This transcript is auto-generated and may contain errors.
0:00 Yeah, that's it. >> Tough tough crowd. >> Tough. >> Say he's giving you >> tough crowd. >> All right, let's begin. A lot for us to do today. Today's d is saddic 94. We are actually picking up on 93A and we are picking up actually at the 0:33 two dots. It's about 2 4 6 8 10 12 14 16 about seven lines up from the bottom. Seven lines up from the bottom. Right. uh ready to do that as to whether or not the butchers have to go ahead and remove the so remember again we had in the we had 1:03 in the so the said I'm Sorry held that in general the butchers are not believed to go ahead and say that. So said that the butchers are on as well as on a fascinating says that ultimately again even though at first we said that the butchers are 1:42 not believed. They they subsequently retracted that or subsequently changed that and said that the butchers are believed. Are the generations getting any better? will say if we're saying over here that originally the butchers were not believed so things aren't getting better things are only getting more difficult so ultimately again now you're going to say the butchers are believed listen to 2:05 this says over here in the beginning we thought that when you go ahead and you remove the g you have to actively root out all of the surrounding fat that's when the butchers were not to do that. Now we establish like name that you don't have to move out all of the surrounding fat rather you just have to level off the 2:32 surrounding fat. The butchers are definitely capable and believed to do such a thing. Others explain a little bit differently. The said that the butchers are believed to remove the g as well as the We'll say an alternate version and in this version ultimately again in this version we say that the they went back 3:02 and they said that I'm sorry originally said they are believed they said it's not believed and comes along and says that now now we do believe the butchers to which they want to ask the same question I don't understand so generally we assume assume that things a little bit of a a sad outlook but we assume that things get 3:27 worse not better or specifically we assume that things on a religious level become more compromised the further we get from so therefore again could it be that the butchers have greater credibility now than they had earlier to which the says I'll tell you why they do in the beginning we told the all they need to do is level out the fat around the g not totally remove everything 3:53 mayor. Then we adopted the position of mayor that said that no you act have you have to actively root out or I should say remove all of the fat around the g. So say as long as there were people who remember the position of so therefore the butchers were not believed because the butchers would say come once upon a time it was good enough to hold the now 4:18 suddenly again so we can't hold the that's why the butchers were not initially believed but what happened now say generations afterwards or a little while later years afterwards where people have forgotten the position Huda and we know that we passed him like Rabbi Mayor the butchers are believed to go ahead and remove the git. So, so bottom line is the Jewish butcher is believed to 4:44 remove the gab the butcher absolutely has a has a believability a credibility to remove the remember again the read that said the butchers also believe to remove the forbidden fact. So the say who's talking about our subject is why bring in at all. Excuse 5:09 me. Rabbi was actually saying that the butcher is not believed to remove the nor is he believed to remove the on the other hand say no. So the disagree and they say in fact that the butcher is both on the as well as on beautiful 5:36 just mentioned in both of these circumstances and therefore again the butcher does have a to go ahead and remove as well as the beautiful now we come to a fascinating so say a person is permitted to go ahead and send the leg of an animal to I'm sorry 6:03 even though the is inside of that leg because the place of the g is recognizable. So we'll say what are we talking about? So remember again let's assume for a moment that the himself does not have an issue of let's assume that for a moment. So even though we know that's going to be the issue over here is something different. Take a look at Rashi first 6:29 says supposed to watch this. What's the concern? The concern is if I sell a piece of meat to a he's going to go ahead and resell that to another Jew, I have to be concerned that if he resells it, will the second will the Jewish buyer know that the Git is there or not? 6:59 So therefore the Mishna says so therefore the Mishna says the Mishna says that you could sell a limb to the but you have to sell the limb whole. If you sell the limb hole then you know for sure what the git has not been removed say you could tell you could tell when 7:24 the kid has been removed from the leg of the animal. If you sell a whole leg then you know ultimately again the git has not been removed and if the subsequently resells it to a Jew the Jewish purchaser will know that the gan must be removed. Beautiful says the in so you clearly see from the Mishna that you are only permitted to go and sell the a whole limb but not a cut limb. So the says 7:48 well what's the case if you say that it's a place where they don't announce now listen to this don't announce what look at rash that's on the deal situation where all of the butchers are Jewish now what happens sometimes in the marketplace so one of the Jewish butchers is butchering and what happens? 8:19 One of the animals is a announce in the marketplace. Listen to this means so they have different customs in different marketplaces. If we're dealing with a place where they don't announce a traa, they don't announce it. Now, what will the Jewish butcher do if he has a tra? 8:52 What will they do with it? What will they do with it? They'll sell it to the akum, right? But they don't announce it in the marketplace. So say in a place where they don't announce a traa, you cannot purchase meat from an akum. Now say we don't purchase meat presently from an akum today contemporarily for a whole variety. When I say purchase meat, I don't mean like package I get I mean 9:15 like purchasing a piece of meat so we don't purchase meat from ank for a variety of different reasons which actually we're going to get into in tomorrow's daf but suggesting is as follows if you live in a place where the butchers in town are Jewish and they do not announce a traa animal you cannot purchase meat from an akum out of concern that what the akum bought the tra and the meat 9:39 that is reselling to you is the tra so if that's the case of sadic So we'll say if I'm living in a place watch this where they don't denounce then what I should even be able to give the a cut leg even not a full leg why because there's no concern that a Jew is going to buy meat from this and accidentally why because in this local 10:07 no Jew is buying meat from a gentile because ultimately there's the possibility that there's a tra reason rather what you have to say the mission is dealing with over say is what is we're dealing with the city where they do announce they do announce that say now understand something you have to appreciate this days before refrigeration so we'll say if there was an announcement of a tra then what would 10:30 that mean that would mean meat you purchased that day was you know you had to be careful you had to be careful you probably would not want to purchase meat from an akam on that day but it's only that day so watch a place where we announce in the marketplace there was a so what happens so ultimately again if that's the case 10:54 then you shouldn't even be able to give the a complete limb a whole leg to which the says what's the case the case is ultimately again where the cuts it supposed to watch this. So remember if it's a place where they do announce and that day they didn't announce a say 11:25 there would be a concern that you shouldn't even be able to give to which the says so therefore the says in reality you could set up the dealing with a local where they do announce and a place where they don't announce. How so? Here we go. 11:47 So if you want to say it's a place where they do announce you could still go ahead and give the leg to the but ultimately again only hope why because made the idea I will say apparently historically Jews and non-Jews cut their meat differently meaning they cut up the pieces of the animal differently. So if 12:10 you were purchasing a piece of meat you could tell if it was cut by an akum or if it was cut by a Jew. the possibilities. We're talking about a place where ultimately again they do not announce a marketplace. Well, this is actually quite interesting. What's our concern? Our concern is that if I go ahead and give a piece of meat to an 12:34 Jew watching say that other Jew who's watching, he assumes that what? He assumes that that piece of meat is kosher. Why? Because we assume that meat that a Jew is handling is kosher meat. That's the concern where then that Jew may feel that you can go ahead and purchase that piece of meat from an that's the concern we have. Therefore say so again just just 12:59 to kind of pull this kind of loop this back. That's why the Mishna says if you're going to give a piece of meat to an akum you're going to give the leg it has to be a complete leg. Why? Because if it's a complete leg, then there's one thing the Jew knows with absolute certainty, which is what >> the is there, right? It's there. So, he knows that he has to go ahead and actively take it out. Say, here we go. 13:23 Another suggestion. And this is amazing. Wow. say maybe there's another reason why ultimately says what's the other possibility is why you can't send a cut limb but you can only send a whole limb to an because of say means actively or I should say not even actively doing something that is misleading 13:54 is misleading and provides an erroneous impression look at Rashi for will say, "Watch this. Watch this. What's the problem?" This is amazing. What's the problem with giving me a cut leg? A cut leg is the is going to assume they will say, "What's the status of this cut leg?" What's the status? It's kasher and the g has been removed. 14:30 Does it matter to the for consumption purposes if the g has been removed? >> No. But what does it do? The akum feels like such a sense of look look what the Jew gave to me. Give me such a nice gift. He even took the time to go ahead and remove the g. He gave me something that he would eat himself. Meanwhile, 14:53 the Jew didn't the Jew didn't So that's called genevas das. That's called genevas das which also say we're going to see merely means two things. It means deceiving someone. But really what it means in this context as we're going to see is making someone think you did something really special for them when you really did it. So therefore again the Mishna says that you could only give 15:16 an a complete leg because if he knows it's a complete leg then what? Okay, they're still at but what he knows you didn't put in any effort of taking out the G so to speak on his behalf. Here we go. We're going to spend a little bit of time. 15:32 This is incredible. It was say it is prohibited to deceive people and again specifically make people think that you're doing something really nice for them when in fact you're not. You can't do this to your fellow Jew and you can't do it to an as well. 15:55 Statement was was not said explicitly but rather was inferred from a what happened? Here we go. So the says was once taking a ferry across a river. So said to his attendant, his uh his right, go ahead and pay the ferry driver. So what happens paid the ferry driver and got upset? 16:30 Get upset. Why does get upset? So possibility number one is that the paid the ferry driver with the tra chicken instead of one that was properly sheed say to be clear the ferry driver was not Jewish the ferry driver was not Jewish okay so he paid him with a tra chicken instead of a properly we're going to see what the problems in just a moment 16:59 says obviously the got upset at his why because he asked for a drink of right is non-diluted wine and the shamus ended up giving him diluted wine. Okay, so let's understand this. 17:19 So we'll say and ultimately again even though statement is learned out from this episode what's the problem. So watch this because we're not exactly sure why got upset opinion that says that got upset because the guy paid the ferry driver with a tra chicken. 17:40 So in that case I will say so remember we thought maybe what Schmo was actually upset about was here the ferry driver thinks you're paying him with a kosher chicken right which is nice right he's getting paid with the Jews suddenly the Jew could eat whereas in fact it's not true he's getting paid with a trave say that's not really the problem the problem that had is why is my god by holding on to trave chickens right why do you have a trave chicken in your 18:05 suitcase right why why do you have that with you in general it's not a good idea had to hold on to trace items according to the opinion that says got upset because of the wine asked for which is non-diluted wine and instead his shamas gave him this diluted wine. 18:26 So we'll say so again so we inferred we originally inferred from statement that ultimately again he got upset because of gene das because ultimately again the shamus paid the ferry driver with a chicken which the ferry driver assumed is or assumed was kusher when in fact it was tra. So the get upset about the das did get upset 18:50 about the fact that his shamus is holding on to food. Did he get upset because he wanted a stronger glass of wine? So that's why we're inferring from state or we're inferring from the but itself ultimately again is not explicitly clear. We'll say here we go. 19:13 You should not shepher someone to have a meal with you if you know they're going to decline your invitation. which was don't invite someone if you know they're going to decline. Why? Because if you invite someone, you know they're going to decline. What are you doing? You're just trying to curry favor with that person and the invitation is not genuine. Now, I will say that this is obviously not talking about a case where my genuine intention is to actually have 19:37 the person hoping they're I'm going to convince them. This is talking about a circumstance where I know for sure they're going to decline and I'm only doing it similarly again I shouldn't offer someone a gift right and know that they're going to decline it say listen to this case say watch this you see say if if I have if I have company right I have someone 20:08 over to my house so I want to offer them wine the problem is we'll say wine was sold by the barrel it's the good old days right right wine was sold by the barrel. So the issue is if you want to give someone a glass of wine say so what has to happen? So remember again if you don't make arrangements for the rest of that barrel that you're that's that's a significant loss. So what would people do sometimes people would arrange with 20:31 the storekeeper and I would say listen I know for example I'm going to have some people over. So what's going to happen? I'm going to open up a barrel of wine. I arrange for the after dinner I'm going to come by. I'm gonna sell where you agree to buy the remaining contents of the barrel. So let's say so what happens now? Ruin comes over to my house and I open up the barrel. We'll say how does that make Ruben feel if I open up a barrel for him? Like a million dollars. 20:53 What how opened up a whole barrel of wine for me. How that makes me feel. So therefore the Gimar says don't open the barrel unless you first tell Ruvane that by the way Ruain don't you know don't feel bad I'm opening the barrel. I've arranged with he's buying the rest of the contents. So we'll say because why? 21:12 Otherwise, what happens? You end up you end up giving a wrongful impression that you're being someone in a way that you're not. They both say it's interesting. See, say to yourself, you say to yourself, what's so bad about making Ruben feel like a million dollars, right? What's so bad about that? They both say because what Kazal understood say is that it's difficult to be an honest person. It is. It's 21:37 challenging to be honest and it's challenging to be truthful. And if we don't condition ourselves to be honest and forthcoming and truthful in all of our interactions, it starts here, which is a very, this is a very easy one to justify, and it ends who knows where. So unless you build an entire persona that 21:59 is built on truth and integrity, my personalistic identity ultimately implodes with dishonesty at some point in time. So therefore even hold me to this higher level this higher level goes back there so we say let's say Ruben comes over I know generally Rub never likes to use oil to 22:22 anoint his hands but I offer him oil and it happens to be that the jug is empty the jug is empty so says what am I doing I'm making an offer from an empty jug of oil to curry favor even though I know for sure he's not going to go ahead and take it says So, see here we begin to see an exception to this rule. If I do these things, the co of the visitor. So, look 22:48 at three lines down in the wide lines. So, we'll say if I do this, if I do these things in a more public way to show people the importance ultimately of this individual, then that's permitted. In other words, if there's a need to build up the of this person in the eyes of other others, then these acts will be permitted. Is that so? 23:17 First line. So went to the house of Rabi. So ultimately again Rabbi Huda opened up barrels of wine and what happened and right and and he right opened up barrels of wine and those barrels were he had a pre-arrangement to sell them to the to which the says you're right but ultimately again told about the 23:47 arrangement. He told him beforehand again I want to be opening these barrels but I arranged with to purchase these barrels. What's the other possibility is that was very special. Even had Riuda not made these arrangements, he still would have offered up opened up barrels ultimately again for fork. 24:19 So this is actually very interesting. So apparently again in in past times actually incredible in past times if you were going to a base you would bring something for an ael gift for for an ael right like not like a warming gift right but what what it means is like specifically they would bring wine they would bring wine so I say again we know from from already from that wine had a 24:43 big part in the would go ahead and drink wine upon coming back from the says like don't go ahead and show up to the house of the with a half a bottle of wine. So he says means the the contents of the bottle are like swishing and which means it's a half empty bottle. It's a half empty 25:05 bottle. So say so why not? Because again and even if you have a half bottle of wine don't fill up the rest of it with water. Why? Because ultimately again say it's misleading. It looks like the is that's why you're bringing them a bottle of wine. But in reality, you're bringing a half a bottle or half a bottle of wine, half a bottle of water. Again, if there are a lot of people who are 25:32 gathered at the home and you want to make the look important in the eyes of the town's people, then you could bring that bottle because in that case it's not you have a specific purpose to build up to build up the persona of the sell shoes. You should not sell someone a sandal, a shoe that is made of the 26:01 hide of an animal which died, right? And market it as from the hide of an animal which was slaughtered, right? Why? Because of two things. Because it's just misleading. It's just misleading. Right? At the end of the day, if you say that this comes from the hide of an animal which was uh you know what is it? uh you know gr grass-fed 26:24 grass-fed and uh chefed right by a very pious and instead what happened it died of disease. So that's misleading. That's number one. Number two say interestingly enough if it did die because of some type of disease or says because of snake bite there could be a concern that maybe some of the disease is still communicable ultimately again in the heart of the animal. 26:48 A person should not send to his friend a barrel of wine with oil floating on top. Why not? Because a person may mistakenly think that the entire contents of the barrel are oil. The tells a story. 27:06 There was a story of a man who sent his friend a barrel of wine and there was oil floating on top. The man thought, right, the recipient thought that it was an entire barrel of oil. So what happens? He invited guests, a whole bunch of guests because he thought he had enough oil for everyone. 27:24 The guests came if he saw that it was wine, not oil. The host was terribly embarrassed and he took his own life. He was so humiliated that he invited all of these people to go ahead and share in his oil and then he could not provide for them. 27:42 just the embarrassment ultimately again made him take his own life. Next, this is incredible. Furthermore, if you're a guest at someone's house and the balabos gives you something, you are not permitted to take of what you have and share it with the children of the balabay without the's permission. 28:09 Now the logic behind that is because you don't know a person's circumstances. See if I'm a guest at someone's house and I decide to start sharing my portion that presupposes that what that there's more to give out. Maybe the balabayas doesn't have more to give out. And if you share your portion with the balabayas's children and what's going to happen so the balab is going to become very embarrassed. So because of that when you're a guest at someone's house don't 28:33 start giving out your portion to other people without the tells a story. These are obviously kind of like amplified tragic stories to make a point. There was a story of a man who invited three guests during years of famine to share a meal in his home. 28:56 Shalas all the all the Balabas had was three eggs. Three eggs. He gave one egg to each of his guests and this was the totality of the meal and this is all he had. He didn't have anything else. 29:11 So the little the young child of the came one of the guests gave his egg to the little kid and each of the subsequent guests did the same. So what happens? The father saw that the kid had all three eggs. 29:37 He ped the child. The child hit the ground and the child died. The father was upset at whether the father father was upset at the child because he thought the child went ahead and took the portions. He was upset circumstantially. He touched the kid and the kid died. 29:56 The mother saw that her child had died. She went up to the roof and threw herself off the roof. The father was so griefstricken, literally having lost his family, that he too took his own life. And something seemingly so little, three were lost. So the say why does it have to say Ultimately 30:25 again to teach us this entire teaching is of this brings this concludes the das. So we'll say an incredible incredible suga about what it means to be have a person be a person of honesty and integrity that even things ultimately again that do not go ahead and harm someone else if they're dishonest in nature a person 30:49 should try to avoid say ultimately again if I said we're switching gears a little bit whereas the was talking about sending a piece of meat to This is talking about sending a piece of meat to a fellow Jew. If I go ahead and I sell a complete I I send a complete leg right an intact leg of the animal to my friend to a fellow Jew. 31:18 I am not required to remove the g prior to sending it. Why? Why? On a very simple level. Why? Because since the leg is whole and intact, the recipient knows that what that the g has to be removed. But if the leg is cut up ultimately again you have to go ahead and remove the once it's cut up the 31:42 recipient could assume that what maybe the g was in fact already removed and therefore again I have to be careful not to mislead him for two reasons we said that you cannot sell and to an why Not number one say what I will say is because like we said before going back to because it's 32:08 misleading. If a non-Jew sees that a Jew is selling meat, a non-Jew will just automatically assume that what kind of meat is it? Kosher meat. So number one, I'm misleading him and then I'm really selling him. But he thinks ultimately again he's getting something. 32:28 Furthermore, again, there's a concern that if I sell an AK meat, the Aku may then resell it. All say again, not not trying to mislead anyone, but ultimately again thinking that it's Kasher, he'll go and sell it to another Jew. 32:45 Furthermore, we'll say a person should not say to an say I should not go ahead and give an money to go ahead and to go to the marketplace and purchase meat for me. Why not? For two reasons. 33:02 One reason is because one will say one concern is that the will go to the marketplace and will extort the meat. What'll happen? He'll go ahead and he'll he'll extort the meat from the vendor and keep the money for himself wants to pocket the money is a great venture. I'll beat up the vendor. 33:23 I'll beat up the butcher get the money for free and pocket the money myself. The other concern is that if an shows up in the marketplace, the may not divulge the fact that what that he's purchasing this piece of meat for a Jew. Therefore, when the butcher sees the akum show up, what does he sell him? What does he sell him? And again, there's nothing wrong with that. He just thinks he's selling 33:48 me to an hem that the is purchasing on my behalf. When it comes to giving the leg of an animal to its whether you're giving a complete limb or a cut up limb ultimately you do not have to remove the so what we've established we'll pause here just a moment what we just established before is that if you are 34:17 sending a piece of meat to a Jew if it's complete obviously again people know if the if the limb is intact the g has not been removed. If you're selling the ultimately what, excuse me, if you're giving the Jew a cut up piece of meat, then you must go ahead and remove the g. 34:36 Otherwise, it is it could be potentially um potentially um what's the right word? Confusing. Potentially confusing. Now, we'll say we're switching back. If you go ahead and you give the the leg of the animal, whether it's whole or whether it's cut up, you don't have to go ahead and take out the G. 34:54 So say let's this goes back to what we were learning before. What are we talking about? If you want to say that it's in a place where they announce in the in the market if there was a or not. So then say then even if the even if the limb is cut up right if the limb is cut up why should I I should have to remove the why 35:28 remember again what does it mean if you live in a place where they announce what that means what's the impact of that the is am I permitted to go ahead and buy meat from an aum in this local. So just understand remember this concept operates in a very narrow construct. 35:45 This is assuming all of the butchers of the town are what are Jewish everyone is Jewish. So we say so now watch this. If you see if you say right it's that means if there's a that day in the marketplace they go ahead and they announce it. If there's a say in that case on that day what would happen? Who would I buy from? 36:06 Who would I buy from? >> Jews only. I would not buy meat from non-Jews on that day because if they announced the traa, chances are the tra was sold to the akum. I'm not going to buy meat from an say if there's no announcement that day. Then what? Then what? Then ultimately again I would buy meat from anyone. Say remember again the meat supply in that city is only coming 36:28 from kosher butchers. So if there was no announcement that day, I feel okay purchasing the meat. So we'll say if we're talking about a place and that day that was so on Friday they they didn't announce any then what's going to happen I will come to go ahead and purchase meat from an akum which will say that's the case if I am giving meat to an aum even if 36:53 the limb is cut up I should have to go ahead and remove the git from that otherwise I have to be concerned that a Jew is going to buy a cut limb from an akum assume the G has been removed and inadvertently what are we talking about? We're talking about a situation, a place where they don't announce tra. So if that's the case, let's analyze the middle of the what are 37:23 the middle case of the say that ultimately because of two reasons we do not sell to say one issue is because you're misleading him and the other concern is that if you'll come to sell it to a Jew but one second if you're dealing with a local where they don't announce then what 37:51 Jews never buy meat from non-Jews rather you have to say the BC is talking about a case where in a local where they do announce but again look at the end of the a person should not say to an go and purchase this meat for me? Why? 38:18 Because of two things. One, because I am concerned that the gentile may extort the Jewish butcher and get the meat without paying for it. avail and the second of is what that maybe maybe ultimately again we will end up we will end up 38:41 end up selling him and ultimately again the who is my will end up giving me those but one second but if we're dealing with a place ultimately again where they announce if there was a in the marketplace it would have been announced Rather you have to say that what we're dealing with a place where they do not announce. 39:11 So what comes out of here is as follows the which has three parts. You're gonna have you're gonna tell me then that the ra and safa of the are dealing with a place where they don't announce and the middle case is a case where they do announce to which the says yes we're comfortable setting it up that way the first and third cases of the are dealing with situations where 39:45 they do not announce traas and the middle case of the brace is dealing with a situation where they do announce says no reason no in fact say the entire BC is dealing with the situation where what we announce the first and third cases of BC where they actively announced actively announced today right today 40:12 ultimately situation where they did not announce so all just different interpretations as to how to interpret the reason. Nope. It's all talking about the entire is talking about a case or a situation where we don't announce the middle case. 40:36 Ultimately, again, the concern of the is that maybe you'll go ahead and sell it to the in the presence of Israel. And ultimately if a Jew sees me selling meat to a non-Jew, the Jew will erroneously assume that the meat is to which the says we're talking about announcing in the marketplace. How exactly do you meaning what what was the announcement they made 40:59 in a place where they did announce? What was the announcement they made when there was a in the marketplace? RA say interestingly enough what they would announce is today today's special we have meat that is fit for the general populace right meat that is fit for the population why don't you just say a little bit more explicitly 41:27 we have a right you have a traer for sale right there's a in the marketplace to which the says this is amazing the says because The akum would not buy that. I was like, no one wants to buy something called a traa, right? Who wants a traa, right? No one wants it doesn't sound nice. See, interesting enough, you know what this is? Know this is amazing. It's marketing, right? It's all the 41:52 marketing. So, no one wants even the no one wants to buy something that is called. So therefore, again, they would just say we have meat today that is good for everyone, right? Meat that is fit for the general population. So, But isn't that right? Isn't that because again you know you could you could interpret that to mean that it's kosher 42:15 meat is amazing. So to which the will say no this is not actively misleading say sometimes people allow themselves to be misled. What does that mean? Take a look at Rashi. 42:32 Says that statement of meat fit for the general population is an open-ended statement. If you really wanted to know what that means, you can ask around. What does that mean? If you choose not to ask, then no one's misleading you, but rather what? You are you are allowing yourself to be misled. So I say this actually is an incredible 42:59 incredible idea. So to begin to see is as follows. The issues of geneva we'll see this in just a moment. The issues of Geneva's dasai ultimately again are issues where you do some where I'm actively doing something which can mislead someone but even though again my intention may not be to may not be to deceive but if I'm doing something which is open-ended which could be easy which 43:23 could or should be clarified and I fail to clarify it then I am misleading myself say first of all an incredible in life well actually let's finish the case suggesting over when the butchers put out the statement there's meat fit for the general population that's clear that is a nondescript state what what does that mean what does that mean if the was really interested in finding out what it 43:47 means he could ask what does that mean kosher not kosher not so the fact that he chooses not to ask then what then what see he's choosing to remain ignorant about this listen to this is an incredible case Like the situation of say he was traveling 44:13 was traveling from and say ultimately again we're traveling to so we'll say so the directions are very important is coming from andafra are traveling to so we'll say so what happens they're going in opposite directions. 44:36 So bump into who thought that what that andra were coming out to greet him. He thought that they had traveled out of to come and greet the so is all flattered that they came to meet him. And he said to them, "You didn't have to be much yourself so much. 45:05 You didn't have to come out to meet me so far." Said, "No, no, you're mistaken. We did not know you were coming to right. We're actually traveling out to but how do we know that you were coming? We would have been matriarch ourselves to travel out even further. Actually very interesting. So safi 45:31 I want to be clear. We did not come out to greet you. We had no idea you were coming. But to be clear had we known that you were coming then what? Then what? we would have pushed ourselves to meet you even further earlier in the journey. So I want say an interesting idea. So on one hand what is saying is rebi do not think that we came to greet you because we did not but understand 45:54 how much we respect you how much we respect you in that in that we would have come out to greet you even earlier. Listen to this. my time say remember is traveling with so says what's the matter with you right it's not a direct quote but you understand right why did why did you have to say 46:17 anything look do you see by the way how disappointed Marzuch was Marzuchra felt so special that we came out to greet him and you totally burst his bubble wh why why why have to be like that right why why why did you have to say anything to him. So, so what do you mean? It'such thinks that we came out to greet him. We 46:41 didn't come out to greet him. We're in fact not only do we not come to greet him. We're not even staying in the same city as him. He's coming to be. We're going to we're going somewhere else. So, how could we deceive him like that? Supposedly, listen to this. So, whichever responds, we're not deceiving him at all. Say, what we're doing is we're walking. we're walking. He wants to think that ultimately again we're walking to greet 47:06 him. Let him think that there's absolutely no need to go and burst his what we see over here is something amazing. Look at we didn't say anything. We didn't say anything. So because he didn't say anything, if he wants to interpret the facts in a certain way that make him feel good, interpret the facts that way. 47:30 So say what comes out is really something amazing. It appears that the issue of gene das is when I'm mameish doing a when I'm doing a that externally appears that could only be understood in a in a simple basic way. I'm inviting someone for a meal even though I know they're not going to come. So say so there again that's in more explicit case of geneva das I'm opening up a barrel of 47:53 wine. So say again you only do that for someone exceptionally. So there again I have to qualify that to the but where the we're out doing something that could so easily be understood in a different context right it could meaning my actions kind of people travel all the time in different directions so I'm just walking and Marutra wants to interpret my actions as 48:15 me coming out to greet him or again or again in like in the previous case right ultimately again we're announcing there's meat fit for the general population and the wants to interpret that as kasher meet say that's ultimately again that's not considered me actively misleading the individual rather what that's the individual allowing themselves to be misled so das 48:40 means I cannot actively do something to go ahead and curry favor with someone or to mislead someone but if I'm kind of just going about my own thing and my actions themselves are par and someone wants to read in some narrative to my actions that happens to benefit them that ultimately again is not geneva das 49:04 and I have no obligation to correct him about that. So say in reality interestingly enough safra did not have to say something to ra was right wants to feel that we did something nice by coming out to greet him fantastic there's absolutely nothing wrong with that if he's choosing which there's another mus in this we have to stop but is 49:27 means sometimes in life we just choose to deceive ourselves. Sometimes in life we choose to be ignorant. So maybe sometimes choosing to be ignorant is okay. But I will say sometimes if you choose to be ignorant too long too often in too many circumstances ultimately you miss out on the true reality of life and miss out on incredible opportunities as well. 49:51 for today. I'll record the partial after
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