha is there's a mitzvah to go ahead and make a bracha before you go ahead and shacht. 4:29 It's actually an interesting discussion in the Rishonim about about the nature of the bracha ultimately again for shechita. 4:36 Because again, it's a fundamental shayla of is shechita a mitzvah or a matir? 4:42 A little bit of a Lumdisha chakira. 4:44 What does this mean? 4:45 In other words, is there a mitzvah to shacht? 4:47 Or no, there's no mitzvah to shacht. 4:48 It's just if you want to eat meat, here is the process that you have to go ahead and go through. 4:54 Because in order to make a bracha, generally again, we only make brachos on a mitzvah, we don't make a bracha on a matir. 5:01 Okay, but there is a bracha. 5:02 that is made over shechita, so the shayla is like this, if you're going ahead and you're shechting chayas and ofos. 5:08 So according to Rebbi Yehuda, that means again so let's just play this out. 5:11 I'm shechting, I make a bracha, I shacht my chaya. 5:14 Now, I know that I'm going to shacht an of after that. 5:16 So according to Rebbi Yehuda, I now have to do kisuy right now, and then again, then go to my of, do another kisuy. 5:22 Let's say I'm going to do a chaya after I got to do another kisuy. 5:25 So, what's the impact of multiple acts of kisuy hadam on the bracha of shechita? 5:31 Or otherwise stated, will the need for multiple individual acts of kisuy by definition necessitate another bracha on shechita? 5:39 Says the Gemara says, Amar Rebbi Chanina, Rebbi Chanina says, מודה היה רבי יהודה agreed לעניין ברכה שאינו מברך אלא ברכה אחת. 5:45 When it comes to the bracha of shechita, you only have to make one bracha. Rashi says over לעניין ברכה על השחיטה אין צריך לברך אחר הכיסוי. 5:55 So again rabosai, you do an... 5:58 so let's just play this out. 5:59 So I'm going ahead, I make a bracha al hashechita, I shacht my chaya. 6:04 I then cover the blood. 6:05 Now I'm going to shacht an of. 6:06 Right? According to Rebbi Yehuda what do you have to do? 6:08 You'd have to cover the blood of the of also. 6:10 Essentially what the Gemara's saying is like this: even Rebbi Yehuda who agrees that you require multiple acts of kisuy for chayas and ofos, will agree that one bracha of shechita suffices for the entire contiguous act of shechita, which is another way 6:25 of saying that an individual act of kisuy hadam is not mafsik, it's not a hefsek in the shechita and therefore again you don't require another bracha. 6:35 Incredible. So אמר ליה אביי לרב אחא בריה דרבא. So rabosai, just you should point out, it's not as big of a chiddush as it sounds. 6:43 This is very important actually because the what is the definition of a hefsek? 6:48 Definition of a hefsek means to engage in something that is extraneous to the matter you are engaged in. 6:55 But if something is not extraneous, but is part and parcel of the process you are engaged in, then by definition that's not really a hefsek. 7:03 I'll give you a classic example of this, right? 7:04 A person goes ahead and washes. 7:06 We spoke about this before. 7:07 Right? A person goes ahead and washes and now what happens? 7:11 They get to the table on Shabbos and I realize there's not salt. 7:14 Not salt. So again, so what what does a person do? 7:17 What does a person do? 7:19 What should you do? 7:19 What should you do? 7:21 What you should do is get up yourself and get the salt, right? 7:24 That's actually what you should do, right? 7:26 Hey melach, get up and get the salt! 7:28 But again, but what often ends up happening is that usually it begins in a very exciting game of Judaic charades, right? 7:35 And you're shaking, and you're this, and you're that. 7:37 So it's interesting because the Mishna Berura paskens, the Mishna Berura says that you could just say melach. 7:42 Right? Now he says better to say it in Lashon Hakodesh, better to say in Hebrew, melach. 7:47 Now again, that only helps if other people know what melach means, right? 7:50 Salt. Right? So in other words, now now why interestingly enough, or pshutis, a person could say salt. 7:56 Person could say salt. 7:57 Why? Because by definition that's not a hefsek. 8:01 It's not a hefsek. 8:01 Why is it not a hefsek? 8:03 Because the salt is part and parcel of Hamotzi. 8:06 Now again, if you were to if you were to wash and say, by the way, anyone know who's singing the national anthem at today's Orioles game? 8:12 Okay, so that that that's a hefsek. 8:14 That's a hefsek because it has no it's certainly kadesh, right? 8:18 But but again, it has no but it has nothing to do, it has nothing to do with the mitzvah at hand. 8:24 So that's the so therefore again, this is actually not as shocking of a halachic revelation as one would have actually thought it to be. 8:31 But again, nevertheless, even according to Rebbi Yehuda, who requires separate kisuy for chayos and for ofos, will agree that the one bracha on shechita that you go ahead and you make at the beginning of the process, that's enough, and we don't 8:47 consider the independent kisuyim, the individual acts of kisuy hadam to be a hefsek. 8:53 Good. So the Gemara goes weiter. 8:56 But just before I go on, just again a special welcome to Ephraim Plonka, Baruch Hashem, the youngest member of our shiur. Baruch Hashem who comes every Sunday. 9:04 At this rate it's going to take him like 49 years to finish Shas. 9:07 But alright, you know, one day a week, but lemaiseh he's young, it's good to get a head start. 9:11 Inspiring. Inspiring. Beautiful. So the Gemara goes weiter. 9:14 אמר ליה אביי לרב אחא בריה דרבא ואמרי לה רב אחא בריה דרבא לרב אשי. Mai shna mimai deDarav? This is a great case. 9:20 Rabosai, this is a very halacha lemaiseh case. 9:22 Why is this different than the case of the students of Rav? 9:25 דברונא ורב חננאל תלמידי דרב הוו יתבי בסעודתא. Rav Bruna, right, Rav Bruna, Rav Chananel, who were the students of Rav, were sitting in a seuda. 9:38 Okay. קם עלייהו רב ייבא סבא. Rav Yeba Sava was kind of like attending to them. 9:45 You know, he was he was serving. 9:46 אמרו ליה הב לברוך. They said to him, \"ready to bench, give us the cup of wine for benching.\" הדר אמרו ליה הב לשתי. 9:55 They said to him, \"you know what? 9:58 Before we go ahead and we bench, let's make another l'chaim. 10:01 Open another bottle, let's go.\" and drink another glass of wine. 10:04 Beautiful. So Rebbi Zeira, Rebbi Zeira said that's no problem, however hachi amar Rav, so Rav said כיון דאמר הב לברך איתסר ליה למשתא חמרא. 10:12 Remember, there's a catch here. 10:16 You could have more wine, but once you said let's bench, that effectively brings the meal to a close. 10:24 So if you now want to go ahead and have another glass of wine, this is what's called in halacha nimlach, nimlach means you change your mind, you decide to eat or drink something more, that would require another bracha. Rabosai, by the way, this 10:35 is halacha l'maaseh. And actually have to be careful with this, because this could often happen, especially like on Shabbos, right, you're having a meal, you're having a meal, right, and you say okay, you know what, let's bench. 10:46 It's time. Everybody's had meals like that, right? 10:49 It's time. It's really time. 10:51 It's really time. Right, and I'm not going to be so subtle about it anymore. 10:53 Let's bench, let's bench. 10:55 So it's important to understand that if you say let's bench and then oh, there's another thing for dessert, or there's another this, there's another that, that would necessitate a new bracha. 11:02 That is halacha l'maaseh. So therefore again the gemara says, hacha nami, so what does it have to do with our case? 11:07 Hacha nami כיון דאיתפלי לכיסויי איחייב ליה בברכה. So the gemara wants to equate these two cases. 11:14 The gemara wants to say that in the same way that if you say let's bench, that effectively brings the meal to a close, and therefore if you want to drink or eat more you need another bracha, so so we say 11:26 the same thing. If you shecht and now you do kisui, kisui is kind of, not kind of, but kisui is the culmination of an act of shechita. 11:36 So shouldn't the mitzvah of kisuy hadam effectively be the same thing as saying let's bench? 11:41 And therefore again that should bring the act of shechita to a close and therefore when you shecht now the second time you should have to make another bracha. 11:50 So the gemara says כיון דאיתפלי לכיסויי איחייב ליה בברכה. 11:53 Top of Pey-Zayin. The gemara says, no, no, no, it's not the same and I'll tell you why. 12:00 Hachi hashta asom משתא וברוכי בהדי הדדי לא אפשר. No, there's a very important distinction. 12:03 You can't bench and drink at the same time. 12:07 Meaning, what does this mean? 12:09 The act of benching and the act of drinking, eating, are mutually exclusive. 12:15 So therefore by definition the moment you go ahead and you say let's bench, by definition what you're doing is you're bringing about a close to the meal. 12:22 They can't be done simultaneously. 12:24 Interestingly enough, hacha אפשר דשחיט בחדא ומכסי בחדא. 12:29 Here, rabosai, can you shecht and cover blood at the same time? 12:32 Yeah, if you're exceptionally talented. 12:33 In other words, the answer is they're not, they're not exclusive to each other. 12:39 The idea is that these two processes could occur simultaneously. 12:43 Again, whether you could actually physically do it or not, the point is they can. 12:47 You could do shechita with one hand and kisuy hadam with the other hand and they're not exclusive to each other. 12:51 You can't eat and drink at the same time. 12:56 You're getting excited about this, right? 12:57 You're thinking about if you're a guest and you want to get out of there, right? 13:00 I know, I see where you're going. 13:02 No. So the answer is, so here's what happens. 13:06 If you go ahead and this is your last question for the rest of the cycle, I'm just kidding. 13:11 Right, so the answer is like this: only the balabos, if the balabos does it, it works for everyone around the table. 13:20 If a guest does it, it works for you. 13:23 So in other words if you're a guest at someone's house and you say hey, you know let's get this rolling, let's bench, let's bench, so for you now the meal has come to a close. 13:31 So if you want to eat or drink something else you need another bracha, but as a guest you can't impact everyone else around you. 13:36 A balabos has the ability to go ahead and bring the meal to a halachic close. 13:40 So, rabosai, so therefore the gemara just suggests that halacha l'maaseh herein lies the distinction between the benching case and the kisuy hadam case. 13:48 That in the kisuy hadam case, halacha l'maaseh, because simultaneity is possible, therefore by definition even according to Rabbi Yehuda who holds that you need a separate kisui for every chaya and of, one bracha of shechita will suffice, right, as opposed to again in 14:05 the case of the benching where you can't bench and drink wine at the same time. 14:09 Therefore once you say let's bench, that brings the meal to a close and halacha l'maaseh again can't drink afterwards. 14:15 Incredible, incredible. Rabosai, so the halacha is, the halacha ultimately is, the Rambam paskens like the Chachamim, that if you, first of all, if you are shechting multiple animals, multiple chayas or shechting multiple ofos, one bracha of shechita suffices in general, one 14:32 bracha of shechita suffices if you're making a, if you're shechting a whole bunch of animals, and one act of kisui will also suffice. 14:40 The Rambam also paskens like the Chachamim that if you are shechting chayas and ofos together, that one act of kisui suffices for chayas and ofos mixed together as well. 14:50 Not like Rabbi Yehuda. Okay. 14:53 Incredible, rabosai. New sugya, top of Pey-Zayin, Mishna top of Pey-Zayin. Shachat velo kisa, very interesting case here. 14:59 שחט ולא כסה וראהו אחר חייב לכסות. So listen to this. 15:02 Let's say... I shocht a chaya or an of. 15:05 And what happens? I didn't do kisui hadam for whatever the reason. 15:09 And someone else sees what I'm doing and they see that I did not cover the blood, ultimately again the individual who sees this is obligated to cover it. 15:17 Now that that's a tremendous chiddush, right? 15:20 Because again up until now we thought that the mitzva of kisui is upon who? 15:24 Upon the shochet. Right? 15:25 So it turns out rabosai once again, it turns out that what is the Mishna teaching me? 15:29 That the din ultimately again of kisui hadam is not a chiyuv on the gavra, it's a chiyuv on the cheftza. 15:35 Right? It's not a chiyuv on the ish, and it's not a chiyuv on the shochet. 15:38 The obligation is on blood. 15:40 Blood of a chaya, blood of a behema of an of needs to be covered. 15:45 And therefore again if I the shochet don't do it, then ultimately again someone else who sees it should do it. 15:53 Next. Kiso venisgala. Let's say I cover the blood and then it subsequently became uncovered. 15:58 Patur melachasos. You don't have to go ahead and cover it again. 16:00 Very interesting halacha. So in other words once the blood has been covered, obligation done, job done, if it subsequently becomes uncovered, I don't have another obligation. 16:10 Kiso haruach. Very interesting. What happens if halacha lemaisa, what happens if halacha lemaisa the wind blew and the wind covered the blood? 16:18 Chayav lechasos. I am still obligated to intervene and actually do an act of kisui hadam. 16:23 Fascinating. So let's analyze all of this. 16:25 Lot to unpack over here. 16:27 Tnu rabanan. Veshapach vechiso. So the pasuk says veshapach vechiso. 16:30 Which literally means you shall spill the blood, i.e. 16:33 shocht, vechiso and you shall cover it. 16:35 What does that teach us? 16:37 Misheshafach yechase. That teaches us the ikar halacha that ideally the person who shochts is the person who should go ahead and cover the blood. 16:51 שחט ולא כיסה וראהו אחר מנין שחייב לכסות? שנאמר ואומר לבני ישראל. The pasuk says, \"As I'll say to the Jewish people.\" אזהרה לכל בני ישראל. 17:02 So that teaches me ultimately that the obligation is upon every Jew. 17:05 So again ideally the obligation is upon the shochet. 17:11 If the shochet doesn't do it then halacha lemaisa anyone who sees it should go ahead and fulfill the mitzva. Tanya idach, another beraisa. Veshapach vechiso. 17:21 What does it mean again you shall shocht and you shall cover? 17:24 במה ששפך בו יכסנו. With that which you spilled the blood, that is what you shall go ahead and cover with. 17:31 Meaning what? In other words that rabosai is saying with that which you shocht with your hand, so too you shall go ahead and cover the blood with your hand. 17:37 As opposed to what? 17:38 Shelo yechasenu beragel. You shouldn't kick dirt onto the blood. 17:42 Right? In other words I would have thought okay I could do kisui hadam, the blood's there on the ground, I'll just kick some dirt onto it. 17:47 No, that's not how you do kisui hadam. 17:49 You do kisui hadam with your hand. 17:51 Veshapach vechiso, you shocht, you cover. 17:52 That which you do the shechita with, i.e. 17:54 your hand, should be the same thing you cover the blood with. 17:57 Why not? שלא יהיו מצות בזויות עליו. Mitzvos mitzvos should not be degraded. 18:04 Right? Should not be degraded. 18:05 The act of fulfilling the mitzva of kisui hadam ultimately again with your foot would be a degrading form of fulfillment of the mitzva. 18:13 Therefore you should do it with your hand. 18:16 Incredible. Tanya idach, another beraisa. Veshapach vechiso. 18:19 You shall go ahead and spill the blood and cover it. 18:23 So the Gemara says what does this teach me? 18:26 The Gemara says misheshafach hu yechasenu. 18:28 So ultimately again like we saw before, ideally the one who shochts should be the one who covers the blood. 18:36 So the Gemara tells a story. 18:38 מעשה באחד ששחט וקדם חברו וכיסה. So there was a story, it once happened that the guy the shochet we'll call Reuven was shochting. 18:44 And what happens? Right after Reuven shochted the chaya, Shimon saw what was happening and Shimon jumped in there and Shimon covered the blood. 18:51 Shimon covered the blood and what happened? 18:55 וחייבו רבן גמליאל ליתן לו י' זהובים. And Rabban Gamliel obligated Shimon to pay Reuven ten zehuvim, ten gold pieces. 19:02 And rabosai now what is that? 19:03 It's interestingly enough there's a concept in halacha that if you quote-unquote steal a mitzva from someone, you take a mitzva opportunity from someone, you are obligated to compensate them. 19:14 You're obligated to compensate them because again you took away an opportunity and rabosai it's so beautifully profound. 19:22 Right? Think about that. 19:23 If I take a mitzva from someone, I am obligated to compensate them. 19:27 Why? Because the opportunity to do a mitzva is such a powerful, profound, and valuable opportunity that if someone goes ahead and takes it from me, literally they are obligated to compensate me. 19:41 Rabosai just sometimes whether we realize it or not, right, for a variety of different reasons our Yiddishkeit can sometimes feel like a burden and the obligations which are upon us feel like things like we have to do, as opposed to 19:54 recognizing that every single opportunity we have for a mitzva is such a ridiculously valuable treasure. 20:01 The opportunity... opportunity to do mitzvahs literally again is worth money. 20:07 Is now money suddenly speaks to us, right? 20:09 We all, everybody likes money. 20:11 So imagine for a moment like again somebody told you, you know, tefillin is worth, tefillin is worth $500. 20:19 Who wouldn't do it? 20:21 Tefilla b'tzibbur is worth $1,000. 20:23 Who wouldn't run? Right? 20:25 Chesed is worth again, we don't think about it that way, but it is even more valuable than money. 20:32 Even more valuable than money. 20:33 Just an incredibly just in general, you know, it's reminiscent of the of the Gemara Masechet Eruvin. 20:40 The Gemara says, the Gemara doesn't compare mitzvahs to money, it compares mitzvahs to food. 20:45 Food. The Gemara says העולם הזה כבי הלולא דמיא. 20:49 This world is like a wedding, like a smorgasbord. 20:52 Like a smorgasbord. What do you do at a smorgasbord? 20:57 חטוף ואכול חטוף ושתי. Right? You've seen, right? 21:00 You see, chevra, come on, you know it, right? 21:04 You see how like everybody gets like glassy-eyed, you know, you walk into a smorgasbord, right? 21:09 And what's the biggest problem? 21:10 The biggest problem, they only put out small plates. 21:14 Right? A chutzpah, a chutzpah, right? So you say right you think to yourself, okay, there's like a lot of calculations going on over here. 21:22 Small plate, limited time, how do I maximize this? 21:26 Right? How am I going to do this? 21:27 Scan the area, scope it out. 21:28 You got to be methodical. 21:30 So the Gemara says the same way that people see a smorgasbord and it's like geshmak, it's beautiful, it's wonderful, yes, enjoy it. 21:35 The Gemara says just understand this world with all of its mitzvahs is like a beautiful smorgasbord. 21:41 A beautiful smorgasbord. What's the problem? 21:44 The problem is you only have 120 years at the smorg. 21:49 There's only 120 years and it goes by so quickly. 21:53 So grab what you can, eat what you can, enjoy what you can because at a certain point in time, the caterer, the Ribbono shel Olam, clears away the smorg. 22:03 At a certain point everybody knows that feeling when your heart sinks down because the smorg is closed, right? 22:10 And if only there could be five more minutes, right? 22:13 What I could do, יש קונה עולמו בשעה אחת. 22:17 You know what you could do with five minutes at a smorgasbord. 22:20 And again, Chazal understood the metaphor. 22:22 Chazal understood the metaphor that at the end of the day, that's what this world is. 22:25 The world mitzvahs are a smorg, mitzvahs are valuable. 22:28 So here, Shimon came along and he stole the mitzvah of kissuy hadam from Reuven. 22:32 And Rabban Gamliel penalized him, incredibly penalized him. 22:34 Incredible. Iba'ya lehu. The Gemara just asks a question on this: sechar mitzvah or sechar bracha? 22:40 Now here's what's interesting. 22:41 Now there's a bracha on the mitzvah of kissuy hadam as well. 22:44 So when we say that Rabban Gamliel fined Shimon for, quote-unquote, stealing the mitzvah from Reuven, what did he steal? 22:52 Is it the sechar of the mitzvah of kissuy hadam or the sechar of the bracha? 22:56 Right? Now rabbosai, it's not semantics. 22:58 The Gemara, lemai nafka mina? Oh, I'll give you a good example of this: l'birchas hamazon. 23:03 Let's say again, rabbosai, let's say we're all at a seuda together. 23:06 And the way it used to work in the times of the Gemara is that one person would recite benching on behalf of everyone else. 23:13 So imagine for a moment we're all sitting together and again I decide I'm going to bench for everyone. 23:18 So I start and I take that opportunity let's say from the balabos or from a kohen who's there. 23:23 So now I stole a mitzvah. 23:26 So rabbosai, so now I could be penalized. 23:28 So the shayla is am I penalized for taking the mitzvah or for taking the bracha? 23:33 Now in benching, the Gemara says אי אמרת שכר מצוה אחת היא. 23:37 Ultimately again if you say that it's I'm penalized because I stole the mitzvah, okay then it's one mitzvah birchas hamazon. 23:41 However, again there are four brachos in birchas hamazon. 23:45 So rabbosai, there's a big nafka mina. 23:46 Am I penalized 10 zuz or 10 zehuvim, sorry, or am I penalized 40 zehuvim? 23:54 A big nafka mina. So mai? 23:57 So rabbosai, which one is it? 23:58 Which one is it? 23:59 And rabbosai, this is an interesting shayla. 24:00 So now we understand that if you, quote-unquote, steal a mitzvah, there could be a penalty of 10 zehuvim. 24:06 Is it so what am I penalized for? 24:09 Is it the act of stealing the mitzvah or is it the act ultimately again of stealing the bracha? 24:14 So benching is a good nafka mina. 24:16 So mai? Rabbosai, it's incredible, it's an incredible story. 24:19 מאי תשמע דאמר ליה ההוא מינא. Now rabbosai, what I want to point out is the Hagahot Habach changes this from a min to a Tzadoki. 24:27 And he changes the entire story. 24:29 Now this is important, this is important because Tzadokim were Jews, right? 24:34 Min may or may not be a Jew, but Tzadoki is absolutely a Jew. 24:40 So watch this story. 24:41 Hahu Tzadoki. So דאמר ליה ההוא צדוקי לרבי מאיר. So le'Rebbi, sorry. 24:46 There was a particular Tzadoki who came before Rebbi in a very combative way and he said as follows: מי שיצר הרים לא ברא רוח ומי שברא רוח לא יצר הרים. 24:55 The whoever it is, the deity, the god who created the mountains did not create the wind, and the one who created the wind did not create the mountains. 25:10 because Ki Hinei Yotzer because for behold he created the mountains u'vorei ruach and and created the wind so Rabbosai he's understanding over here the fact that it's two different verbs of creation yotze and borei bless you and they're not mentioned together that indicates 25:31 to us that there are two different deities one who created the wind and one who created the mountains. 25:35 Amar lei shoteh so again Rebbi said you fool shafil l'seifa dikra go to the end of the pasuk Hashem Tzvaos Shemo how does the end of the pasuk end the pasuk ends Hashem is his name right God of legions is his name the point over here at 25:50 the end of the pasuk it says there's one Ribbono Shel Olam who did all of this so listen to this amar lei so the Tzadoki said back to Rebbi נקרת לי זמנא תלתא יומי ומהדרנא לך תיובתא okay I hear what you're saying give me three days to formulate a response 26:07 to your retort okay so a theological a theological duel יתיב רבי תלת תעניתא so what this is incredible Rebbi fasted for three days now why did he fast for three days Rabbosai so this is really incredible so this is really incredible so Rebbi 26:22 fasted three days because again obviously this was going to become a public spectacle the Maharsha says so because it was going to be a public spectacle Rebbi and again Rabbosai you know again Rebbi was scared he was scared he was 26:35 nervous what happens if the Tzadoki bests me like what happens if he comes back with something like really good and there's publicity there are people around Chas V'shalom it can be a terrible Chillul Hashem therefore Rebbi fasts for three days to have 26:51 Siyata Dishmaya to be able to answer the right thing כי הוה קא בעי מברך so at the end of the third day listen to this Rebbi's about to break his fast אמרו ליה מינא קאי בבבא so once again Tzadoki they said to Rebbi there's a Tzadoki at the door 27:05 Tzadoki at the door in other words so Rebbi is literally about to go ahead and sit down and break his fast and they tell him there's a Tzadoki at the door amar Rebbi wasn't very pleased he quoted the pasuk from Tehillim 27:17 ויתנו בברותי ראש ולצמאי ישקוני חומץ so literally it means they put poison in my food which is another way of saying here I'm right about to sit down and eat and the Tzadoki shows up at my door interestingly enough amar lei it was a different Tzadoki 27:33 different Tzadoki אמר ליה רבי מבשר טובות אני לך so he says Rebbi I come bearing good news remember a different Tzadoki what's the good news לא מצא תשובה אויבך that Tzadoki who you were combating with your enemy did not find an answer to your to your refutation ונפל מן הגג ומת now 27:56 ונפל מן הגג ומת means literally he fell off the roof but b'pashutus he was humiliated he threw himself off the roof he took his own life and he's dead so Rebbi good news good news that ultimately again any potential Chillul Hashem has been averted 28:10 and I came to deliver the good news okay אמר ליה רצונך שתסעוד אצלי so Rebbi says to this other Tzadoki who delivered him the good news would you like to join me for supper I'm about to go ahead and break my fast would you 28:24 like to dine with me amar lo hein and the Tzadoki said yes what a wild story le'achar she'achlu v'shasu now they finished eating they're about to bench amar lei כוס של ברכה אתה עושה או ארבעים זוהובים אתה נוטל so ultimately Rebbi says to the Tzadoki tell me would you now literally translated it means 28:45 would you rather have the kos shel bracha in other words would you rather have the cup of benching which b'pashutus almost means like would you rather lead benching or could I just pay you could I just pay you forty zuhuvim so first 28:58 of all what is this Rabbosai if you take a very quick look at Tosafos so Tosafos says over here now by the way just before we go on just so you understand why this story is here remember Rabbosai what was 29:08 our shailasaynu our shailasaynu was when you steal a mitzvah quote-unquote from someone and there's a ten zuhuvim penalty so what was the Gemara shailasaynu right good is it is it the penalty on the mitzvah you stole or on the bracha you 29:22 stole so this story is brought in this context and interestingly enough Rebbi is offering this guy forty zuhuvim forty zuhuvim instead of leading benching which sounds again for our purposes what do you see from here that actually ultimately what you're 29:39 stealing is the bracha and that's why for example if somebody were to quote-unquote steal the mitzvah of benching from someone else there would be a penalty of forty zuhuvim okay so he asks this guy so what exactly what is he 29:50 asking him do you want the kos shel bracha or forty zuhuvim if you look at Tosafos so Tosafos says או ארבעים זוהובים אתה נוטל it's in the wide lines four lines in שתיה לא שייכא לשלם לשכר ברכה אלא היה רוצה לסלקו מברכת המזון לפי שהיה מין. 30:10 So this is very interesting, according to Tosfos, and this is fascinating. 30:14 Rebbe did not want this guy around for benching. 30:18 He didn't want him around for benching. 30:20 Why not? Because unfortunately, the Tzadukim were notorious for just like, I'll call it like, theological gaslighting. 30:30 Right? That's so like Rebbe just didn't want it. 30:34 So he's essentially saying to the guy, by the way, thank you so much for the news, thank you for joining me for dinner, we're going to bench now, I'm happy to pay you forty zuhuvim. 30:44 Thank you, thank you, and go on your way. 30:46 Go on your way. 30:47 So it's an opportunity to get the guy out. 30:50 So listen to this, this is shocking. 30:51 Back to the Gemara: אמר לו כוס של ברכה אני שותה. 30:56 So the Tzaduki says, no thank you, I'd like to stay for benching. 31:00 Right? I'll take the kos shel bracha. 31:01 So the Gemara ends off by saying יצאה בת קול ואמרה כוס של ברכה שוה ארבעים זהובים. 31:08 Ultimately, again, what do you see from here? 31:10 That a kos shel bracha, right, is worth—is benching is worth forty gold pieces. 31:15 Now rabosai, now that is a lot of money. 31:17 Right? That is a lot of money. 31:19 That a kos shel bracha ultimately, again, is worth forty zuhuvim. 31:22 So again, this answers our question that ultimately, again, when you quote-unquote steal a mitzvah, what you're ultimately doing is it's mitzvah/bracha. 31:32 So for example, again, let's say you steal Birkas Hamazon. 31:34 So by kisoy hadam, it's not going to matter, right, because whether it's mitzvah or bracha, it's the same thing. 31:39 But let's say by benching, it does absolutely make a big deal, rabosai. 31:42 But what is a tremendous mussar haskel? 31:44 The Tzaduki, the Tzaduki, forty zuhuvim. 31:47 What a payoff! What a payoff! 31:49 Yet the Tzaduki said, I'd rather stay, I'd rather stay for benching. 31:53 Why, rabosai? What's the mussar haskel? 31:55 Because a Yid is heilag. 31:57 A Jew is holy. 31:59 And even a Tzaduki is holy. 32:02 And at the end of the day, every single Jew possesses such a deep reservoir of kedusha. 32:10 And it may be obscured by multiple and ridiculous levels of shmutz, but peel away the external shmutz and you will find the same thing by every single Jew. 32:21 Pure, beautiful, holy, unadulterated goodness. 32:25 Even this Tzaduki who had the opportunity for a major payday, at the end of the day said, you know what, I'd like to stay for benching. 32:34 I'd like to stay for benching. 32:36 Isn't that—and by the way, you'll say to yourself, so what happened? 32:39 So I don't understand, so what happened? 32:40 How did this guy—he's a Tzaduki! 32:41 So how did he suddenly discover his inner pintele Yid? 32:44 How did that happen? 32:45 Rabosai, because what happened over here? 32:47 Somebody invited him to stay for a seuda. 32:50 That's all. Just a little bit of love goes a long way. 32:53 A little bit of kindness goes a long way. 32:56 Rabosai, you know, the secret to helping other Jews and the secret to bringing achdus to Klal Yisrael does not require major heroic acts. 33:04 It really just requires multiple acts of small kindnesses. 33:07 That's it. That's it. 33:09 Rebbe invited the guy for a meal. 33:10 He didn't have to—he could have said shkoach, thank you for the news, hatzlacha raba, right, good luck on the rest of your day. 33:17 But he said, would you like to join me for a meal? 33:19 That's just beautiful. What is the statistical probability of a Tzaduki getting invited to Rebbe's home for a seuda? 33:28 Probably zero. Probably zero. 33:29 And for good reason, right? 33:31 Tzadukim were not good people. 33:32 They were not good people. 33:33 But this little act of kindness allowed this Jew to find his inner kedusha to the point that even when he was offered an exorbitant amount of money, instead he just chose to stay for benching. 33:44 Incredible, rabosai, a tremendous lesson about ourselves. 33:46 So often we think that we're so broken, we're so many levels of shmutz that there's no more goodness left inside of me. 33:52 Pashut not true. And a tremendous lesson about how we need to interact with each other. 33:56 A little bit of kindness goes a very long way. 34:01 The Gemara just says אמר רבי יצחק עדיין ישנה לאותה משפחה בין גדולי רומי וקורין אותה משפחה בר לואיניס. 34:08 And again, by the way, this family of this Tzaduki are still very prominent amongst the families of Rome, and ultimately again, they are known as the Lioanis, the Lioanis family. 34:22 Okay, one of the noble families in Rome. 34:24 Which, rabosai, I also want to point out something very interesting. 34:26 The end of the story is not that Rebbe invited the guy for a seuda, Rebbe got the guy for a seuda, and he stayed for benching, and he became frum, and now he learns Daf Yomi, and his children are in cheider, 34:37 and like this and like this, like all the beautiful kiruv stories. 34:40 Rabosai, understand. The point of being nice to Jews is not to make them frum. 34:50 The point of being nice to Jews ultimately is being nice to Jews. 34:56 We have this idea, people have this idea that like the goal is to make other people into something. 35:02 If you're trying to make someone else into something, then you're a ba'al ga'avah. 35:07 You're a ba'al ga'avah. Unless you're Hakadosh Baruch Hu, you don't create people. 35:11 Right? Hakadosh Baruch Hu makes people into something. 35:13 Hakadosh Baruch Hu makes a world. 35:14 My job is just to be good to Jews. 35:16 That's my job. What they do or they don't become as a result of my goodness and kindness, that's up to them. 35:23 That's up to them. 35:24 My job is just to be an ambassador of the Ribono Shel Olam and love Jews, be kind to Jews, be good to Jews. 35:32 That's it. Halevai it sparks their beautiful spiritual journey, but wherever it takes them, that's not on me. 35:38 That's not on me. 35:39 Hakadosh Baruch Hu just asks me ve'ahavta l'rei'akha kamokha. 35:44 What happens after that is between that person and Hakadosh Baruch Hu. 35:47 Incredible, incredible. The Gemara goes veiter. 35:49 The Gemara says kisoi venisgala. 35:52 אמר ליה רב אחא בריה דרב אולא לרב אשי, mai shna? מאי שנא מהשבת אבידה? Again, remember what did the mishnah say? 35:59 The mishnah said, interestingly enough, that if you cover blood and then it becomes uncovered, right, remember we had this case, what did the mishnah say? 36:05 I cover the blood and then let's say it becomes uncovered, I'm not obligated to recover it. 36:10 So the Gemara says why? 36:11 Why is it any different? 36:16 אמר ליה רב אחא בריה דרב אולא לרב אשי מאי שנא מהשבת אבידה? What's the halacha by hashavat aveidah? 36:23 Rabosai, this is very interesting, right? 36:25 Reuven loses his wallet. 36:27 Right, Reuven loses his wallet. 36:28 Okay, I have a mitzvah to return it. 36:29 Reuven loses his wallet again and again and again and again and again. 36:34 What's the halacha? The halacha is the mitzvah of hashavat aveidah devolves upon the object no matter how many times the individual loses it. 36:40 So shouldn't it say the same thing by kissoi hadam? 36:42 I cover the blood, the wind blows it's uncovered. 36:45 So the mishnah says I am not obligated to cover it again. 36:48 I'm not obligated to cover it again. 36:51 Yet halacha lema'aseh so why not? 36:52 Why is there no hashavat aveidah? 36:55 אמר ליה התם לא כתיב מיעוטא הכא כתיב מיעוטא וכסהו. Rabosai, interestingly enough, by hashavat aveidah the Torah says interestingly enough hashev teshivem. 37:06 By the way, hashev teshivem means return, and actually the kaful lashon also means what? 37:11 Keep on returning. By kissoi hadam it says ve'khisehu, you shall cover it. 37:16 That is a singular act. 37:17 Therefore, once I cover the blood, I'm done. 37:21 Rabosai, this is halacha lema'aseh. 37:22 So if you cover the blood and then afterwards again there's a strong wind that comes and uncovers the blood, I've done my part. 37:27 I've done my part. 37:28 And halacha lema'aseh once I've done my part, ultimately that's it. 37:31 Rabosai, by the way, it's also a tremendous mussar haskel. 37:34 There are two paradigms in life. 37:35 There are some things in life that you do, and again my obligation is to do it and then I need to move on. 37:40 And then there are other things that you have to keep on doing, ultimately again until they remain a certain way. 37:46 Now knowing which fits into which category is sometimes part of the complexity of life, right? 37:52 What are the things that I have to say I did it, I did my best, I tried, and now I need to move forward, versus what are the things that I keep on need to trying until they finally get done? 38:04 Food for contemplation. All right. 38:05 The Gemara goes veiter. Kissoi hadam. 38:07 So remember again what did the mishnah say? 38:08 The mishnah said that halacha lema'aseh if I schecht a chaya or an of and the wind and let's say again, the wind covers the blood. 38:16 I didn't do it, the wind covers it. 38:18 What's the halacha? I am obligated to go ahead and still cover the blood. 38:22 Even though the wind covered it, I am obligated to do so. 38:26 אמר רבה בר בר חנה אמר רבי יוחנן לא שנו אלא שחזר ונתגלה. Now when do we say that if the wind covered the blood you're obligated to cover it? 38:32 That's only of course if what? 38:33 If the blood became uncovered again, right? 38:36 Obviously if the blood is covered, there's nothing to cover. 38:38 Even though I didn't cover it, the wind did it, but even though the wind, right, if there's nothing to cover there's nothing to cover. 38:42 If it subsequently became uncovered then I'm obligated to cover it. 38:47 אבל לא חזר ונתגלה פטור מלכסות. But if it never became uncovered again, I am not obligated to cover it. 38:52 וכי חזר ונתגלה מאי הוי? But one second, just because it went ahead and it became uncovered again, why should I be obligated to cover it? 39:01 Ve'ha idchi. And rabosai, idchi means it essentially was set aside for non-performance. 39:05 In other words, why don't we say that look, at the end of the day, if I schecht a chaya, the blood is there, the wind comes, blows the dirt on top of the blood. 39:13 Done. Okay, I didn't, I would have liked to have done the mitzvah myself, but it's nidcheh. Nidcheh means it's been set aside, the mitzvah has been set aside for non-performance. 39:22 It's already covered. Again, rabosai, I want to point out everyone is in agreement that when the wind blows and covers the blood, in that moment there's nothing for me to do. 39:30 Now the mishnah says if the blood subsequently becomes uncovered, then I have an obligation to cover it. 39:37 But now the Gemara says why? 39:39 Why don't we just say that once halacha lema'aseh the blood becomes covered by the dirt blown by the wind, it's nidcheh. 39:48 We're done. We're done. 39:50 There's nothing more to do over here. 39:51 It's set aside for non-performance. 39:53 אמר רב פפא זאת אומרת אין דיחוי אצל מצות. So rabosai, what you see over here is, and we've seen this concept before, אין דיחוי אצל מצות, which means mitzvos are never permanently set aside. 40:03 Permanently set aside for non-performance. 40:04 In other words, you could sometimes have the pause button hit on this, for example, if the blood becomes covered by dirt blown by the wind, ein hachi nami, for now there's a temporary hold I can't do anything, but should the wind uncover 40:18 the blood I have the ability to do it. 40:24 U'mai shana מהא דתניא השוחט ונבלע דמו בקרקע חייב לכסות? I, but why is this any different than the case where it says if I shacht an animal and ultimately again the blood got totally absorbed into the earth that I'm still obligated to go ahead and cover it? 40:38 Why an halacha l'ma'aseh again if the blood is covered by the wind I should still be chayiv to cover it? 40:44 Hatam k'rishumo nikar. That's a case where even though the blood got absorbed into the earth you could still see the traces of the blood. 40:49 So therefore you view the blood as if it's still there and therefore you have an obligation of kisuy. Shappir rabosai, a lot of very interesting halacha l'ma'aseh coming out of this mishna. 40:57 So number one, halacha number one is that again if I shacht I have an obligation to do kisuy. 41:01 If I didn't do it and someone else sees uncovered blood that other person has an obligation to go ahead and do it. 41:08 What if that person again steals the mitzvah from me? 41:12 They're chayiv to pay ten zehuvin. 41:13 That's the penalty for taking a mitzvah from someone else. 41:16 What's the nature of that penalty? 41:18 The penalty interestingly enough is not simply on the mitzvah but rather it's on the bracha. 41:23 So therefore birchas hamazon for example will carry a penalty ultimately again of forty zehuvin. 41:29 Good. If I covered the blood and then it subsequently uncovered I have no obligation to re-cover it. 41:34 However, if the blood is covered by the wind and subsequently gets uncovered then I do have an obligation to cover it. 41:43 Why? אין דיחוי אצל מצוות. Mitzvos are never permanently rejected, mitzvos are never permanently set aside for non-performance. 41:51 Incredible. Next. Here we go. 41:54 Nisarev b'mayim. So rabosai watch this, very interesting case. 41:57 Same thing, kisuy hadam. I shacht a chaya and what happens? 42:00 The blood of the chaya gets mixed in with the water. 42:02 So again rabosai, let's say for example I'm shechting and let's say either on the ground itself there's water or it goes into a kli whatever the case is, the point is the blood before it's going to get covered gets mixed 42:18 with water. So the shaila is what does the dilution of the blood do to the mitzvah of kisuy? 42:24 So דם שנתערב במים אם יש בו מראית דם חייב לכסות. So halacha l'ma'aseh as long as it looks like blood, it's blood. 42:34 As long as it looks like blood, it's blood. 42:38 Nisarev b'yayin. Okay so what happens again rabosai so therefore interestingly enough it has nothing to do with the ratio of water to blood, blood to water, it's all based on appearance. 42:47 As long as it looks like blood it's blood. 42:50 Nisarev b'yayin. Okay, so what happens if blood gets mixed in with wine? 42:53 So obviously here I can't rely on appearance because obviously it's always going to look like blood. 43:00 רואין אותו כאילו הם מים. Ultimately again we view the wine as if it was water. 43:05 So again in this ratio would it still have the appearance of blood? 43:09 And if it would then halacha l'ma'aseh it's chayiv in kisuy. 43:13 נתערב בדם בהמה. Oh, watch this case. 43:15 What happens if the blood of a chaya gets mixed in together with the blood of a behema? 43:20 Now obviously a behema is not subject to kisuy. 43:24 So what happens in that case where the blood of the chaya gets mixed in with the blood of the behema? Amud Beis. 43:30 או בדם חיה. Or for that matter again it gets mixed in with the blood of another chaya. 43:34 רואין אותו כאילו הן מים. Same thing. We view it as if it's water. 43:38 In other words rabosai so the tana kama holds that whenever you have a mixture of blood we're talking about for kisuy hadam we're always going to always view the other item as if it's water. 43:47 So now we just say if it was water would it still have the appearance of blood? 43:51 If the answer to that is yes, then it's blood. 43:54 And if it's blood then it is subject to kisuy, but if it was water and it wouldn't have the appearance of blood then halacha l'ma'aseh again no mitzvah of kisuy. 44:01 Rabbi Yehuda says no, אין דם מבטל דם. 44:05 Not true. Now again rabosai this is Rabbi Yehuda l'shitaso. 44:08 Rabbi Yehuda holds מין במינו אינו בטל, two similar items are never mevatel each other. 44:13 Therefore Rabbi Yehuda says no, if blood of a chaya gets mixed with the blood of a behema it's never batel. 44:18 Never batel. Doesn't matter how much blood of a behema you have mixed, absolutely no difference, halacha l'ma'aseh blood of the chaya will never be batel and therefore subject to kisuy. 44:27 Now we actually saw this next part referenced before. 44:30 Dam hanitaz. If blood splatters. 44:31 The blood splatters somewhere else. 44:36 chutz l'guma. Now again rabosai so just to point out what's generally happening over here. 44:40 Generally when they were shechting, the way they would shacht is they would shacht in a guma, in like a pit, which makes sense right? 44:48 You don't want blood going everywhere, right? 44:51 So you would shacht in that pit doesn't have to be a deep pit, but in a depression. 44:55 So we're talking about rabosai let's say you shacht and some of the blood spurts outside of the shechita area right? 45:02 right? Or for that matter again, דם הניתז שעל הסכין or there's some blood left on the knife. 45:09 What's the halacha? Chayav lechasos. You have to cover it. 45:12 And again, rabbosai, interestingly enough, the one thing we have not spoken about is which blood is subject to kisuy hadam? 45:20 Right? Which blood is it? 45:21 Certainly it can't be all of the blood of the animal. 45:24 Bepashtus it's the dam shechita or what we call the dam hanefesh. Dam hanefesh, right? 45:28 The lifeblood that spurts out. 45:29 But again, we'll get into that more later. 45:30 So the gemara says again, but let's say you have blood that spurts outside of the area or there's blood that's left over on the knife. 45:35 What's the halacha? Amar Rabbi Yehuda, chayav lechasos, sorry. 45:40 You have to go and you have to cover it. 45:41 So that blood is subject to kisuy also. 45:43 Amar Rabbi Yehuda, Rabbi Yehuda says, eimasai, when is that so? 45:48 בזמן שאין שם דם אלא הוא אבל יש שם דם שלא הוא פטור מלכסות. So again, rabbosai, so very interesting what happens with blood that spurts out of the shechita area or for that matter again outside of the area where you are shechting or there's blood left over on the knife? 46:03 So the tanna kamma says that blood is subject to kisuy and you have to either scrape it off or gather it and put it back in the place where you're going to cover. 46:11 Rabbi Yehuda says it depends. 46:13 If halacha lema'aseh there's other blood, there's other shechita blood, so you don't have to worry about the blood on the knife or the blood that spurts out into a different area. 46:20 However, for some reason this is the only shechita blood, then ein hachi nami you have to collect it in order to cover it. 46:27 Okay, so let's analyze, rabbosai. 46:28 So first we're going to focus on the mixtures. 46:30 So tenan hasam, we learned there. 46:32 So again, rabbosai, here the gemara is quoting the mishna in masechet zavachim which sounds very similar to our mishna. 46:39 דם שנתערב במים. Now again in zavachim, remember in zavachim the topic of course is not shechita, the topic over here is the use of blood for zerika. 46:48 And if blood gets mixed in with another item, does it still retain its blood identity vis-a-vis zerika purposes? 46:57 So here we go. 46:57 So tenan hasam. דם שנתערב במים. If blood gets mixed with water, אם יש בו מראה דם or it has the appearance of blood, kasher. 47:08 So again, rabbosai, like we just said before, if you have sacrificial blood, the sacrificial blood gets mixed in with water, as long as it still looks like blood it's kasher. Kasher means what? 47:16 Kasher means what? You can use it for zerika. 47:19 Okay? Nitarev beyayin. Ah, what happens if it goes ahead and it gets mixed in with wine? 47:23 So you can't use the appearance test. 47:25 רואים אותו כאילו הוא מים. We look at the wine as if it was water. 47:29 And again, if the wine was water, ultimately again if the appearance would still be like blood then halacha lema'aseh again it's kasher for zerika. 47:39 What happens if the sacrificial blood gets mixed in with other blood? 47:42 Right? Blood of a behema, blood of a chaya? 47:45 רואים אותו כאילו הוא מים. Once again we view the other blood as if it were water and we look at the mixture. 47:52 We look at the mixture. 47:53 If it would have the appearance of blood, good, and it's usable for zerika and if not it's pasul for zerika. Rabbi Yehuda, Rabbi Yehuda says, אין דם מבטל דם. 48:01 Rabbi Yehuda says no no no. 48:02 If sacrificial blood gets mixed with other blood, blood is never battel. 48:07 Blood is never battel. 48:09 And again, rabbosai, now halacha lema'aseh for zerika purposes that could happen to be problematic but again we'll leave that. 48:16 אמר רבי חייא בר אבא אמר רבי יוחנן, לא שנו אלא שנפלו מים לתוך דם. Now again, rabbosai, now watch this. 48:21 When it comes to zerika blood, sacrificial blood, when do we say that—so again let's go back to the water case. 48:27 You have sacrificial blood, blood of a korban, that gets mixed with water. 48:30 So what's the halacha? Rabbosai, very straightforward halacha. 48:32 What's the halacha? As long as what? 48:35 As long as it looks like blood we're good to go. 48:38 Now there's a very important qualifier here. 48:40 Rabbi Chiya bar Abba says in the name of Rabbi Yochanan that is only if אלא שנפלו מים לתוך דם. 48:45 That's only if the water fell into the blood. 48:50 אבל נפל דם לתוך מים, but if the sacrificial blood fell into water then rishon rishon battel. 48:57 Then ultimately again we view it every drop that falls into the water is battel. 49:02 Every drop that falls into water is battel. 49:06 Again, rabbosai, now this is the din by korbanos. 49:08 That's why Amar Rav Pappa ולענין כיסוי אינו כן. 49:12 Ultimately again, halacha lema'aseh while that's true for korbanos that is not true by kisuy hadam. 49:19 So by korbanos again, so remember by korbanos if you have water that gets mixed in with blood, if the water's being poured into the blood then ein hachi nami as long as the mixture looks like blood ultimately it's blood usable for zerika. 49:33 However if the blood is poured into the water, we view each drop as becoming battel in the water as it comes in and therefore halacha lema'aseh again the combination will not be fit for zerika. Rav Pappa comes along and says that's a din 49:49 by korbanos. That's a din by zerika, not a din by kisuy. 49:53 By kisuy whether you're pouring the blood into the water or the water into the blood, we're looking at one simple metric which is what does it look like. 50:02 What does the combination, what does the mixture look like? 50:05 If it looks like blood, it's blood and subject to kisuy. 50:08 If it doesn't look like blood, it's not subject to kisuy. 50:13 The Gemara says, אמר רב פפא ולעניין כיסוי אינו כן. 50:15 Why? אין דיחוי אצל מצוות. Because rabosai once again we reference that principle that we just said before on amud alef, אין דיחוי אצל מצוות which means halacha lema'aseh mitzvos are never rejected, mitzvos are never set aside for non-performance. 50:28 And therefore halacha lema'aseh again, we just look at the result of this mixture. 50:31 If the result ultimately again is going to look like blood, then it's blood. 50:35 Incredible. Look at Rashi for just a moment. 50:42 Eino ken שאפילו נפל דם לתוך מים חייב לכסות שאף על פי שבטל ונדחה ראשון ראשון אפילו הכי כשהלך ורבה עד שנהפך מראית המים לדם חזר דם הבטל וניעור וחשוב דם. So Rashi just says the mechanics. 50:52 This is very interesting. 50:53 Rashi says you're right. 50:54 The way it works is technically speaking, if you're pouring blood into water, each drop is batel in the water. 50:59 It's true. But then something amazing happens, what we call in halacha chozer vene'eir. 51:04 When there's enough blood in that water, then now the combination looks like blood, it awakens everything that has been poured in beforehand and ultimately again it retains or resumes its identity as blood, as blood. 51:19 That's called halacha of chozer vene'eir. 51:21 So אין דיחוי אצל מצוות. So again rabosai, this concept that we have אין דיחוי אצל מצוות says that sometimes, and this is very important, sometimes you could hit the pause button on mitzvos, right? 51:31 Sometimes a mitzvah could be paused, but a mitzvah is never wholly and fully rejected to the point of non-performance. 51:38 That's what ein dicheuy—again, you can hit the pause button but it's never fully rejected. 51:43 אמר רב יהודה אמר שמואל כל מראי אדמומית ארבעת אינות. We'll stop over here, pick up with Rav Yehuda tomorrow rabosai. 51:48 What a daf, what a daf, what a beginning of the week! 51:51 Incredible rabosai, we continue tomorrow, stay tuned for the start time. 51:56 Shkoach everyone. All right chevra, have themselves a great day.
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