CHAZARAH - Menachos Daf 71 | "Nothing but the Daf" with R' Eli Stefansky

[music] >> Good morning Rabbi boys side. We are live from Miami Beach. We're holding on daf iron on the base like 14 lines from the bottom. How do you know that the five grains the are all not permitted to to reap before Pesach? You're not allowed to cut any of it before it's like muktza. It's good thing we're starting over here because we're going to bring this rebellion soon. We're just going to quote his name and you're going to have to remember what he says. He says we learn from lechem lechem. I'm sorry, reishis reishis. Lechem lechem was before. Reishis reishis from challah. Just like challah, all these five grains you have to bring challah, you have to take a piece and give it to the cohen. So too, the five grains you're not allowed to reap. We learn it from reishis reishis. Now, you're not you're not allowed to you're not permitted to eat any of the five grains before the omer. What does it mean? My So we have a machlokes. Which would seem the gemara goes away from this. Rebbe Yochanan omer kodem tziyas omer. It means before you cut the omer. When do we typically cut the omer Rabbi boys side? We typically cut the omer But what time of the day? Cutting the omer at night. Right after motzei Yom Tov. Right after you cut. Then we bring the Yeah? So it's at night. But we're going to You're not off. You're not off because the gemara considers it sunrise. At night and sunrise are the same. You know why? Because sometimes you don't you're not able to cut it. You have to look fine and it comes close to sunrise explains Rashi. So we consider the sunrise. Rebbe Yosi bar Zabda omer kodem hava'as omer. No no no no no. It's not sunrise, it's a few hours later when you bring the omer. Okay. Tanan, assur bechodesh lifneiha omer veliktor lifneiha Pesach. It says in our mishna there's two There's two times of the day. Chodesh is assur before the omer and you cannot reap before Pesach. Now the gemara says bishlama man omer kodem hava'as omer hainu dilay or v'lo hu v'tanu lo. If you say that that that the time that you're allowed to eat is when you bring the omer. When do you bring the omer? Let's call it 12:00 in the afternoon. When's netzach chamah? 5:00 in the morning. So it's different times. One is 5:00 in the morning, one is 12:00 in the afternoon. El em an da omer kodem tziyas omer. But if the if we're talking about nets, both of them it's not it's not 12:00 in the afternoon. It's when can you when could you uh When can you eat? By nates, not by hava'as omer. Not 12:00 in the afternoon, but 5:00 in the morning. Oh, so there's only one time of the day that these two halachas apply to. They're both at 5:00 in the morning. So if so, the gemara says Rebbeinu v'Rabbeinu so why is it why is it two separate sentences? Why is it two statements? It should be one statement. What? It should say assur bechodesh. You're not allowed to eat it. Veliktor and you're not allowed to reap it lifnei omer at at 5:00 in the morning at nates. The two halachas are at the same time. It's mashma that we have two halachas and they're two different times. That's why they're two statements. One is a halacha of eating and that's at 12:00 noon and one is and one is um reaping. So says the gemara Eliyahu mar seifa itmar. You're right. This halacha is only said what this this machlokes that we have is it in the morning at nates or in the afternoon by by the omer is is regarding something else completely. What? The question is im shishim kodem omer matir We have We saw a halacha that if it takes root, then when you bring the mincha, the mincha allows you to eat it. When did it take root? Think about it. If it took root a little bit too late, you have to wait a whole year now to eat the produce. Why? Because you missed the boat. The cut off line is when you bring the omer the second day of Pesach. When did it have to take root? My kodem On there we have a machlokes. Rebbe Yochanan omer kodem hava'as omer. 12:00 in the afternoon. Rebbe Yosi bar Zabda omer omer kodem tziyas omer. It's 5:00 in the morning. That's where the machlokes is. Okay. Now we're holding in today's daf. Omer Rebbe Eliezer. Rebbe Shayo the Dori. Rebbe Elozar says to Rebbe Oshiya. Let me say the names correctly. Omer le Rebbe Elozar le Rebbe Oshiya the Dori. Rebbe Elozar says to Rebbe Oshiya from his generation says Rashi. This is the famous Rebbe Oshiya that lived in a different generation. He's a tanna. He lived way before. It's important to know what who we're talking about. So a great example would be when I was in yeshiva, when anybody said Rebbe Chaim says this, what did it mean? It always meant Rebbe Chaim Brisker. But things have changed a little bit and today when somebody says Rebbe Chaim said, it can very well mean Rebbe Chaim Kanievsky. So there's the the Rebbe Chaim of your generation and there's the Rebbe Chaim of the previous generation. So you got to be careful. So the gemara is saying, you know, it's Rebbe Oshiya the Dori. Rebbe Oshiya of his generation. He says I don't want you to sit down I don't want you to sit down on your knees or like you know like they they sit you know in the in the I don't know where. In the middle the middle east. They'll sit like you know the Arabs sit in a certain way. Don't sit like that on the floor. The until you could explain me this mishna. Now if he was referring to Rebbe Oshiya the tanna, he wouldn't speak to him like that. What's the question? I know Rashi says Rashi. How do you know that the omer when you bring the carbon omer, the minchas omer, it's it allows you to eat the food even though it didn't grow yet. All it did was a little bit of rooting. Let me show you a picture here. Stop so we know what we're talking about. It's this guy all the way on the left, the second to the left. So first you put the seeds in and then a little bit sprouts roots. At that point, once it sprouts roots and the omer came, you're good to go. You can eat that grain even though it only came out of the ground two months later whatever it takes. So the gemara is going to say and go through different stages here. It's very simple. Minayin l'daseev aviv? Because it says that you bring the omer from something that's completely ripe. So it's mashma l'machlahl dilay dilav aviv. That means that there's things that are not 100% ripe. And that would mean the seeds. Now if you look at the screen, Wow. It's clearer over here than on my own screen. Phenomenal screen. Wish there was something similar to this. Let me just enjoy it. Woo. So the gemara says Wait wait a minute. You jumped from the left aviv all the way to the right. So oh, the Torah says you should bring the omer from the left. So obviously there's another stage that's before the left and that would mean the ones that would mean the ones that have roots. That's our problem. Because there's other things in between. Aviv l'migmar digmar dilav aviv. Says the gemara dilav aviv v'lo dilayl sholish. Maybe you're talking about the one closest to aviv. Means bring the carbon from the aviv and and and also the one right next to it. How do you jump all the way to the end? Maybe means the one that brought a third. Elo omer Shmuel me cheresh. So we're going to continue going and each time we bring another pasuk, we're going to go down one more step, one more level until we get to the tiny seed that has a little bit of roots. It says in the pasuk cheresh from the time that you start using the sickle lam cheresh sholish then something that that's not at that point dilav cheresh v'lo shachas. Oh, so So how do you go from cheresh all the way to seed? Maybe means the third from the right. Shachas. We saw kamah. It says in the pasuk that it's standing up lam kamah dilav kamah. There's something that's less than that. Which is dilav kamah or could be v'lo magan. So it's something not on this chart. Agan means that you could take it bend it over. So that it has enough that you could bend it over. Similar we had this by kohen gadol that he gets a haircut when his hair is more than basically every day. But if the hair could you could turn it over and touch its root then then it's long. So here also, when you could take a piece of you know the as the as the grain is starting to sprout, you take it and bend it over at that point. Which is much later on than a little bit of roots. Elo omer Rebbe Ashi tizra mishaz Israel. So says Rebbe Ashi, tizra means from the time that you plant it. Omer Rebbe Papa Rebbe Icha Avuha dilay shishim ami. So if you plant it, look it could be all the way the the the first first stage which is seeds without any roots. Why did you say the seeds have to have roots? Omer le Sudani. What's Sudani? Rebbe calls Rebbe Papa a Sudani. Says Rashi, it comes from a language of Said Hashim Mireio. A tzaddik and a chacham. He knows the secrets. Oh, so he calls him a Sudani. You're a You You know the secrets of Hashem. A tzaddik said, You shouldn't be asking me this question. Since I should teach you and this is This is animal fodder. This is what the animals eat. Shachas. Okay. Says the Mishnah, Koitzen besach lochin shubamochin. We said until now that the chadosh Chadosh means the new crop. I know you guys are tired of me saying the word even cuz I've been pounding this word. But it just goes to show how important chadosh and yashan is. We had a bunch of daf. We'll continue with this idea. That you're not permitted to touch the new crop until after the omer. However, there's an exception to the rule. If it's besach lochin, if it's irrigated fields, shubamochin. Two conditions. It has to be irrigated, not just from rain water, and it has to be in the valley. If it's on top of the hill, not. So, I want to point out here. If you look at this video that I showed already, you'll see that we're in the valley. Even this first picture, we're in the valley. You see all the mountains around? Says Rashi, it can be one of two things. Either the barley that comes from a field like that is not proper for the base hamikdash. It's an inferior product. Or because of the great monetary loss, we allow We allow them to reap it. Aval oy goichin. Relax, take it easy. Don't go We allowed you to reap it, but doesn't mean that you can start piling it up. Anshei Yericho. The people from Yericho, they also lived in the valley. Koitzen berotzin chachamim. So, they cut down the wheat. They reap the wheat. And they get the the allowance The chachamim allowed them. The goichin shle berotzin chachamim. But to pile it up, to make bales out of it, no. That they did, and chachamim were not happy with them. Veloy michu beyadom. The Gemara is going to say this is a lashon that Rebyuda uses. And chachamim didn't uh protest. What's the proper word? Micha. How do you say Micha in English? What does it say in your Gemara over there? Let's see how the official edition calls it. Veloy michu. Veloy michu beyadom. Didn't do a micha. Okay. Says the Gemara, Koitzen leshachas umachle beheima. So, the Tanna Kamma says that you could What? Protest. What did I say originally? Did I say also protest? Okay. Koitzen leshachas umachle beheima. The shachas that I just showed you, that animal food, you could you could cut it and feed it to the animal. Over Rebyuda, eima sai. This is a very important word to remember because the Gemara is going to use this word later to show that Rebyuda wasn't arguing on the Tanna Kamma. He's explaining. When Rebyuda throughout shas says the word eima sai, he comes to explain. And the Gemara is going to say, so it's impossible that Rebyuda is its own It's his own He's his own opinion because he's just explaining the Tanna Kamma. When did you say that you're allowed to reap this animal food? Eima sai, bizman she machla achshelei heivishlish. As long as you started the process before the the the grain grew a third of the the total amount. Um she lo imer yiktzar veyachol umashe heivishlish. Even if it's not animal food, it comes out in the Gemara at the end. Even if it's more than a shlish, you're allowed to reap it. Okay. Now we have a few exceptions to more exceptions to the rule. Dekoitzen umain atzilos. You're also allowed to reap the grain if it's interfering with small plants, small trees. Why? Because of the monetary loss that you're going to have from those trees or it's climb, you got to get rid of it. Kilayim. Mifnei beis aveil. Today in Eretz Yisrael, they have by the Sefardim, they have They They put up these giant tents for the aveilim to sit in and shiva. But in the time of the Gemara also, they They had these large areas that they would So, they had to reap all the grain, level it out so the aveilim could sit there. And feed them the first meal, etc. Mifnei bitul beis hamedrash. The Gemara is going to talk about this. It's for a mitzvah. So, for a mitzvah, you're allowed to reap the new crop even though there's no minchas omer yet. So, for more people to learn Torah, you could do that. Veyaso isin krichois avamin chitzvasin. There's to take it and make a bundle out of it, like the one on the left, that you're not permitted. It's too much work. But to to just put it into a bundle without without a without tying it, that's okay. It's chitzvasin. Mitzvas omer lavamin hakama. You should take it from something that's attached to the ground, loy motzo, but bedi eved, after the fact, if you couldn't find that, yovi min hamar, you could take it from the reaped crop. Mitzvas omer lavamin alach. The mitzvah is to use moist moist barley. Loy motzo yovi yovesh. And if you couldn't find then it's after the fact you could use also the dry one. Does anybody remember what that we learned in the Gemara that you're supposed to have moist produce? Does anybody remember? So, I'll remind you the this this thing. Once you see this, you'll remember. The word karmel is a nutrikon tarach umol. It's supposed to be soft, rach umol. Loy. Yeah. Mitzvas omer leikso balayla. Oh, remember I asked you, when should you reap it? Here, at night. Niktza bayom kashya. But if you did it during the day, it's also good after the fact. Vedoche es hashabbos. And the omer pushes off shabbos. Meaning, bringing the omer The Gemara is going to say that. Not the tzir part, but bringing the omer pushes off shabbos. Tanyana Rebyamna omer. Koitzen omer. One pasuk tells us uktzartem ktzir veis mizomer. It seems like from the pasuk that we're talking about a a private individual, he's permitted to reap the new crop. And then it says veveis mizomer that for the base hamikdash, it has to be the first. Well, veveis mizomer. Then you bring the omer. So, first you have the private people, the farmers, they could reap. And then you bring the base hamikdash. Uktzav reishis ktzirchem elokeinu. But how could that be? It says the first first crop should go to the kohen. Okay, it said. How's that possible? Mimokim she ata meivi, ata koitzeh. From a regular field that's irrigated by Hashem, by the rain, then you could then you're not permitted to reap. Mimokim she ata meivi. But from a field that you cannot bring a mincha, you can't bring the omer from. Why? Cuz it's an irrigated field and it's inferior produce, ata koitzeh. That's from that like the Mishnah started off. Koitzen besach lochin. You're permitted to reap from the inferior fields. Says the Gemara, we told you maybe the pasuk is saying something else. Eima mimincha ata meivi, ata koitzeh. What What What type of grain do we bring for the mincha? Only barley. So, maybe we're talking about mimokim she ata meivi. Sorry, mimincha ata meivi, ata koitzeh. You're not permitted to to reap barley. If you have barley in your backyard, you have to wait for the base hamikdash to bring it as the omer. Mimincha she ata meivi. But let's say it's wheat. Ata koitzeh. Maybe you're permitted to to reap it. Says the Gemara, ulai motzei zarim, you can't say this. Why? Mimera Rebyichanan. That's why I told you to remember Rebyichanan. Rebyichanan all the way in the beginning of this year. All the way in the beginning beginning. He says, how do I know that all five grains are the same? Because it says reishis reishis, we learn from chala. So, over here, all five grains are the same. If you cannot reap barley, you can't reap the wheat. Says the Gemara, anshei Yericho koitzen berotzin chachamim begoyim shle berotzin chachamim. The people from Yericho, they reaped They cut all the barley in their fields. Why? Because they lived in the valley and it was a besach lochin. It was irrigated by man. Begoyim shle berotzin chachamim. But they made piles out of it, and the chachamim weren't happy. Man chashiv leida omer michu velo michu? Rebyuda. Who's the man omer that says that they protested and didn't protest? That's Rebyuda. Vesavar as the Gemara. Vesavar Rebyuda ktzir anshei Yericho berotzin chachamim. Wait a minute. I have a problem. But Rebyuda himself doesn't hold that that chachamim allowed them to reap it. Even though the Mishnah says that chachamim allowed it, it's not so possible. Velotanya, because it says shishah dvarim also anshei Yericho. There are six things that the people from Yericho did. Shlosha berotzin chachamim ushlosha shle berotzin chachamim. Three and three. There are three things that the people in Yericho did that chachamim were okay with, and three not. Ve'eilu shle berotzin chachamim. These are the things that chachamim were okay with. Markivin dekolin kolayom. So, first of all, what does it mean? It means you have a palm tree. Here in in Florida, we have a lot a lot of palm trees. It turns out that there are palm trees The palm trees need to be fed certain things. They They have certain requirements. So that they don't die, you could either give them some like liquid whatever, and that's okay. Even on the 14th day of Nissan. What's the 14th day of Nissan? A boy side. That's Erev Pesach. Mamish, we're coming up a week away. That And also, they would take They would take um parts of the palm tree and put it like from another palm tree um what's the word in English that I'm looking for? cover No, to to take two trees and and and put them together. grafting you that's what you said it's sorry yeah graft. Thank you. grafting You take but this is not also why is it not also because you taking from a palm tree to palm tree. You just giving it strength. You taking one palm tree and putting another palm tree. That's a problem on air Pesach. So that's why you have to do grafting. You have to take these trees and put them together so that they don't die out. You're not supposed to do melacha on air Pesach. Air Pesach is different than air of Shabbos. You're not allowed to get a haircut. You're not allowed to after you can't do melacha. It's like treat it like chol hamoid. Just like a chol hamoid you're not supposed to do melacha so to air Pesach. Something special. However, to graft a dekel you're you're permitted. Okay, next. The core means you're supposed to pause between parshas and shma. So one of the one of the between shma shma shma chod after you should pause. No, they would say it in one shot. Shma shma shma chod shma shma chod The and they would reap. This is our sugia. They would cut the field before the agreed. These are the ones that they agreed to. They they would make piles of two of before the and they would allow to use the branches. Let's say you had a a boxer tree. How do you say boxer in English? carob but he says boxer. Boxer we don't have carob. We don't have carobs. boxer tree They had a carob tree or carob tree and they only gave the the actual tree but without the they were this whole this centerpiece. What is the center called? Just the the trunk the whole trunk. Thank you. The whole trunk should go thank you very great. Without you today I'll be completely lost. The whole trunk the whole trunk goes to and then all of a sudden it started growing you know like when you have a trunk and you think that's it you're done. Your gardener chops everything that we just did in front of MDY. All of a sudden another branch comes out and becomes it goes wild. So the branches are not considered they can they not considered part of the my forefather gave them the trunk and not the branches. So they said you're allowed to use it. We're not happy with it. All parts and process begin the same this is incredible. They would open up their fields and allow the poor people to eat the fruit that fell off on Shabbos. So you think they're doing a great thing. They were not happy with them. Why were they not happy? Because maybe you'll climb the tree and that's a big problem. So they didn't allow this. That's all what are we trying to show? That did not permit the zero before the from from the base of like the mission says. He argues on that. If it's true that allowed you to do the three things that we just mentioned that said it's okay then why only in anywhere? All the six things all six things did not allow. They did not let you reap the produce before the in but just what? What's three and three is not that they they didn't allow any of it but three they protested and three they didn't protest. What are the three that they that they protested that they didn't protest? The the which is actually four. These four they they they didn't protest. What are the three that they didn't all parts and process begin the same they all the nice and pale yellow. So the final from base. What's the nice and pale yellow? pale is one of the gifts that we give to the poor. And that is when you have a whole field they did a beautiful AI video for it. You you're supposed to leave the corner of every field the one corner you leave for the poor. You don't you don't reap it. You let them take care of it. Now there's no pale on vegetables. On grain yes not on vegetables. Why? Because the law is they only give us something that lasts a long time but since vegetables they rot there's no pale. So the truth is you shouldn't now I want to go back for a second over here because what happened was over here on they gave the they let them come in on Shabbos and take the fruit. You think it's a great thing. Now you can have a good heart and say listen this what does want? Really wants from me that I should give to the only. I'm doing a great thing. I'm giving the poor people. What's wrong with that? The answer is no. Sometimes have to relax and say what's the law over here? Yeah, you feel that you should give to the poor person. He's he's hungry etc. But the law is on Shabbos we don't give him from the fruit that fell off on Shabbos. Something similar over here. Don't be such a big and give him the the corner of the field when it comes to vegetables because the law is you don't give and what could be wrong with that? What could go wrong? What could go wrong is that when you give pale to a poor person they don't take pale there's no pale. But over here since it's not pale. Why? Because it's vegetables. You're not supposed to so you're going to give it to the poor person he's not going to take and that's a problem. Oh and said no good. So you see that what the argues. They're of the opinion that you're not supposed to reap if you have a field in a in a valley. So not true. Why? If you look over here the seven on the list the seven on the list and what do we say? There's only six things that that happen with the law. What's the answer? We have to take out number three. That when he said his list of seven things that are not good he really said six things. And then he wasn't talking about he wasn't talking about they did allow you. That's why the mission says you're permitted we're okay with you reaping the field because number three is not in his list. The thing the seven things on the list that you are not permitted number three is not on it. So at the end of the day you only have six things. And everybody's in agreement that what? That they allowed you to reap the field. Not not not awesome. So if you have a field you have to leave one corner of pale for the poor. What if you have a field and it has something like this in between? You have a some sort of river you have whatever it is or you have a puddle a giant puddle it's going to create a a gap between the two sides and then what? You have to leave a corner here and a corner and it's not to say they have to leave double the amount. You just have to leave it in two places. If you have a private or here this is 16 wide it's for the for the for the rabbin or for the individual to narrow it's only four wide. Or and as the rabbin it doesn't leave if it's even in the summer or in the winter when it rains or or you have it says over here. I wonder if it's or or what does it say by you guys? Oh yeah cuz it says they should be in states it's a a fellow field. means that it was it was plowed through. What is What is it called? Actually we have near. They plowed in the middle so it divides the two fields. And you have something else was planted there. This is super important for our so we know when you reap the field you I don't like the word reap. What's it called when you take your tractor and cut down the wheat? What is it called? What's the better word? Harvest okay that's better. When you harvest your field for the animal for animal that creates a division in the field. Why? Because you're not you're not doing zero. That's not harvesting. When you harvest for an animal it's not harvesting. So that non harvesting is actually a it would be harvesting would be zero. It wouldn't here here. That's why we need this video right here. If you're cutting the the field for your animal food so you just made a separation between the two sides. They say no. You have to the only way it makes division is if you plowed it not if you cut it for your animal. All right now the is going to try to say who did Reb Meir say it according to? Remember Reb Shimon in our Mishnah, Reb Shimon in our Mishnah says, "D'amai yachas yachas Reb Shimon Reb that you're permitted to harvest your field even if the the the wheat grew more than a third." Al m'n Reb Shimon Reb Akiva Reb Shimon Reb Yesh lish, he obviously holds that if you reap for for animal stuff, it's not considered uh a k'tzirah even if it's more than a third. Reb Shimon Reb Akiva Reb Shimon Reb Yesh lish, Reb Shimon Reb Akiva Reb Shimon Reb Yesh lish, Reb Shimon Reb Akiva Reb Shimon Reb Yesh It says a cholo chugov chish sh'more d'malan, if the the grasshoppers ate right through your field, they made like a a um one of these hefseks, one of the they just ate up a whole row of food, chish sh'more d'malan, or that the ants came, sh'va d'ruach, so Reb Meir says that if the grasshoppers or the ants or the wind broke your field, hakem oyden cheresh mafsik lo cheresh mafsik, everybody agrees that it's not considered a division of the field. What's the big deal? Everybody agrees that there's not a division. Hakem oyden man? Who could this be? Reb Meir. Reb Shimon Reb Akiva Reb Shimon Reb Yesh lish. Okay, so now if the our Mishnah is talking about that we don't have a third, and that's why it's not considered a k'tzirah. Right? And if it's not a k'tzirah, it's a hefsek. It's counterintuitive a little bit. When it's not a k'tzirah, a like a a um a harvest that humans do, then if it's something else, then it's a it's a it's a break in the field. So if it didn't bring your third, Reb Shimon Reb Yesh lish, great. B'raisa, and how do you explain the b'raisa with the with the grasshoppers? D'chareshin lo cheresh loy, because it it says over there that the grasshoppers are not enough of a break, Reb Shimon Reb Yesh lish, because it's talking about it already brought a b'shlish, it already brought a third. So that's how I explained the contradiction there. The the place where it's a break because it didn't bring a shlish. Place it's not a break because it brought a shlish. Elo Reb Meir Reb Shimon Reb Yesh lish, Reb Shimon Reb Yesh lish, but if our Mishnah is talking about that it already brought a third, so then how are you going to make a difference? How are you going to differentiate between the b'raisa and the Mishnah? They both brought a third. Hashlam al Reb Shimon Reb Yesh lish d'adam, Reb Meir Reb Shimon Reb Yesh lish, what's a greater break in a field? When a human being does it. It's not considered a break when the human does it. Hakol kol sh'ken, certainly by by the by the grasshoppers, it shouldn't be a break. Elo Reb Meir Reb Shimon Reb Yesh lish Reb Meir Reb Shimon, so it must be that Reb Meir goes in Reb Yehudah and not Reb Shimon. D'amri m'sach b'zman she yichal Reb Shimon Reb Yesh lish, Reb Yehudah says that he says a m'sach, I told you to remember the word a m'sach. What is the Tanna Kamma talking about? When when it didn't bring a third, avan yichal acha Reb Shimon Reb Yesh lish, but once it brought a third, then you can no longer uh harvest it before the omer. Says the Gemara, wait a minute. Eima d'shamus Reb Yehudah l'b'heima, he was talking about animal food. Lo adam m'shamus loy, he wasn't talking about for human consumption. D'kain, because if he was, hav lo t'losha tanai, then if so, there's three tanai. You have the Chachamim who say you're allowed to harvest for animals. You have Reb Yehudah that says before it brings a third, you're allowed to even harvest for a human being. And then you have Reb Shimon who says even after the third, you're allowed to harvest for a human being. The problem is that Reb Yehudah in the Mishnah never said he's a shita. He said a m'sach, he was just coming to explain the first shita. So in other words, the Mishnah only has two shitas. Chachamim and Reb Shimon. Reb Yehudah wasn't his own opinion. Elo ki osur avdimi omar Reb Meir Reb Shimon Reb Akiva. We tried maybe he goes with Reb Yehudah, with Reb Shimon. No, now he goes with Reb Akiva Reb Akiva omar. He said it according to his Rebbi, Reb Akiva. That what? Av lo d'amri loy have a k'tzirah. Even for a person, it's not considered when when it when it doesn't have a third, it's not considered a harvest, it's not. Ham an amri sadeh b'shiyur b'chol um machan, if a person We should have had a picture of this. One row he harvest, then he left the row. The next row he harvest, then he left another row. In other words, he made it all spotty. Mina like a like a like a tiger. Ham an amri sadeh b'shiyur b'chol um machan, and he left a bunch of um moist What? Moist stalks. Wet stalks, moist stalks. Call them wet? Should be moist, is a much better word. Reb Akiva omer pe'ah l'chol echad v'echad, Reb Akiva says each row has its own corner they have to leave. D'chachamim machlokin, no, it's all considered one. V'omer Reb Yehudah Reb Shmuel Reb Akiva Reb Akiva omer l'chulyos, it's only because he left it while you have to understand his intent. His intent was to roast the wheat. Av lo d'amri l'otzer, if he did it like for human consumption to put aside and and store it, loy. Says the Gemara, wait a minute. Eini v'chol Reb Akiva Reb Akiva Reb Akiva Reb Akiva Reb Akiva Reb Akiva Reb Akiva Reb Akiva Reb Akiva It doesn't make sense because now it comes out that Reb Meir is not holding Reb like like Reb Akiva. Why? Because Reb Yehudah says Reb Akiva said even in a situation where where he where where he left the row and and he spotted his field, even for human even for storage. So Reb Meir doesn't go and then so how could you say that it goes like Reb Meir when Reb Meir himself holds that if it that if it didn't bring a third, it is considered a k'tzirah? In other words, Reb Meir cannot fit into Reb to Reb Akiva. Says the Gemara, no. He fits and he doesn't fit. Some Reb Akiva Reb Akiva Reb Meir does hold like Reb Akiva in one thing and he argues in another thing. He holds like Reb Akiva that if it's for human consumption before it brought a third, then it's not considered reaping, it's not considered a harvest. And if it's not considered a harvest, Reb Boisai, it's considered a break in the field. U'valgo Reb Akiva Reb Akiva, after it brought a third, on that he does in fact argue on his Rebbi, Reb Akiva. Reb Boisai, have a wonderful day. Merit the z'chus of spreading Torah throughout the world. Sponsor a shiur today. mdy.sponsor.com [music] or [email protected].