Chulin 17

Today's daf is Chullin daf Yud Zayin. And we are 14 lines from the bottom of daf Tes Zayin amud beis, the two dots, "ha kol shochtin u lo olam shochtin." Today's daf has been learned as a zchus refuah sheleima for Eliezer Yeshaya ben Broch. So, Chullin daf Yud Zayin is a daf, I know we've said this a lot recently, that requires an asterisk next to it. In fact, in the world of raid, Chullin daf Yud Zayin is one of the dafin with the hei hayedia, it's something that comes up a lot, and as a result, I think it requires a tiny bit of an introduction. In Parshas Re'eh, this is in perek Yud Beis pasuk chof, the pasuk says, "Ki yarcheiv Hashem Elokecha es gvulcha ka'asher diber lach, when the Yidden are going to enter Eretz Yisrael, va'amarta, you're going to say, "Ochelah basar, I want to eat meat, ki sa'avah nafshicha le'echol basar." Because you're going to have a ta'avah to just have a piece of meat. "Bechol avas nafshicha to'chal basar." Says the pasuk, feels a little wordy, that if you so desire, no worries, you're allowed to eat meat. In the event that you're going to be in the land of Canaan, you're going to be in Eretz Yisrael, but you're going to be far from the place that Hakadosh Baruch Hu is going to decide and choose to place His name there. Meaning, you're going to be far from Yerushalayim, you're going to be far from the Makom Hamikdash. You can shecht from your bakar and your tzon that Hakadosh Baruch Hu gave you, "ka'asher tzivisi'cha," and do it the way I commanded you and instructed you to do it, "va'achalta besharecha." And after you do that, meaning, after you shecht your animals, then you're allowed to eat "bechol avas exactly how you want. Ah, you should know that this food that you're going to desire to eat and you're going to shacht wherever it is you might be, you can eat it the same way you eat today that so too you'll be able to eat that. You're going to be able to eat it if it's in a state of tumah, you'll be able to eat it if it's state of taharah. What's the point of this pasuk? Korban we know has to be eaten in a state of taharah. But the pasuk says that when you going to enter the land of K'naan and you're going to want to eat a piece of meat, shacht the meat and when you shacht the eat you can eat it and you can eat it the same way you eat the and the the are not animals that went on the mizbeach. Thus you can eat them in a state of tumah or in a state of taharah. All that meat that you're going to eat when you enter the land you'll be able to eat again in a state of tumah or in a state of taharah. The pasuk continues and says just make sure, be careful, be strong. Don't eat any blood because the blood has in it the soul of the animal and it's inappropriate to eat the soul of the animal. Again, don't eat it. What you should do is you should let it spill on the ground. Again the pasuk says don't eat it. Then the pasuk says what I told you now is all related to your Korban. But as it relates to as it relates to any Korban that you're going to have that you should carry and you should bring with you to the place that is going to choose. And oh, when you bring the Korban then there's going to be a component and some of the is going to go on the mizbeach and some of the blood is going to go on the mizbeach and you should on the mizbeach and be careful. Make sure you heed everything I'm telling you. Nine Sukkot tucked away in Parshat Re'eh that deal with what it's going to be like to be a Jew, an observant Jew, in the holy land of Eretz Israel. And Moshe Rabbeinu tells Klal Yisrael that when you're going to enter the land, if [snorts] you're going to ever be in a situation where you're going to want a piece of meat, that's okay. Stating that, you have to know that you have to shecht the meat before you're going to eat it. And oh, by the way, that meat you can eat wherever you want. There's no requirement of where you can eat that meat. Anywhere you want to eat it is going to be fine. Stating that, when it comes to kashrut, then the rule is that has to be done in a a specific place. Clearly, these Sukkot are very relevant to what it is we're learning now. We're learning Maseches Chullin and these Sukkot deal with the laws of basar chullin and the laws of shechita chullin. But it seems very clear just from reading the Sukkot that there was some before and after that whatever this pasuk is describing was nischadesh when the Yidden entered Eretz Israel. In fact, the way the parsha begins is ki When Hakadosh Baruch Hu is going to expand your boundaries, meaning you're going to enter the land of Canaan, from Eretz Israel basar and you're going to say you want a piece of meat, that's where you have these nine Sukkot. That's where everything going to go into effect. As if to say, what it says in these Sukkot right here was only true once the entered the land of Canaan. But before they entered the land of Canaan, whatever we're describing in these Sukkot was not true. Now, at first glance, doesn't sound like there's much of a dish here. What does the say? You're going to enter the land of Canaan, you're going to be in the mood of a piece of meat. Says no worries, you can have your meat. But at the same time, just make sure that you're going to check the meat. Eat it wherever you want, but don't confuse it with because has a very special place that it needs to be eaten and brought. And oh, by the way, then the blood has to go on the and there's even certain that's going to have to go on the there. There's nothing here that's very earth-shattering. Nothing, I think, very noteworthy. What exactly is this in this What is it that the Torah is saying is It's then and only then that all these laws are going to apply. And there was a major and a major a tremendous to know how to understand what the of this is. said, you know what this is telling me? is telling me that when you're going to enter the land of Canaan and you're going to say you want a piece of meat, you're going to be able to eat a piece of meat. As opposed to when the were in the mid bar, as opposed to right now in real time, the way it's been for 40 years as with the of Israel, then you were not allowed to eat a piece of meat. Because when the were in the mid bar, it was for them to eat and so what if they wanted to eat a piece of meat? There was an option. You could always bring a carbon and you'll be able to eat from the meat of the carbon. By the way, which carbon would you have to bring? So, we know it's easy. Only and are brought and the was cool like all the meat went on the so bring a carbon schlemel and you bring a carbon schlemel like this you'll be able to eat a piece of meat. And that is what this parsha is saying. That we are up until now when you were in the midbar, right? Mishnah Torah is the 40th year of the year that you're in the midbar. So, up until this point you were in the midbar you were not allowed to have a piece of meat. However, you should know good days are coming. Ki yikcha Hashem Elokecha b'chol asher dibarti lach umarta achlah basar. Oh, b'chol avas nafsh'cha basar. It's going to be okay stating that shacht it the same way you shacht kashim, the same way you shacht your shlamim. Now, before you ate a piece of meat I want you to go ahead and shacht a chulin as well. But the chidush of this parsha is that when the year that you were in the midbar they were not allowed to eat basar ta'avah. They weren't allowed to eat basar because they simply had a ta'avah to eat the basar. You had to bring a carbon and only then were you able to eat from the basar of the carbon. But when you get to come to Eretz Yisrael, then it's going to change. Rabbi Akiva said, "No way. When the year that you were in the midbar if they wanted to eat basar ta'avah, they were allowed to eat basar ta'avah." So, what was being mesh chadesh in this parsha? What was being mesh chadesh in this parsha is that if you're going to want to eat basar ta'avah when you come to Eretz Yisrael, you're going to have to shacht it first. The chidush is ki yikcha Hashem Elokecha basar misham v'zavachta mikol mitzoncha asher Hashem Elokecha k'asher tziviticha. That's the chidush. What do you mean? What happened in the midbar? If somebody wanted to eat a piece of meat he didn't have to shacht it. Correct. Rabbi Akiva says, "When the year that you were in the midbar for 40 years they were allowed to eat in the vernacular basar nichira." So, nichira is where something happens to the simanim of the animal but it didn't happen in the shchita dig away. Yes, during those 40 years they were allowed to eat meat. They didn't need shchita. And what's being mesh chadesh in this parsha is that moving forward once you come to the land of Canaan there's going to be a halacha that you're going to have to shacht. According to Rabbi Shmuel, the p'shuto shel mikra of the pasuk is that up until now you were not allowed to eat basar ta'avah. Kamashma lan akula that moving forward you're going to be allowed to eat basar ta'avah. According to Rabbi Akiva, up until now, of course you were allowed to eat basar ta'avah. You even allowed to eat basar achirah. You didn't have to do a sh'chita. What's the punchline of this parashah? K'ma mashma'an a chumra, that moving forward you're going to have to shecht and then and only then are you going to be able to eat. So, according to Rabbi Shmuel, the ikkar of the parashah is the heter of basar ta'avah. According to Rabbi Akiva, the ikkar of the parashah is the chumra that the laws of sh'chita moving forward are going to apply to any chulin that a person is going to want to eat. It's interesting, if you look at the Rishonim on the Torah, Rashi, the Ramban, Rabbeinu Bachya, pick your Rishon. Every single one of the Rishonim say k'she b'lei vach, that as it relates to the p'shuta shel mikra, if we were learning Chumash here right now, the way we'll be mefaresh these p'sukim is like Rabbi Yishmael. All the Rishonim say it, that the p'shuta shel mikra is very mashma like Rabbi Yishmael. That really the chiddush of this parashah is that you're going to enter the land, but amarta ochlah basar ki sa'avah nafsh'cha l'echol basar, ki sa'avah nafsh'cha l'echol basar. That's the real chiddush. Now, the Torah says you have to shecht. Of course you have to shecht it. But, the chiddush is that if you want to eat basar ta'avah, you're going to be allowed to eat basar ta'avah. So, all the Rishonim say that the p'shuta shel mikra is mashma like Rabbi Yishmael. But, when you learn Chulin daf yud zayin, can't just learn shittas Rabbi Yishmael. We have to be aware of side the shittas Rabbi Yishmael, side the shittas Rabbi Akiva. Another thing that's worth mentioning now that b'ezras Hashem we're going to get to in the raid, and that is there's another parashah in the Torah that very much is impacted based on this machlokes between Rabbi Shmuel and Rabbi Akiva, which makes this fascinating, because you have two parashahs in the Torah. We just mentioned one, Devarim perek yud bet. We're going to have a little bit of a cliffhanger in terms of what the other parashah is. We'll get to that in the raid. But, there's another parashah, I'll give it away. Vayikra, perek yud zayin, which also mentions a whole Indian and really depending on whether you take the position of Rabbi Yishmael or you take the position of Rabbi Akiva, what would emerges two diametrically opposed ways of understanding the parsha. Absolutely fascinating. The background to this machlokes is Rabbi Yishmael, Rabbi Akiva is the daf Gemara or at least the overwhelming majority of the daf Gemara that we are about to learn right now. So, let's dive in with that brief introduction. So, again, the Mishna on daf tes vav amud bet said that as relates to shchitas chulin hakol shochtin ulo oilam shochtin u'bachol shochtin. Rashi in the Mishna said chulin mefarshim Gemara. We're up to that Gemara right now. Where the Gemara is going to explain what all of these things mean. Says the Gemara, hakol shochtin, what does it mean hakol shochtin? Says the Gemara, kol b'shchita, what it means is that anything that you want to eat you have to shacht first. L'Rabbis what? The afelu oif, even a knife. Meaning not only bakar and tzayin require shchita, but even an oif requires shchita as well. Lo oilam shochtin, what does that mean? Says the Gemara, man tana. I'll tell you what it means. You want to know who the tana of the Mishna is. Who said lo oilam shochtin? And you [clears throat] want to know what the words lo oilam shochtin mean? Amar Rabbi Rabbi said Rabbi Yishmael, it's Rabbi Yishmael. Which Rabbi Yishmael? That Rabbi Yishmael. The Rabbi Yishmael that we just mentioned in the introduction to the daf of today. May Hashem go quickly now because we just uh over emphasized that a little bit in the introduction. The tana d'vei Rabbi Yishmael says ki yachil Hashem Elokecha es ha'goyim asher dibarta lach. V'amarta ochla basar v'goyim. And the v'goyim is the next nine psukim in the Torah. Rabbi Yishmael amar Rabbi Yishmael said like v'achalta basar ta'avah. That the purpose of that pasuk is to teach us that when the Yidden entered Eretz Yisrael they were allowed to eat basar ta'avah. Asher b'chilu nasnu basar ta'avah. Because initially when the Yidden were in the midbar they were not allowed to eat basar ta'avah. Mishna says that total basar ta'avah. But it was only when they entered Eretz Yisrael then they were allowed to eat basar ta'avah. So when the Mishna says that what I'm saying is what the Rabbi you know Rabbi Shmuel was saying he's saying now that the Yidden went to Golus unfortunately now we're in Golus you I would have had to have a through the Mishna that maybe we should go back to the original issur and maybe we shouldn't be able to eat meat anymore. Maybe we should all go vegan just like when the Yidden were in the midbar before they entered the land they weren't allowed to eat basar ta'avah. You could hear that the haveamena that now that we're not in the land anymore maybe it shouldn't be a problem. That's where Rabbi Shmuel who's the time of the Mishna said no Shmuel you're allowed to eat basar ta'avah even after we went to Golus. Forever even after Golus. Ask for Rabbi Yossi. Who's Rabbi Pluktin just heard that Rabbi said and he asked him two questions. Number one If the punchline is that even after the Yidden were exiled they're still allowed to eat basar so what's really the not Shmuel said Shmuel said I said The question is they're allowed to eat. To the extent they can eat of course they're going to have to do Shmuel but the point is there's no question in the Shmuel. The question is in the once I said then maybe Shmuel said then but it's Ikar Chaser the emphasis should have been on the word not on the word Shmuel but and besides it doesn't [snorts] make any sense said Rabbi Yossi to suggest the haveamena that when the Yidden entered Eretz Yisrael it was for them to eat basar ta'avah but then when they went into Golus it would have been also why? Because just think about it for a second. What is the reason it What is the reason the boss of Tyva also to the Yidden when they were in the midbar, but yet when they entered out to solve became water. The reason obviously is mission to have a mccarver mission because when the Yidden went in the midbar they were very close to the mission. So if you wanted to eat meat, we don't have to be matter boss of Tyva. Just bring a carbon schlem and you'll be able to even the boss of schlem. Well, the boss of my time is true. Why is it that when the Yidden entered the land of Canaan it became water to have a miracle in mission. It's because now we're ready they were far from the mission. Now how does Joseph know that cuz he's reading the the boss of says key actually right when you're going to conquer this very very large land and you're going to want to eat a piece of meat and you're going to be far away, right? Next boss of says even more clearly key market if you're going to be far away from the market of and you're going to want to eat a piece of meat. So what exactly are you going to do? So says I'm just reading the the seem to suggest that the reason that there was a before and after as a place to boss of Tyva had nothing to do with, you know, the verses Thomas this is not it's just related to a very practical thing. When the Yidden were close to the market of there's no reason for that to be a head of boss of Tyva. When they're far away they need a head of well if that's the case the once you know when it to go well we're even further away. By the way, it's not even that we're far away. We don't even have the option anymore to bring carbon us. So if that's the case certainly without a question in the world that the should be that according to small it would be more to eat boss of Tyva and I shouldn't need a mission to tell me shaking that even after we went to go with so it's going to be okay. So rather said that when it says shaking the time of the mission is rather small holes in the in the midbar there was an issue boss of Tyva became more than they entered out to solve. Now that we went to galus again, I would think that maybe it's going to go back to that issur that they had in the midbar. Kamashma lon lo oilam shochtin. The gezeirah is of two kashas. Number one, your the emphasis is not lo oilam shochtin. It should be lo oilam shochtin. Why even mention the word oilam? Kasha number two, what's the hava mina that when they went to galus, all of a sudden it should be assur? If the issur is related to chutz la'aretz, it's related to not being in the land, mamila. But the issur is related to the fact that you're close by. Well, now that we left the land, we're even farther away than we were when we were in the land. So there's no svara in the world to say that the tannaim of the mishna is Rabbi Yishmael. And there's some chiddush in the world of Rabbi Yishmael lo oilam shochtin. Oilam Rabbi Yosi. Rabbi Yosi said just the opposite of Rabbi. He said, Rabbi Akiva, you want to know the tannaim of the mishna is Rabbi Akiva. The purpose of this pasuk is to tell me that there's an issur to eat basar b'chalav nachira. At that point it became assur to eat basar b'chalav nachira. Again, Rabbi Akiva learns the punchline of this pasuk is So you want to know what the mishna is, it's Rabbi Akiva. And this is what Rabbi Akiva is telling. He's telling you that now that the Yidden went to galus, lo oilam rishon, I would think that maybe we should go back to the original hetter. Meaning what? You should be allowed to eat basar b'chalav again. Cuz when the Yidden were in the midbar, they were allowed to eat basar b'chalav. They went to Eretz Yisrael. Now all of a sudden v'zavachtem karban Pesach now there's a whole chiddush. Oh, now that they're out of the land again, so maybe there should be a hetter basar b'chalav lo k'achshav einu lo oilam shochtin. That no, you always have to shocht. and the reason you always have to shacht is because once the Eden entered the land, at that point the laws of shchita went into effect and it would remain with us at Bais Yisrael Saddek. But the point is, says Rav Yosef, the time of the Mishna is not Rav Yishmael, just the opposite. It's Rav Yishmael's baal plukta, Rav Akiva. And the oylem shacht is, you would have thought that being that before they entered the land, there was a heteer basar achira, so maybe nach the gogos there's also a heteer basar achira. That's the kamashma oylem shacht. Now, how did Rav Yosef answer the two questions that he had on Rabba? >> [snorts] >> So, the first question was oylem shacht and lo oylem shacht and for oylem me violate. That's a kasha. If you learn the Mishna is going according to Rav Yishmael, where the emphasis is could you eat basar achira or basar taiva, could you not eat basar taiva? So, the dogush is on the oylem. The Mishna doesn't say oylem. Oh, but if you learn that the Mishna is going according to Rav Akiva, what's the emphasis? Could you eat not basar taiva, but could you eat basar achira? Do I have to do shchita? Do I not have to do shchita? Of course you can eat. The question is, could you eat without a shchita or do I need a shchita? The kamashma oylem is that you have to do a shchita, hence the word lo oylem shacht is the right word. Second kasha, obviously he's answering. He didn't understand how could it be could be a hava mina that we would go back to a issur basar taiva after the Eden went to gogos. If you learn the Mishna is going according to Rav Akiva, then obviously we never even entertain such a hava mina, but rather rather the whole chiddush was in the world of Rav Akiva. So, the bottom line is, we introduced the daf with this machlokes Rav Yishmael Rav Akiva, what does it have to do with the beginning of Maseches Chullin because the Mishna said lo oylem shacht. We have a machlokes Rav and Rav Yosef what the chiddush of the oylem shacht is. Specifically, Rabba was mefarish oylem shacht al liba de Rav Yishmael and Rav Yosef was mefarish oylem at according to rubber is coming to teach me that even after the year went into they were still allowed to eat type. When you do when the mid bar they weren't allowed to eat it became in the volume now that they left the land you would have thought that maybe they should go back to the original commercial like the pointed out really the is not so much is going to be learning that the mission the time of the mission is really a giver and the mission of the is not that you're allowed to eat >> [snorts] >> you would never been a have a minute that you're not allowed to eat and if that's what was it would have said something about but rather the is that you have to do now that we're in why would you think that because before we enter the land we didn't have to do because in the middle of the bus in the when [snorts] did the laws of go into effect that's in a pair of possible right that's the possible that says it's a giver both of you that maybe even after the this should be true as well that's not going to be thought case says the my committee what exactly is the between and the states sort of the obvious it's obvious but take a look at but either way sort of the obvious and that's what we give us a cloud maybe holds that when you do when the mid bar there was no bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in the bus in on in the midbar. And Rebbe Akiva very much disagrees with Rebbe Shmuel's understanding of what went on in the midbar. According to Rebbe Shmuel, what was the chiddush in the midbar for those 40 years? You weren't allowed to eat basar ta'avah. Rebbe Akiva holds basar ta'avah lo yitzrach klal. According to Rebbe Akiva, what was the greatest chiddush of the 40 years in the midbar? You were allowed to eat basar necheirah. Rebbe Shmuel holds basar necheirah lo yishtarei klal. The Gemara now is going to be mefalpel. It says in Pishlei Rebbe Shmuel Pishlei according to Rebbe Shmuel that says that there was never a heter to eat basar necheirah in the midbar. There was always a din shechitah. Shechitah was not nischadesh in Parshas Re'eh. Well, if that's the case, how do you explain v'shachat es ben habakar? I understand the pasuk says v'shachat es ben habakar. Where does it say that? It's the fifth pasuk in Terumas Ka'anim, right in the beginning of the laws of kodshim, the korban oilah. V'shachat es ben habakar. Elo Rebbe Akiva, why do you shachat? According to Rebbe Akiva, v'shachat es ben habakar, why are you doing shechitah with the ben habakar? I thought shechitah was first nischadesh when the Yidden were in the midbar. I thought there was a heter when the Yidden entered Eretz Yisrael. I thought there was a heter basar necheirah when the Yidden were in the midbar. Sagt die Gemara, kodshim shaini. Kodshim's different. Even Rebbe Akiva acknowledges that as it relates to kodshim, for sure, without a question, there was a halacha of shechitah. When Rebbe Akiva says that there was a heter to eat basar necheirah, what he means is basar chullin. Basar chullin was mutar b'necheirah, but avada basar kodshim, that requires shechitah. That's psukim in Terumas Ka'anim. That's not negotiable. Not a kasha. Pishlei Rebbe Shmuel Pishlei according to Rebbe Shmuel, chaim d'chtiv. That's pshat in the pasuk that says chatzon ubakar yishachet lahem. This is in the context of the slaughter. But the pasuk over there says the chatzon and the bakar are going to require a shechitah. Elo Rebbe Akiva, mai chatzon ubakar yishachet lahem? Yinuach lo hayah b'layla. Why does it say shechitah? It doesn't require shechitah. Right, yinuach would be enough. You can't eat the chatzon ubakar alive because it would be eiver minute high. But you don't need to get in the here would be okay. And here we're dealing with the slot that was schoolin. That wasn't kosher. So you see my fears. There was something called shita schoolin in the midbar. Isn't this a kosher Rabbi Akiva? So the Gamorah says, I hear the dick, but the shita shall I am so he shita son. When it says he shacked over there, doesn't mean shita in the mesecta schoolins definition of shita. It means whatever was required. If shita was enough, then so was main in the shita. But don't get so caught up with that dick because and Akiva when it came to baser schoolin, there was no halacha in the midbar of it requiring shita. Another kosher fish and chips and fish and chips and fish and chips. I understand the following mishnah. This is a mishnah towards the end of the mesecta and that pay him enough to mishnah with this discussing the laws of kissui hadam. So we know that certain animals if you shacked them, the dam [snorts] spills on the floor but you have to do kissui hadam. You have to cover the blood. So the mishnah with this says if it's not available with the somebody was doing shita and the animal became unavailable while you're doing the shita. Or the ma'aker. Ma'aker is if somebody can just rips the simanim out of the animal. Potem in these cases you're not to do kissui hadam. So the Gamorah says according to Rabbi Ishmael, I understand why this halacha would have always been the case where unless you did shita, there's no mitzvah of kissui hadam. If you do shita, so you prepared this animal in a proper way. You prepared in a proper way, there's a mitzvah of kissui hadam. If you didn't do shita or you did shita, you did eekor, whatever it is you might have done. In those situations, you didn't do it the way you're supposed to do it. As a result, there's not going to be a halacha of kissui. Al Rabbi Akiva, but according to Rabbi Akiva, am I Potem size? Why would you be Potem size? Meaning Potem size sounds like that there is no mitzvah of kissui hadam. There never was a mitzvah of kissui hadam. The shita the kosher is when the Yidden were in the midbar, there was no mitzvah of shrita. Then you were allowed to do neheira. And there was no maila even of doing a shrita. So if that's the case, there should have been a mitzvah of kisui Adam for neheira or ikkur just like there was a mitzvah of kisui Adam as it relates to the shrita. And if that's the case, then when the Yidden were in the midbar, for sure the mitzvah of kisui Adam would have been true whether they did shrita or they didn't do shrita. And if that's the case, it should be the same way now. Meaning once when the Yidden were in the midbar, if there was no advantage, there was no benefit of doing shrita because basar neheira was mutar. Well, if that's the case, for sure the mitzvah of kisui Adam related whether you did shrita or you didn't do a shrita. And if that's the case, it should be the same way now. So why is there a Mishnah that makes the hiluk? Bishlama according to Rabbi Shimon, there was never basar neheira. So mitzvah by Har Sinai when the mitzvah of kisui Adam was given, how was it given? If you do a shrita, there's a mitzvah of kisui Adam. If you don't do a shrita, there's no mitzvah of kisui Adam. But being that according to Rabbi Akiva, the mitzvah unconditionally was given, so it had nothing to do with shrita. Why? Cuz the 40 years that the Yidden were in the midbar, there was no din shrita either. So for sure there was a mitzvah of kisui Adam even if you did neheira or you did ikkur. So where would that have ever changed? The Gemara says, "No, I have the answer, it's her. You're right. Mechatchila when the Yidden were in the midbar, for sure there was a mitzvah of kisui Adam even if you did neheira and ikkur. But once basar neheira became assur, at that point you had to do shrita. Then it makes sense that the only time there should be a mitzvah of kisui Adam is if you actually do the shrita. And that's where it became negaya this halacha that if you were doing neheira or ikkur, there wouldn't be a mitzvah of kisui Adam either way. We had three what we thought were pretty decent rayos to shitos Rabbi Yishmael. The Gemara deflected all three of them. Right? The shachat is ben bakar. You see shrita in the midbar. True, but by kodshim. Kodshim shaini. What about that loshon by the slav where it says atzain ubakar yishchat lahem? Yeah, shrita doesn't mean shrita. Right? Neheira shavaham zu is shrita ason. Isn't there a raya from kisui Adam? Nope, there is no raya. Okay, now the Gemara is going to reverse to Bishlama to Rabbi Akiva. Bishlama according to Rabbi Akiva, the am above Who holds that was never an I understand the that says right that's one of the that are mentioned over there in that partial. It's actually the third of the nine I came to I tell me about essentially what the is saying is that just like now you're allowed to eat the in a state of why cuz it's not something that goes on the so too when you're going to chef an animal that theoretically could go on the but being that it's you'll be able to eat it even in a state of says one second it sounds before that if they wanted to eat that he was able to eat it right it's before came to again let's be clear that don't go on the that means if they're being eaten they're being eaten cool. The says before you can eat in a state of it's clearly being eaten cool so the bishop going to you allowed to eat I understand that the catch you I am going to see I thought you weren't allowed to eat so the gives a huge qualification here in the world of he the has even though it's true holds that you aren't allowed to eat only an animal that was able to go on the but the that are not able to go on the over there there was no so it's true holds was also but that able to go on the if I could put this on the they're not allowed to eat it but the wasn't allowed to go on the anyways and as a result it wasn't included in this so if you do the brief recap of the what emerges is a very important caveat in the world of Rabbi Shmuel, a very important caveat in the world of Rabbi Akiva. Let's do Rabbi Akiva first cuz the Gemara did Rabbi Akiva first. Rabbi Akiva holds that when the Yidden were in the Midbar for 40 years, they were allowed to eat basar necheira. The laws of shrita schulin were nischadish when the Yidden entered Eretz Yisrael in Vayikra perek Yud Beis pasuk Chof through Chof Ches, stating that the Gemara says "Kadshem shaini." That was only true as it relates to chulin, but as it relates to kadshem, the shor, the shachat has done a bakar, shrita which is such a big part of meseches Zevachim, that applied even during the 40 years that the Yidden were in the Midbar. As it relates to Rabbi Shmuel who said a chidush, that for the 40 years that the Yidden were in the Midbar, they were not allowed to eat basar taiva. Huge caveat. And that is, that was only true as it relates to basar that was ro'i to go on the mizbeach. So if you have an animal that you could bring on the mizbeach, shor, or kesev, or eiz, right? The three animals that go on the mizbeach, male, female, any one of those animals that can go on the mizbeach, the Yidden was alacha, if you wanted to eat it basar taiva, they it was not something that you were allowed to do. But as it relates to the tzvi and the ayil that were not able to go on the mizbeach, any animal that cannot go on the mizbeach, assuming it's kosher, so that you were very much allowed to eat. So says the Gemara. Bayei Rabbi Yirmiya. And in the world of Bayei Rabbi Yirmiya, this is a classic, a very basar necheira. If someone had a volume of basar necheira, sh- shach nisoo Yisrael am ha'aretz, and then the Yidden, you know, they packed a little lunch. What's today's itinerary? Well, we're crossing the Yarden, we're going to enter Eretz Yisrael. You know, you want to just bring food, you can never be certain enough. So, a Yid goes and he took some basar necheira. This is in Rabbi Akiva's world. They were allowed to eat bossin here during the 40 years that they were in the midbar. And he has his little lunch bag. And now he enters the land. Is he allowed to eat it, or is he not allowed to eat it? This is classic Rabbi Yirmiya. So, there's a head to bossin here when the yidden are in the midbar. Once he entered the land, now he eats bossin here. OH, BUT THIS BOSSIN HERE BECAME mutar already when the yidden were in the midbar. So, in Rabbi Akiva's world, is it going to be okay, or is it not going to be okay? So, the Gemara took Rabbi Yirmiya's question very seriously, as it always did. I think we're going to stop one second. Let's break this down a little bit better. Hey, so when exactly did this take place? And by the way, these next two lines of Gemara is also part and parcel of why Chulin Daf Yud Zayin is such a critical daf in the world of right. So, you know, we've been making a big fuss about the machlokes Rabbi Shimon and Rabbi Akiva. This is very much the topic of the day. But these few lines here that the Gemara is going to throw in bederech agav is a reason unto itself why this daf would have an asterisk. But anyway, so says the Gemara, when exactly did this happen? Even in the sheva shanim harishonot, do you mean that it's during the seven years, the first seven years that the yidden entered the land, while they were being osek in conquering the land of Canaan? Well, hashta during that time, tovelei tamei Yisraelu, they were allowed to eat even treif. Even treif. How do you know that? Dechativ, because the pasuk says, the yidden are told that you're going to enter the land, you're going to see ubotam lehem kol tov. You're going to see all these good foods, and if you want to eat it, YOU CAN EAT IT. RABBI Yirmiya bar Abba amar Rav, Rabbi Yirmiya bar Abba said in the name of the great Rav that even kas le chazirei, some people have the girsa not kas le with a kuf, but with a kuf. Others have the girsa kad le with a dalet de chazirei. But everybody knows that when the yidden entered the land, while they were conquering the land, they were allowed to eat whatever they wanted to eat. They could even eat mamash a chazal fisul. Even that they were allowed to eat. So, of course they were allowed to eat bossin here that was mutar to them already in the midbar. So, the shaila of Rabbi Yirmiya cannot be neged those first seven years, because those first seven years they could do whatever they want. Right, bossin here may be allowed. If they can eat the kad le chazirei, of course they can eat the bossin here. Elu ve'elu achami, must be the shaila was neged after seven years. So, again, this just adds a a hoop in Rabbeinu Yerucham's uh imagination. And that is someone has busted a chazir. He takes it with him. He's not eating lunch later that day. He's going to put it somewhere for 7 years. I guess he's aging it. And then after 7 years, at his own risk, he's going to eat it. And that would be the shabbos. He buys them or you can say like I'm sure it's a kashrus. Rabbeinu Yerucham didn't mean that. Rabbeinu Yerucham meant with the person is talking either during the 7 shabbos. What's the kashrus? The kashrus shabbos they're allowed to eat cod liver chazir. They're allowed to eat chazir. So, it's going to be no because it's the shabbos. The heter but the lame called two men that if you're going to go into a house and you're going to see a stuffed pantry, but there's going to be something on the grill and you were hungry, you could take it off the grill, you could pull it out of the pantry, and you want to eat it, you could eat it. But that doesn't mean that the laws of kashrus are null and void during that kashrus, right? They do it just to their own food is not going to be okay. So, if you have your own non-kosher food, you bought it in the midbar or whatever it is, of course you're not going to be able to eat it. The whole heter of cod liver chazir is not a heter in the gabbai could do whatever I want. It's a heter [laughter] in the cheftza that there's shabbos. If I want to eat, that's [snorts] something that I'm going to be able to do. But as it relates to my own that already not. Either way, Rabbeinu Yerucham's was one of two things. Either Rabbeinu Yerucham's was negaya during after shabbos but the time after that or it's even again the shabbos because at the end of the day could be the heter is only negaya the shabbos of the guy. But as it relates to any thing that he has about the women matter, hence the question is Rabbeinu Yerucham right? I want to know. This is my shabbos. Somebody entered the land with in the world of Rabbi Akiva the shabbos was what to do in the 40 years that he did in the midbar. And now he's already he's already in the land. Would it be mutar or would it not be mutar? And the Gemara says take those off the Gemara factor. I'm a rap. So, said, "Shonissa, you explained how kosher and all that I want to say after." How kosher we said means everything requires even an if. The same thing that's my rubber Joseph where the same thing that then in the world of rubber Joseph that even after the year went into all of this same thing that all of them are the same thing Joseph learned that they the world of rubber Joseph that even after the year went into all of this you have to do the same thing and we're not going to reinstate the after of the year. But anyway, we explained how the same thing and we explained the same thing but the same thing my match this way. The mission also said back to the same thing. What exactly is that coming to explain? The same thing that rubber [clears throat] said maybe what it's coming to say is that you could check in any way that you want to check the same thing with a stone, the same thing with glass, the same thing with the same thing with the stem of a read. Maybe that's what it's coming to say. But it says rubber I don't think so. You know why? Because the hand is the same thing. Because I think that back should be similar to the same thing and the same thing. Okay. Back to the same thing was referring to what? It was referring to the same thing. Everything requires even an if. The same thing was also referring to the same thing, right? You can always check the same thing. You always have to check the same thing, right? Rubber Joseph but it's all in the same thing level. If you're going to tell me that back to the same thing is the way you do the same thing, so it's focusing not on the same thing but it's focusing on the same thing. That's a little inconsistent. Let's see it inside. Says rubber if you're going to tell me that's what it's coming to be my rubber but isn't back to the same thing supposed to be similar to back to the same thing and the same thing? And he had the same then and if those two would have been explained as being mar with something in the sheikh, then well, then I would understand the sheikh, then I would understand why it makes sense that hakol sheikh, then should also be referring to the sheikh, then but we hana ben shlaten, but being that you already explained that those two are referring to the nishlaten, then nishlaten, >> [laughter] >> it makes sense that hakol sheikh, then should also be referring to the nishlaten. So, I said, I'm very uncomfortable by saying that hakol sheikh, then or sheikh, then is a referring to the nishkat and hakol sheikh, then is referring to the sheikh, then al amar rabos, rabos said because of this, let me tell you how you have you have to learn this mishna completely differently. We have to revisit the hakols and the hakol sheikh, then is not coming to be mar with the because that's the nishkat and we want it to be being mar with the sheikh, that's what we're about to say. So, what's it coming to be mar with the last two? So, you have to learn what is coming to be mar with one coming mar with now only said hakol sheikh, then once, so what do you mean one for this and one for that? Talked to Rashi, no, it's the second time we had hakol sheikh, then. Look at the top of the page. What's the name of the hakol sheikh, then doesn't right, that's how the mishna began and we made a big deal. Hakol now who's talking? Rabos talking. So, Rabos, remember I told you in the beginning of the mishna that hakol last two koti, well, now there's a second hakol. So, the first hakol was coming to be mar with koti and the second hakol is coming to be mar with mumar. By the way, this is very and spoke to that already in base and that is if you remember one of the six that we had in the mishna of hakol was the sixth, right? And what did say? Rabos said hakol is coming two, it's coming two is mumar and the over and the says how does even know that mumar is over and is allowed to the over cuz Rabos the one that said it. So, this is the Rabos Rabos, you remember the whole was predicated on Rabos. So, Rabos sheet toss him who holds that hackle could have also been marba. Are you so moment? See really had two options. Hackle could be marba could be could be marba so moment. So after all the schmuck last week could be that's what I told you in the beginning of the paddock and last week so moment that's what this one's going to come to be marba. Also is referring to the shocket and what's the coming to be marba baby by Lila baby baby so you know. So either means doesn't matter when by by Lila also doesn't matter where. You could do it on the top of a roof or you could do it on the top of a sweena and obviously you could do it in a more normal place. But the bottom line is I learn you could always do it. So shocket and now that I told you that hackle and are both talking about what? The shocket. So now by shocket you say the way that I have said it. The bottom line is that we have two mahal him how to understand the Mishnah that says hackle shocket or shocket and back shocket. As it relates to hackle shocket what are the two mahal him? The first mahal of the Gamora was it's coming to be marba a feel of life emphasis on the nishkat. The second mahal which is rubble it's coming to be marba you so moment that he is allowed to shocket. When it says or shocket we have now three we have rubble it's probably small. We have Joseph it's Akiva and we have rubble that it's coming to tell me baby by Lila baby Gaga baby so you know. As it relates to back shocket we had one shot. We had one shot and that is baby so baby baby so you know. Anyway there's a lot to get to as it relates to everything that we learned up until this point but we have to at least turn the page. So we'll make a scroll the next part of the Sugya, and then I should tomorrow we'll pick up where we left off. So, the Mishnah, going back, said, a coil shachten, u lo oilam shachten, u bakel shachten with the exception of a magal kotzer, v'ha megaira, v'ha shinayim v'ha tziporen she ain choken. So, as much as yeah, it sounds like you're allowed to shecht, who, what, when, where, hakobako miko, but at the [snorts] same time that's actually not true. You're not allowed to use the magal kotzer, you're not allowed to use the harvest sickle, you're not allowed to use a megaira, which literally means a saw. Shinayim, can't use your teeth. Tziporen, you can't use your nail. And the reason is because all these things are choken. What they do is they don't sever the simanim of the animal, but rather they choke the animal somehow. So, shchita has to be done in a very precise way. The five halachas of moseh misina, these methods are inevitably not going to be able to conform with the way a shchita has to be done, and it's for that reason this is going to be an issue. Says the Gemara, avoda shmuel, pogam v'shada, pogam v'shada. Avoda shmuel knew that the halacha is that when you use a sakin to shecht, you have to make sure that there are no pgimos, there are no notches inside the sakin. We'll see more about these notches in a minute. But he [snorts] wasn't sure exactly what a a pgam that would disqualify a knife would look like. So, pogam v'shada, pogam v'shada. So, he was experimenting. He took knives, he made these pgimos inside of them, and he he would send them to the the chevra, to to people that knew to try to get a sense of what works and what doesn't work. Finally, sholchu lei, they sent him back, kimagaira shani no, he's he's sending us all these knives, stop sending me your knives. Kimagaira shani no, this is the rule you need to know, that if it has a notch that makes it look like a saw, that's when it's going to be a problem. But if not, then already it's not going to be a problem. So you don't have to send this everything, just use this rule of thumb. Kim migera Now here's the question, what exactly does Kim migera even mean? So Rashi says that it means something like this, that if you have a knife and the knife has a notch inside of it. Rashi describes it as a V-shaped notch and on the top of the V's, where the knife is, where the blade is, you have like a little spitz that's pointing out. That's what the issue is. The issue is that that spitz, as you're going through the kon and the veshet, is going to get into the kon and the veshet, it's going to tear a little hole inside of it. That's not the way a shchita has to happen. And by the way, one of two things can be an issue here. Number one, if the animal gets killed that way, so then it wasn't a shchita, it wasn't a treifa. And even if you end up really slaughtering the animal in the proper way, but it would render it a treifa potentially. But the bottom line is that little nick that all of a sudden is going to come about in the kon and the veshet BECAUSE OF THAT SPITZ, that's what we're worried about. So in the event that the gam is shaped like the migera, then you end up with those little spitzes, the little pointy things sticking out. That getting into the kon and the veshet is the troublemaker, that's when you're going to have a problem. So after the gemara on this, no tan rabbonan a braisa. Sakin cheresh bakimas harbei, a sakin that has many bakimoys. Tidon kimigara, that's like a saw. That's something that's for sure an issue. So you have a sakin that has multiple bakimoys, dead on arrival. There's no way in the world you're able to use this sakin. Sheva el bakimacha in the event you have a sakin and the sakin has only one bakimo. So there's this one notch, that one V-shape inside the knife. Ageres In the event that this gam is ageres, it's going to be a problem. Misuchseches ksheira is going to be kasher. So what's the question? What exactly does ageres and misuchseches mean? Good question. Heichi domi ageres, heichi domi misuchseches? Says the gemara in Rabbah I guess means that because of this because of this notch they have inside the knife, so now all of a sudden you have these two pointy spitzes, can't think of a better word, on the two sides. And because when you have these two little things that are sticking out, that's when it's an issue. Missuchses, however, is miruach achas. When you only have that sticking out on one side, then already it's not going to finish it. So if it's a geras, you have two of these little spitzes, that's a problem. That's what the Mishnah says, psula. If it's missuchses, it's only on one side, then it's going to be kashair, says the Gamorah. I don't understand the difference between having two of these spitzes and or only one. What's the reason if you have two of them? So probably the reason is as follows, because the mursha kama, the first one of these things that are sticking out, machlish, is going to weaken, it's going to go through the skin into the area of the kon and the vashed. Umursha bas rabosa, and the second one's going to go ahead and is going to tear it. Meaning the Gamorah assumes that probably the reason you would have to have two is because if there was only one of those nicks, then what's going to happen is it's that one is going to have to tear through the skin. So by the time you get to the actual kon and the vashed, it's the blade of the knife that ultimately is going to do the shchita, it's not going to happen through this mursha, it's not going to happen through that pointy thing. So if you have two of them, one of them is going to tear through and the second one is going to be boza, it's going to tear the actual kon and the vashed. But if you have one, then you don't have to worry about it because that one is going to tear through the animal, which then by the time you get to the kon and the vashed, the knife is going to be taking over. But the Gamorah says, I don't understand that because even if you only have miruach achas, let's say you have one of them. Why you're not concerned that chorfat has a kinya machlish >> [snorts] >> morsha baza? Maybe it's the knife that's going to be machlish and the morsha is going to be baza. How do you know that it's the morsha that's going to be machlish and it's the chorfat has a kinya that's going to be baza? Maybe it's going to actually happen in the reverse. So the Gemara says you're right. The only time misocheches is shered, only time it's kosher if you have only one of these morshas is the koyem araysha desakina. It's only if you have it at the top. So if you have it at the top, so you know for sure that it's job here. What it's going to ultimately do is it's going to cut through the skin, but by the time you get to the kon and the veshet, then the knife is already going to take over and as a result, the knife cuts it and it's going to be fine. But the Gemara says, "So if soif ki uslam machlisha, ki osa baza, why you're not worried that it's true? On the way in, right? Whenever you do a shchita, you have to be melucha maybe. So on the way in, because it's on the top, so en achana mi, the knife is ultimately going to get the the kon and the veshet. But you always still have to be maybe. And by the time you're going to be maybe, why you're not worried over there it's going to nail it?" So the Gemara says "Ki gonach levey en achana mi, the only time misocheches is going to be kosher is in the event that you were a hoylech levey heavy." Now how could you be a hoylech levey heavy? I thought you always have to be melucha maybe. So Rashi says "No, if you have a sakin arucha, you don't have to be melucha maybe." And that's where this is going to be negaya. So here's the bottom line. Super technical, but this is what it is. In the event that you have a knife that has multiple pikmos, multiple pikmos is dead on arrival. That's a magaya. The only time we're even having a conversation that a knife that has a pikam maybe should be kosher is if there's one pikam, meaning one notch. Even then, if you end up with two morshas, two of these pointy pieces sticking out, the tops of these V's, what the price refers to as it's a geres, it's going to be an issue. Because we're worried one is going to cut through and the other one is going to ultimately be buzz at into the actual kind of the basket. If there's one, it could be motor, but even then you have to read the not such fine print. Number one, it has to be on the top of the knife cuz if it's not on the top of the knife, then we're afraid the knife is going to cut through and then it's going to get the kind of the basket. Additionally, you have to be using a second a roof cuz if you're not using a second a roof, you're going to have to be more than maybe say even if it's on the top of the knife, on the way back you're going to get it. So, it's always a problem unless there's one cam and only one spits, it's missus sacas. It's on the top of the knife and it's a sort of knife that you don't have to be more than maybe. Oh, my brother Robert said give me this besacan. There are three meters when it comes to knives. I get it in the event it's I get it meaning you have this one notch and the notch is I get it which means you have these two corners. These two more shots. Missus sacas, if it's missus sacas which means you only have one pointy corner. By the way, what happened to the other corner? So, either you just scraped it down so like this is not pointy anymore or maybe it was just shaped in a way that what the for whatever reason it wasn't there. But the bottom line is if it's missus sacas, you know what I should if you did shape it the evidence going to be kosher. Oh, you have a video rate. What would be if it was over the video rate? So, over the video rate actually explains over here means this is not the same over the video rate of kosher, right? In school, what it means is is that there was an area that had a lot of issues on it. Had these knives but you shaved it down. The reason it's over the video rate is cuz the area that you shaved down loses some of its metal. Loses some of its matter. So, it's bigger or wider on some sides and it's narrower on other sides. But the bottom line is in a situation where it's over the video rate, then if you want to that in of itself is going to be okay. So, what are the besacan? I get it but the evidence a problem. Missus sacas but the evidence kosher. Those are the meters. >> You told us in the name of I'm pretty sure I heard you say that is of the opinion just said so it's a steering now If the wanted to ask another question could have said it doesn't show me the price of The price of the top of the price of the last words of and then it said so in the name of the price of the could have asked she could have asked it doesn't show me the price of the preferred to ask what she but either way is like it's not a why can't you When is kosher we said you have to meet all these criteria it has to be on the top of the knife and also has to be a situation where you're not because if you can be then even if it's on the top of the knife on the way back you always have to be worried so it's true there are times it's kosher but it's only where you can form You check off all the boxes that we mentioned earlier it's true it's one it's on the top of the knife and you will but if you will then already it's going to be possible and that's what she said I meant what I said in the name of that it's but the he was talking about a situation where you were one last time with my What would be if you have a knife but this knife is very rough right rough around the edges literally >> [snorts] >> so it doesn't have literally these pointy things protruding out of it doesn't have but it's Sasa. Like she says Zukon Hashi Bolum in the world. So the beard of a stalk of wheat. Right? So that like furry fuzzy feeling, that's what the knife feels like. Is it going to be okay? I'm a laser. He responded to him quite dramatically. He told him, I don't know. Is it okay? Man, you have a picture of a clean on a hollow vice. Somebody would give me some of its meat. I'd eat it right now. But there's no question in the world that would be okay. Either way, we're going to stop our daf right here. So as it relates to rake, going back to the overwhelming majority of today's daf, which was the machlokes between Rabi Shmuel and Rabi Akiva, which we mentioned in the introduction, really revolves around nine sukum tucked away in Parshas Re'eh in Perek Yud Beis starting from Pasuk Chof going through Pasuk Chof Ches. What the Pasuk seems to suggest that there was some before or after. There was some [snorts] relationship that the Yidden had with meat during the 40 years that they were in the midbar that was going to change dramatically once the Yidden entered Eretz Yisrael. According to Rabi Yishmael, the relationship was when the Yidden were in the midbar, they were not allowed to eat basar ta'avah. When the Yidden entered Eretz Yisrael, then they were allowed to eat basar ta'avah. The Gemara qualified that this that Rabi Yishmael holds that when the Yidden were in the midbar, they were not allowed to eat basar ta'avah, it means something that was really a korban. Something that could have been put on the mizbei'ach. It cannot be something that couldn't be put on the mizbei'ach such as the tzevi and the ayil. That's something that if they wanted in the midbar, they would have been allowed to eat in the midbar. But Rabi Akiva held that the unique relationship that the Yidden had with meat in the midbar was that if they wanted to eat meat, they could eat meat. Not like Rabi Yishmael. But they were allowed to eat even basar necheirah. They didn't have to do shechitah. When the Yidden entered Eretz Yisrael, that's when it was in chiddush of was of Shita. The Gamorah qualified it with a very critical caveat, and that is that was only true with regards to Basar Achul. But as it relates to Basar Achim Kachim Shaini, the immortal words, and over there I vowed that there was a Basar of Shita. But here's the point. We have a Parsha in the Torah, nine Sukkim, that seems to be describing something extremely fundamental as it relates to the relationship the Jews had with me during the 40 years they were in the Midbar. And Rabbi Shimon Rabbi Akiva had two completely different ways of seeing it. And what emerges is in the world of Rabbi Shimon, there was an Issur Basar Ta'avah in the Midbar. And in the world of Rabbi Akiva, there was a Heter Basar Neveilah during the 40 years that the Yidden were in the Midbar. Said a little bit differently, when the Yidden entered Eretz Yisrael in the world of Rabbi Shimon, they got this incredible gift, this Kula, that from this point forward there will no longer be an Issur Basar Ta'avah. Going to Rabbi Akiva, when the Yidden entered Eretz Yisrael, they got this Chumra. They were told from this point forward there's no longer going to be a Heter to eat Basar Neveilah, but rather from this point forward you're going to have to do Shita. So we mentioned the cliffhanger that really the Machlokes of Rabbi Shimon Rabbi Akiva affects another Parsha in the Torah, in the Parshas Shmini Atzeres, exactly how you're supposed to understand it. And by the way, just as a disclaimer as it relates to this Rabbi, the objective over here is not to say anything fancy at all. The objective is to just lay out this in a little bit so that with Hashem we have the foundation of this Machlokes with Rabbi Akiva, and I'll give us something to build off of in the next few days. But again, today's the day to try our best to have an understanding and internalize this very, very important Machlokes regards. So what's this other Parsha in the Torah? It's in Parshas Acharei Mos, it's Re'eh, it's Perek Yud Zayin, Pasuk Aleph. The Pasuk says, "Vayedaber Hashem el Moshe Leimor, Daber el Aharon ve'el Banav." the old company is all the amount of a lot of a [ __ ] a lot of a sham a [ __ ] a [ __ ] a lot of a sham is all any year I should use show a cassette or a lot of a machine learning who's going to decide to share a cassette or a lot of a machine learning meaning anywhere in the machine learning or a [ __ ] a lot of a sham a lot of a machine learning or better yet he's going to decide to share outside of the machine learning a lot of a cassette or a lot of a machine learning but he chose not to take this animal and bring it as a carbon a lot of a lot of a lot of a lot of a machine learning a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot OF A LOT OF THIS PERSON IS KIND OF CARS YOU KNOW WHY a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of because this year has to know it's not okay to just go ahead and bring animals a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a a lot of a lot of a lot of a lot of a lot of a lot OF A LOT OF A LOT of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a a lot of >> [laughter] >> a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of This parish that we just read is what's known in the culture of Yeshiva's as the parish of right this is the parish that says that if somebody a lot of >> [snorts] >> a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a a lot of a lot of a lot of a lot of a lot of a lot of a lot of a a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of a lot of the 13 paragraph of the soul paragraph and really the 14th paragraph paragraph is a continuation of it that deals with these that of schutei chutz. And by the way, if you go further over here in paragraph the next says and that is talking about if somebody takes the he takes the of the carbon and he's mailing them. None of them is but rather this is also going to be caught the first half of the parsha is what's known as the parsha of schutei chutz paragraph and the second is halachas but the bottom line is this is the way every single person that ever cut him in his life understood these stating that. Think about this for a minute. Did the say a word about him? Did it say one word about him? Didn't say a word about him. And he just didn't bring it as a carbon. Now says my cousin over there. That's what she said. DID THE SAY THE WORD HIM? Didn't say one word about him. That I believe that I believe that hold that it was necessary to eat taiva when they were in the midbar. This parsha over here of schutei chutz is not like Rashi says my cousin over there. I think this parsha is talking about AS WELL. AND WHAT THE PARSHA IS SAYING IS THAT IT IS NOT ALLOWED TO EAT WHEN he's going to be in the midbar. So that really says is that he Yid going to go ahead and he's GOING TO SHECHT IS TRUE FOR BUT IT'S TRUE FOR AS WELL BECAUSE IF A YID IS GOING TO GO AHEAD and he's going to shecht essentially what is he doing? He's eating ta'avah and for a Yid to go ahead and to eat ta'avah that was also for the 40 years that the Yidden were in the Midbar and I'm just reading the pasuk it doesn't say a word about I believe that the way would be mefaresh this pasuk The way would be mefaresh this pasuk is that this pasuk is talking a feel in fact the Ramban says that to me in the who had no I just read the I'm learning I'm being mefaresh the [snorts] right now that's my objective in my commentary on the Torah and I think it's poshut that in the there's no mention of the word that was why did Rashi say I know why Rashi said it Rashi probably said because Rashi wanted to be mefaresh the I believe and according to for sure there was no pasuk when the Yidden were in the Midbar even everything was mutar so for sure this would not have been an issue people in the I believe I don't think that's the way it is and then the Ramban goes on and the Ramban says that I've got to look at all the Torah say parshas and the these and his is and that's why I prefer being mefaresh this I prefer not being mefaresh another words Rashi who learns the was going al liba de Rabbi Akiva. But, I think that in the world of Rabbi Yishmael, the way you would learn the parsha of Shchutei Khutz is not the Muktza and I say the Daber, but rather it's talking even about Shchutei Khutz. What emerges then is is this parsha of Shchutei Khutz which comes up over and over and over again, especially when you're learning Seder Kodashim. We have tremendous Machlokes Rabbi Yishmael and Rabbi Akiva had on the same parsha in the parsha. According to Rabbi Yishmael, that holds there was an Issur Basar Ta'avah when the Yidden were in the Midbar, well, then what would emerge is is that this Issur was not only Negaya Mimuktashim, but it was Negaya Khulin as well. According to Rabbi Akiva, there was a Heter to eat Basar Ta'avah, so what's the problem if you're going to go ahead, you're going to Shchut Khulin? Oh, the issue must be Mimuktashim Akosam Daber. Now, if you think about it in Rabbi Yishmael's world, it's a unbelievable Chiddush what the Rambam is learning because what emerges is is that this Halacha of there being an Issur to eat Basar Ta'avah in the Midbar, >> [snorts] >> it manifested itself in such a Chomer Degoyim that not only was the Yid not allowed to eat Basar Ta'avah, BUT IF HE WOULD SHCHUT BASAR KHULIN BACHUTZ JUST TO EAT IT IN the year, [laughter] SHCHUT BASAR KHULIN BACHUTZ, HE WOULD ALREADY BE CHAYAV KORES. THAT'S A CHIDDUSH Al Gabei Chiddush as I said in the Rambam. But, the bottom line is the bottom line is that what we have here is another parsha in the Torah that has a tremendous Nafkah Mina in terms of this Machlokes Rabbi Yishmael and Rabbi Akiva exactly how to learn this parsha. According to Rabbi Akiva, the Muktza and I say the Daber, according to Rabbi Yishmael, it would be true for Khulin as well. By the way, if you take a look at Tosafos right here in Khulin Daf Tes Zayin Amud Beis, and if you take a look at Rashi Dibra Maskil and Boser Taiva, the bottom Tosafos on the Amud, and it's Rashi Dibra Maskil, Nesila and Boser Taiva. Rashi and Tosafos already allude to this Machlokes Rashi and Ramban. You want to make the Cheshbon Iron Shan, but very much allude to this Machlokes Rashi and Ramban that we have in the Pirush Al HaTorah, that this Machlokes Rabbi Shmuel and Rabbi Akiva is not only in the Giyur how you learn Devarim Perek Yud Beis, but it's also in the Giyur how you learn Vayikra. It's also in the Giyur how you learn Vayikra Perek Yud Zayin. So again, two Parshiyos in the Torah that emerges as being a subject to this Machlokes between Rabbi Shmuel and Rabbi Akiva. But the Emes is there's another Derech over here in this Machlokes, and I think it's critical to speak out. And that is the Shiur of the Ramban in his Yad Chazaka. This is in Hilchos Shechita, it's Perek Dalet, it's Halacha Yud Zayin, and it's Halacha Yud Ches. I just want to read a little bit of Lashon HaZahav Shel HaRambam. Rambam says as follows, "Sheyishvu BaMidbar, when they were in the Midbar, Lo Nitztavu Bishchitas Achulin. They were not commanded Shechitas Achulin. Elo Hayu Nochrim Oy Shechtu VeOchlin Kish'ar HaGoyim. They could do Nechira or they could Shecht, and they were able to eat." The Rambam says, "Let's be honest, Kish'ar HaGoyim." As if they are Shogeg. If that's something that they wanted to do, that was something that they were allowed to do. Now, let's just pause for one second. Who is the Rambam clearly being Machria like in the Machlokes between Rabbi Akiva and Rabbi Shmuel? This is Rabbi Akiva, that there was a Heter Basar Nechira when they were in the Midbar. But you have to be very careful here. Says the Rambam right there, "VeNitztavu BaMidbar, the Yidden stating that weren't commanded in the Midbar. She'kol Rotzeh Lishchot, that if anybody wants to Shecht, Lo Yishchat Elo Shlamim. He should only Shecht Shlamim." She'nemar the Pasuk says, "Ish Ish MiBeis Yisrael VeHaGer VeO Pesach Acharei'o Moadim BaGoyim Lo Men Asher Yavi'u BaGoyim VEZAVCHU ZIVCHEI SHLAMIM LaHashem Oyso." But they were commanded, says the Rambam, that if somebody wanted to shacht, you have to shacht the shlamim, you have to shacht dafkin d'azur. But if you wanted to not shacht, all you wanted to do was nechirah, this is something that you were allowed to do. You know what's going on in the Rambam? The Rambam is learning like Rabbi Akiva, not like Rabbi Ishmael. The Rambam is learning that there was a heta b'sot nechirah when they were doing the midbar. But the Rambam the first is learning the parshas chukos d'azur, NOT LIKE THE Rambam's Rambam and all those Rambams in the kachum d'galakis. This is shchitah, this isn't the kedusha volume. As we spoke about in the introduction to the masecta, this is not in the in the avodah volume of the Rambam. Over here the Rambam says that you want to know what this pasuk is talking about, it's talking about pasuk taiva, that's what's going on over here. But in Rabbi Akiva's world, why would there be a halacha of shukos d'azur for pasuk taiva? Zog the Rambam, I'm going to tell you why, cuz even though they were allowed how to eat pasuk nechirah, but at the same time, if you wanted to shacht, you had to shacht dafkin in the Bais Hamikdash. That was something, zog the Rambam, you had to do. The Ramban said this shtikel Torah, but he said it in Rabbi Ishmael. It came on this angle of fallen from the Ramban to say that in Rabbi Akiva's world where you can eat pasuk SHUKOS PASUK NECHIRAH, WITH A CHIYUV KORES NO LESS. The Ramban says I think the shukos d'azur for sure is telling me there's an issur shukos d'azur even for chulin. Must say that's Rabbi Ishmael who holds there's an issur pasuk taiva. Not only can I eat the pasuk taiva, I can't even shacht it, and if I shacht it, I'm even going to be chiyuv kores. Oh, but the Rambam learned like Rabbi Akiva. Like the nice kailim say, the Rambam learned like Rabbi Akiva. And afilu hachi he learned the shukos d'azur in the parshas acharei by saying the Ramban said I prefer to learn the shukos d'azur. He was mefaresh it in the identical way. But he did it even Rabbi Akiva's world. The Ramban couldn't be massive with Akiva's world. Would it be manifest this tradition maker? Rambam says, "What do you mean? It's very simple. If you want to eat you can eat you want to eat but here's the rule. This is what you got to know. If you want to eat make sure you eat it in the base of bring it as a and then and only then are you going to be able to go ahead and eat it in that way. But here's the point. The Rambam is being in the same exact way that the Ramban is with one huge caveat. And the huge caveat is that the Ramban only heard that in Ishmael's world. >> [snorts] >> The Rambam was able to entertain this even in Akiva's world. Meaning They are days for sure how you learn the is the is the Akiva. What about They are days for sure days that's for sure the What about they are days The way the Ramban learns it's this it's the identical Akiva. These two had to learn days. These two had to learn they are but as it relates to the Rambam sheet the Rambam said no. They are days yeah that's that's but as it relates to they are days not to be confused with they are days As it relates to they are days there's one I think there's one how to learn it. What the is saying is there's an issue not only for there's an issue for as well. That was something that was the gay when they were in the mid park it'd be true for Ishmael for sure but the Rambam says I hold like Akiva and I believe that it'd be true in the world it'd be true in the world of Akiva as well. So here's the question. The question is according to the Ramban that the issur de chutz bechulin is in Rabbi Yishmael. So, I understand a little bit what the issur is. The issur is some thing related to the fact you weren't allowed to eat basar ta'avah. YOU CAN'T NOW EAT BASAR TA'AVAH. SO, NOW you can't eat basar ta'avah. You can't even schecht basar ta'avah. And if you schecht it, you're ready to be chayav kares. But, in the Rambam's world, that this is true even according to Rabbi Akiva, what's pashut pshat? I'm allowed to eat basar ta'avah. I can even eat basar nichera. But, if I schecht, so if I go deer hunting, right? And I am a sharpshooter, and I nail the deer literally between the eyes, boom! I could do that. Add something I mean, I am Tshuvas HaRa'N to be Yehudah about Jews hunting, right? But, that's something that theoretically I'm allowed to do. But, in terms of shchitah, oh, shchitah, that's something I'm not allowed to do. What would be pashut pshat? So, the Emes says, I saw the Netziv in his Ha'amek Davar, in his pirush al ha'Torah, says, "And l'chora it's pashut." He says something very beautiful. He says, "I believe it's the Rambam l'shitasa." We know that the Rambam has a shitah in the chiddushim in the world of tamei akravanos. Rambam says it in his Chelek Shlishi of the Moreh, and the Ramban brings in the beginning of Vayikra, and he was very unhappy with it. Teyo du'a, we've spoken about this countless times. But, the Rambam says that the whole yesod of korbanos was to be marchek the Yidden from Avodah Zarah. The Yidden in the midbar were were in the Yidden in Mitzrayim were sh- steeped in Avodah Zarah, the culture of the Egyptians. And as a result, this was something that was very much a part of them. And the Rambam says that Hakadosh Baruch Hu gave the Yidden a parsha of korbanos, and the purpose, the objective of the parsha of the korbanos was through that to distance them, to be marchek them a little bit, to be marchek them a little bit from the Avodah Zarah that they were steeped in. But, the Rambam says that was the yesod of the korbanos. The Ramban says if that's the case, so comes out the whole Indian of carbonus is just to be miraculous from all these stussen. So then it has the Torah talk about Right, the Ramban asks all the cashes that he asks. One thing is clear. The parsha of for sure is related to this Indian. How do you know that? It's a possuk in the Torah. The Torah cannot have been more clear. The Torah says what's the Indian of the issue of carbonus? Right, that's what we're trying to accomplish. What does it mean? Like this, by you making sure there's not going to be an issue of you'll be prevented from ever going ahead and bringing carbonus to the shadim. The issue is related to what does the Torah It's related to the fact that we don't want you bringing carbonus. Why don't you DO IT THAT'S THE WHOLE INDIAN. WHETHER YOU LEARN CARBONUS LIKE THE RAMBAM or the Ramban or the so many times or like the understanding what the Rambam meant. But one thing is clear. When it comes to THE TORAH WAS WHAT THE ISSUE IS. THE ISSUE IS WE DON'T WANT YOU TO THE SHADIM. AND LIKE THIS, BY US TELLING YOU LIKE THIS LIKE THIS YOU'RE GOING TO BE SAFE. Until we learned today's daf, I think, we were always of the opinion that the we're so worried you're not going to do it. You know what we say? If you have don't do it outside. No to do it inside the temple. You do it inside the temple, you do it inside the temple. You're not going to be Do you know what emerges from today's right? In for sure The Rambam held this of was so prevalent that you know what they even said? Full stop. No do it in the midbar. It's not happening. But the Torah In small's world, Rabbi Akiva says I'm not going to tell you boss of the table. I'm not going to go that. But shchita, SHCHITA'S OUT. YOU'RE NOT SHACHTING. IT'S NOT HAPPENING. THIS IS NOT SOMETHING you're going to do. You're not going to be able to shacht. And the reason is cuz I'm afraid that if you're going to shacht, you're going to go ahead and you're going to shacht l'shem achila." How do I know that's the pshat? The pasuk says. The pasuk says clearly that l'shem achila is the reason. The whole idea is is to prevent normal once it came into Eretz Yisrael. That was manifest only in Mikdash and in Korbanos. But when the Yidden were in the Midbar, and it could be it's because they had just left Mitzrayim. I mean, we can come up with a svara of maybe why it would have been that way during the 40 years that Yidden were in the Midbar. But the point is the whole issur was related to l'shem achila. And that is a reason to go ahead and to prohibit a shchita. If that's the reason to go ahead and prohibit a shchita, it tastes it has to be for shchitas kodshim. It's something that theoretically could be for shchitas chulin as well. But the bottom line is for sure in the Rambam's world, the Rambam published his work who very much tightened up all these halachos based on this havana, this understanding. It's so gishmak why the Rambam would hold that even Rabbi Akiva's world, right? Doesn't make any sense. Rabbi Akiva's world, I could do nechirah wherever I want, but shchita I can't. Yes, shchita there's a concern with that's THE WHOLE POINT. THAT'S ONLY A concern when it comes to zivcha. When it comes to, you know, deer hunting, that's not something I'm worried about. And as a result, over there you want to do that LET'S DO IT THAT'S NOT going to lead you to shacht l'shem achila. The chashash of shachting l'shem achila was such an issue on Korbanos during the 40 years in the Midbar that it was something that was negating not only It was something that was negating not only the shachting of kodshim, but it was something that was negating the shachting of chulin as well. You know, just one other point to say this with a slightly different nusach. You know, we mentioned so many times in the course of the daf that the machlokes of Shimon Rabi Akiva is according to Rabi Yishmael, there was an issur basar b'chelev for 40 years in the midbar, and when they came to Eretz Yisrael, they got a heter. Now you're allowed to eat basar b'chelev. Whereas according to Rabi Akiva, according to Rabi Akiva, they were allowed to eat basar b'chelev, there was a heter. And when the Yidden came into Eretz Yisrael, now all of a sudden it was nischadesh uh all of a sudden it was nischadesh issur, right? It was nischadesh an issur. Now all of a sudden you're not allowed to eat the basar b'chelev, now all of a sudden you have to shecht. I think in the Rambam's understanding, although it's true what we just said, but I think the nature's a little bit different. I think in the Rambam's world, even Rabi Akiva understood that the halacha of basar b'chelev as b'ishrus I think issur. The whole point of it was is we don't WANT SHCHITA B'CHOL HAMACHANA. THAT'S not something that's going to happen. You know why? Because v'lo yishal b'chayav es ha'maseer. And as a result, this is not something that I And really I think say Rabi Yishmael, say Rabi Akiva started from THAT POINT. THERE'S NOT GOING TO BE SHCHITA b'chol achilu CHULIN IN THE MIDBAR. BECAUSE OF A concern it may lead to v'lo yishal b'chayav es ha'maseer. The shiyur was now what? Okay, so you can't shecht b'chol. So what does that mean? Rabi Yishmael said that means you're not eating basar b'chelev. What do you think it means? That means you want to bring a korban, you want to eat flesh, bring a korban. Rabi Akiva says no, it just means I I know I think that's too harsh. I think that means that if you want to do shchita, you're going to have to bring a korban. But you want to eat basar b'chelev, you could eat a basar b'chelev. Rabi Yishmael Rabi Akiva are both coming from a place They both learned from Yikra Yud Zayin in the parsha of Shchutei Chutz the same way. The question was now what? What's the next step? Did the issur shchutei chutz b'chulin mean oh I can't eat basar b'chelev? That's the logical mahalacha. That's what Rabi Yishmael said, that's what the Rishonim say is for sure yotzei min ha'lashon min ha'pshutei shel mikra. Rabi Akiva says no, I'm going to tell you a a blitzedige chiddush. I'm going to tell you the issur shchutei chutz, you know what that resulted in? What that resulted in was that if you want to go ahead and you want to eat b'chelev, I'm going to let you eat b'chelev. I'm not going to take away and I say you can't eat what I'm going to say is you want to eat you I'm sorry is only going to happen in the base of if it's not in the base of it's not going to be okay but I think one of the big of this rate again it's in the toys for it's in the and in it's in the and it's not such a big but what's coming out over here is there's a that we always thought for sure but really when you go through the a little bit better there's a whole another and said it only the said it and and that is there was an when the in the not a but when the in the there was an to go and to I think maybe you can make a a dick and we'll end with this and that is in the of so so the says very clearly I should I I should I the carbon says the that's not okay the show you the they have the the that you shouldn't do this what you should do is bring it to the and bring this fashion okay the the of I should I should he's going to bring an or a he's going to bring either a carbon or he's going to bring a what's a we know is always a a carbon why is it then in the of what does the say DON'T BRING BRING THE SCHLAMM IN THE BASE OF BUT IT COMES A LOSS, WE'RE TALKING ABOUT AN OIL OR SCHLAMM. WHY BY SCHUT chutz is it a schlamm dafka and by a loss chutz is it an oil or oil azova? Kipshuta this is a parsha of the mukdash my cousin with David where Rashi learns. So the schlamm don't check the chutz bring it inside and the OIL AND THE SCHLAMM DON'T BE MYLAR BY CHUTZ BE MYLAR INSIDE. DON'T CHECK THE OIL OR THE SCHLAMM in outside and don't be mylar the oil or the schlamm in outside. I would have been the rambam learns and where the rambam is also learning if you should make a broil and cheat us with Rabbi Shmuel. That really the parsha of schut chutz is a parsha of chuler. It's a parsha of chuler. So what's the Torah telling you? The Torah is telling you want TO EAT A STICK FLESH, DON'T JUST EAT A STICK FLESH. BRING IT AS A CARBON. WHICH CARBON? There's only one option. We said it's only the schlamm because THE ONLY TWO CARBONS THAT were brought in the double with the oil and the schlamm and the only one of those two where you're getting a little meat from it is the carbon schlamm. So look the Torah that I'm telling you now let it do it. She had been bene Israel my shame so I put on my shoulder. That's not what you should do. You want a piece of meat who IS THE SCHLAMM WITH ALL BUT THE SECOND parsha is already a parsha of a loss chutz. You start coaching COULD BE AN OIL OR IT COULD BE ANYTHING else for that matter either. But the bottom line is the reason there's a dog or schlamm dafka in the parsha OF SCHUT CHUTZ TWO SUKKUM LATER IT'S OIL or azova because the parsha of schut chutz is a parsha of schut chuler and in the parsha of schut chuler this is the way it is as it relates to a loss chutz that's already a different parsha it's going to be different. Just to end with one last thought. I know I said we're going to end with this. We'll end with one last thought. The last gemara that we learned together. So the gemara said something very interesting. Right the gemara was handling all these different sakinim and these knives with all these gemaras and is it a good gemara it's not a good gemara. And then the gemara says with Asher Brader of Avi told Ravashi, what if I have a knife and it's dam you the sasa? It's mamish it's like a saw. It's saw but but it's more like fuzzy cuz it was shaven down a little bit. It's not mamish a problem. Ravashi oh that? Man you have me to be off I wish you'd give me a piece of meat. I would eat it this second. A pillow of a mother of ashes. It sounds like a fresh like what's going on over here. I wish somebody would give it to me. So, I saw a Mar Golus. I mean, you know, this is where you go with a Gamara like this, right? In the safe in the he says I remember I once heard of shot based on a Medrish. The Medrish says as follows. The Medrish says Rabbi Yudan bar Rabbi Shimon. Rabbi Yudan bar Rabbi Shimon said Behemoth is the Leviathan. Ain K'neged Tzadikim L'asid L'avo. There's going to be a match, literally, a match. It's going to be the Leviathan going up against the Behemoth. And he says all the Tzadikim are going to be in this stadium, in this arena. And they're going to be watching. And this going to be this incredible, incredible event that's going to go on. It's going to be such an amazing event. >> [snorts] >> And the only people that didn't see these matches by are going to be the ones that are going to be invited to see the night of Kitzes in the Mexico side of the Medrish says. He says how they going to How's this going to end? Like, you know, usually, you know, you want to have a little suspense, but I guess, you know, Kitzes weren't invited, so we might as well know. So, exactly how is this going to go down? He says the Behemoth is going to take He's going to take his horns and he's going to rip into the Leviathan. The Leviathan knifes the Behemoth and the Leviathan is going to take his Sanpira, right? He's going to take his fins and he's going to whack out the Behemoth. The Behemoth. And then the realms going to sit together and they're going to have a Suda. They're going to eat from the Behemoth the Shora bar and they're going to eat from the Leviathan. So, you want to know how the Shora bar and the Leviathan is going to play itself out? It's going to start off with a game and then afterwards, after they get killed in this way, everyone's going to sit down. The Medrish say you can't eat a salad with a How do you eat the salad about the when you attacked it, right? Blind side, whacked him out. He's out for the count, tore his ACL and all, and now you're going to go ahead [laughter] and you're going to eat it. You can't do that. But like it's a mishnah. How can If you look at the This is a megaira. THIS IS LIKE THE SWORD. THERE'S NO WAY IT'S going to be okay. 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He says, "I'M GOING TO I'M WAITING FOR THE DAY WHEN WE'RE GOING TO GET TO EAT FROM a meat that's going to have a that's going to be going to be like the megaira. This is the that's going to eat lots of love This was the I mean you all let me busy didn't want a piece of meat. But Rabbeinu Margolis who's the ultimate riddle solver he said this is a remez who like to this measure that says the lots of love of the the sort of that great great sort of that the I'm going to eat from is going to come about from a sort of thing.