Chulin 28

Today's stuff is holding that and we are eight lines from the bottom of that on the base on the Yehuda mission of Ben today's stuff is being learned as a for the other Yeshaya Ben Brock today's stuff is also being learned for nishmas Jamila but symbol. So yesterday we began the second paragraph of school and it's called it deals very much with ideas related to shrita specifically it's a death that requires an asterisk from the standpoint that it's very informative and foundational as it relates to the the source >> [snorts] >> to what exactly is shrita has to be involves many that govern it and what we saw in the course of the was five potential in the to exactly what the definition of shrita is additionally at the latter part of the of the talked a little bit about what's the to if in other words all five that the brought for involved a him the question is there's a lot of as it relates to in as well as the two of only one but what is the to and the brought a it says to a the will be him to if what's the purpose of this my brother and the said my the of if the of if so [snorts] in the latter part of the daf, we shifted our focus from schitas beheima to schitas oif, the gemara now is going to very much pick up on that note. In fact, the entire daf, mechila v'tzoif, is going to discuss different halachas related to schitas oif. The very first part of the daf, the source to schitas oif min ha'Torah, and by the way, is there even a source to schitas oif min ha'Torah? So, the gemara omra v'Yehuda mi'shum Yitzchak ben Pinchas, ein schita l'oif min ha'Torah. There is no obligation mid'oraisa to shecht an oif. How do I know that? Because the pasuk says, in the parsha of kisui hadam. So, kisui hadam is the name of a perek in maseches chulin. The halachas of kisui hadam very much intersect with the halachas of schita. The Torah says that in the event that somebody shecht a chaya or an oif, if the dam is going to spill on the ground, v'chisa b'afar. There's a mitzvah d'oraisa to go and to cover the dam. Interestingly, it's not a mitzvah that one has to do with the dam of a beheima, it's only nogaya with a chaya or an oif. But, either way, the pasuk says, in the context of kisui hadam, v'ish asher yosid se'id chaya oif asher yochal, v'shafach es damoi, v'chisa b'afar. You know what it sounds like? It sounds like you don't have to shecht the oif, as long as it's v'shafach, that in and of itself is going to be okay. Shouldn't the lashon of the pasuk have been v'shachat? Said Rabi Yehuda in the name of Rabi Yitzchak ben Pinchas, you see from here, ein schita l'oif min ha'Torah. But, the gemara says, if v'shafach is a de'ik, and this is the makor to ein schita l'oif min ha'Torah, chaya nami, then there should be no schita when it comes to a chaya either. The same pasuk that says v'shafach regarding the oif, says v'shafach regarding the chaya. But, the gemara says you can't say that. You know why? Because iskash l'psulei hamikdashin. So, we'll see more about this in the course of the daf, but we have a hekesh between a haya and a beheima that's psulei hamikdashin. A beheima that's psulei hamikdashin means a beheima that's kodesh that has a mum, so then now if you wanted to be poited, you could be poited. And the pasuk says regarding such a beheima that you're allowed to eat it in the same way you eat the tzvi and the ayil. Meaning, kodesh has a lot of halachas that limit the way you're allowed to eat it. But that's only true if it's not psulei hamikdashin. The Torah says in the event that it has a mum, so then you could eat it the same way you eat the tzvi and the ayil. But we learn from the comparison of the psulei hamikdashin to the tzvi and the ayil that just like psulei hamikdashin requires shchita. Why does it require shchita? Because it's a beheima. Beheima always requires shchita. So too, the tzvi and the ayil also requires shchita. So the Gemara says you want to know why when I could a darshin v'shafach hadam, to teach me b'shvicha b'alma saggi when it comes to a haya, the same way we darshin it when it comes to an ayil, it's because when it comes to a haya, we already have a positive source that says it requires shchita. It's the fact that it's iskash l'psulei hamikdashin. But the Gemara says if that's the case, oif nami iskash l'beheima. Don't we have a hekesh between the ayil and the beheima? The braisa that we started the daf with, that we saw on the top of the amud. D'ksiv zos Torahs habeheima v'ha'ayil. And if a beheima requires shchita, that should mean that an ayil requires shchita as well. The Gemara says true, but oif v'shafach hadam, which I do. I understand I have a hekesh between the beheima and the ayil, but don't I also have the meitah v'shafach hadam, ayil? And that overrides the hekesh. But the Gemara says if that's the case, then why don't you say v'shafach hadam, ayil to override the hekesh between the haya and psulei hamikdashin? You're going to tell me because there's a hekesh m'man nafshach. In other words, my chos shai d'leya ayil, shai d'leya haya. How do you know to say that v'shafach hadam, ayil is coming to be m'ma'et that shvicha b'alma saggi when it comes to an despite the fact that you have a heck is those terrorists have a hammer of life. Maybe say that the Shofar is done is coming to be the Maya Chaya despite the fact that you have the heck is between the Chaya and the Holy of Holies. So the Gamara says I'm going to tell you why it's stubborn the solid minute. It's more stubborn that the Shofar is done like is referring to the life than it is referring to the Chaya. And the reason is because if you look in the possuk, the possuk says the Shofar is done like right next to the dimension of the life. As you all say Chaya or life as you say you all have the Shofar. Now the Shofar in Shofar is referring to the Chaya and the life that I mentioned prior to it. But it says it immediately after the life. And indeed it says immediately after the life it's more stubborn to say that the Shofar is referring to the life. In other words, Rebbe Huda Rebbe Yisrael Pinchas said in Shofar in the Torah. You know how I know that? Because it says the Shofar in the parsha of Kisei Adam. And the Shofar teaches me the Shofar Masachi. I if the Diyuk is the Shofar that it says in the parsha of Kisei Adam. The parsha of Kisei Adam is not only true for life it's true for a Chaya as well. So just like this is a Makor that in Shofar in the Torah it should be a Makor that in Shofar Chaya in the Torah. And we know that's not the case. The answer is that as it relates to Chaya there's a heck is that teaches me that the Shofar is the Shofar of the Holy of Holies. Doesn't this also have a heck is those terrorists have a hammer of life? Yeah but you have a Miyut. Okay so how do you know to apply the Miyut to life maybe apply it to Chaya. They both have a heck is going up against the Miyut. So my the answer is because it says the Shofar next to the life. It's the proximity. It's two words closer to life than it is to Chaya. And it's for that reason we put it on life we don't put it on the Chaya. Siman is noble down below this is a siman for three cashes that the Gamara is going to ask now on Rebbe Yisrael Pinchas base. For the first cash show I'll show you if somebody shacked an animal that requires Kisei Adam and it's noble below. However the shacked wasn't a proper shacked it ended up being in a veil law. Or if somebody did or he did equal so that a lot is possible you are part of your exam you don't have to do kiss you down only time you do kiss you down is in the event that you did a a proper street but to the extent it wasn't a proper street that done then there's no kiss you down if you going to tell me there's no such thing as street that anyway when it comes to an life so you street that also you buy key How could it be a lot that the only time there's a mix of kiss you down by an life is if you did a street that if there's no mix of street that the cloud when it comes to an life says the Gamora great kiss you down me sad but I who said that that mission that says or I know you part of the is talking about the mix of kiss you down by an life talking about the mix of kiss you down by a a higher for sure has a mix of street that and that's what this a lot is going to be in a good touch now another kiss you down from a price of a street If somebody something again that requires kiss you down but it's all now the person over here needed the blood so because of the fact that he needs the blood he has a self a little bit of a a situation on the one end is a mix of a kiss you down the problem is he doesn't want to do the kiss you down he wants to keep the blood for himself so what should he do I have a lot of kids that do I say if you're trying to work around it just don't do a real street that If you don't do a real street that like we mentioned from the mission a second ago there won't be a mix of kiss you down and if there won't be a mix of kiss you down it's like this you'll be able to keep the down now my love life isn't this price of probably talking about an life why do we assume that the maybe unique because here this person we know wants the down the down of an life was used sometimes actually says to protect against certain that grows in big data center a most of a lot but the point is that's what people sometimes used to use them for. So probably it's kissuy of dam oif because that's probably why the person would want the dam. And you see clearly that if you or if you in that instance is not going to be an issue but the says there is sometimes a usage that people have for the blood of a they used it for certain dyes. Again, this braysa like the previous mishna could be is talking about it's talking about a of course has a and here of course there would be that if you did a it would not require to my third because from the mishna paragraph mishna that we know well in the event that a didn't with a and he did it with a that's not the way you're supposed to do it you're supposed to do it with a but he did it with a knife is >> [snorts] >> that it's not kosher in the world of in the world of but this is going to be to the which means in it's what's the if you're going to if you're going to tell me there's no name of the I understand if this was so he rendered the a why did he render it a because when he did the he had to go through the I guess and that in and of itself is one of the money but at the same time why is it in a why is it to this we should say that the at the very least was my to to say to say that it's not going to be that was the background to this the background is a that we learned together last week and that is the discussed a little bit why is it is why is it a why is it a he did a it's a treifa. But should there not have been at the very least a treifa? And the Gemara had two mahalchin. Why? One was because when a person is molik b'sakin, he's dayris. L'manda amar malika had to be done dafka in a pushing way as opposed to being molik umavi. Additionally, the Gemara had a tzad that maybe it's because of chalada. So the Gemara already addressed why it's metama begodol base olia. And the short answer was it's because it's not ois chalatin with one of two of the five halachas from Moshe Rabbeinu. So additionally, if you're going to tell me there's a hilchos shchita min ha Torah when it comes to oifis, I understand why molik b'sakin is metama begodol base olia cuz you tripped up either on hadrasa or on chalad. But if you're going to tell me that there's no shchita min ha Torah anyways, so what's the issue? There's no halachas that govern the way you have to kill this oif. So if that's the case, what should be the problem? So again, I understand it's a treifa. There could be a concept of treifa. But in terms of nevela, that's something that makes absolutely no sense. And the Gemara says this is such a good kasha on what Rebbi Yehuda said in the name of Rebbi Yitzchak ben Pinchas. This is such a makor that yesh shchita min ha Torah that the Gemara has no choice but to say "Who the amar ki haitana?" That enochi nami, this Mishna is the way ki Rebbi Yehuda mi shum Rebbi Yitzchak ben Pinchas. How could Rebbi Yehuda mi shum Rebbi Yitzchak ben Pinchas be choylik with a Mishna? He can't. However, he has a tzad of the mesayalei. Who's this tzad of the mesayalei? It's the following braysa. The tanyu Reb Lo Achai ben Rebbi Yoi. Ma tam l'lo amar? The pasuk says regarding psulei hamikdashin ach kasha yeochal asat tsvi ba'aso ayil kein toichlenu hatomei v'hatohor yachdav yoichlenu. So again, this is the drasha that we mentioned at the beginning of the daf that we said the Gemara is is to go into a little bit more. So the Torah over there is talking about a behema kasham. It has a mum. It's psulei hamikdashim. You don't have to treat it anymore with all the stringencies that you have to treat kasham. So, for example, you could eat it bishalah. Right? There's a lot of kulos that suddenly you're going to have. Hatamei da hatar yakhtov. And when the Torah tells me this halacha, Torah gives me a mashal. The dubna maggid's mashal. Ach kashir yeiyochal es hatzvi. Das ayil kein to'chlen. The way you eat the tzvi and the ayil and the yakhmur, right? This is the way that you are allowed to eat this as well. And the gemara asks, "Reb Elozar ben Kappar berebbi talking, "Chimalo madu mitzui ayil miyata?" A mashal always has to add a little bit of havana to the nimshal. What exactly is this mashal teaching me?" Said Reb Elozar ben Kappar berebbi, "Nothing." Hareish habola lamei? The tzvi va'ayil were written in a way like it's coming to teach something. Over the emes is ben nimshal lamei. It was put in here not to teach, but to learn. Mi talmidei yotzei mikulo. This what's going on over here. That really it's coming to learn something. What's it coming to learn? Makkes tzvi va'ayil psulei hamikdashim. Coming to be makkes tzvi and the ayil psulei hamikdashim. Makkes tzvi and the ayil psulei hamikdashim beshchita. Does it require shchita? Makkes requires shchita. Right? How do you know that? I mean, first of all, it's a behema. And by the way, it's the pasuk right before that that says "Vezavachtem mikol behema mitzayid." The grace of pasuk in parshas Re'eh perek beis is one pasuk prior to this one. But either way, we learn from here "Af tzvi va'ayil beshchita." So, do the tzvi and the ayil require shchita as well? Okay. We really need the next line. The oif, as it relates to oif, that was not iskash to psulei hamikdashim. Kasham in the shchita midivrei Torah ela midivrei soferim. So, Reb Elozar ben Kappar berebbi said that in this pasuk over here, "Ach kashir yeiyochal es hatzvi." "Kein to'chlen otomei da hatar yakhtov." That pasuk teaches me what I need to know as relates to shchita min haTorah. Behema, that's five mikra'os halachos leMoshe miSinai. That we know already. Even [snorts] shchita min hatzavar could be as mikra'os. So, the ikar halacha of shchita that is possible when it comes to a beheima, or at the very least it's yesterday's daf. As it relates to chaya, and as it relates to an oif, said Rebbe Elozar Kapor bar Rebbe, it's tut zich all in this pasuk over here. From the fact that we were makish psulei um mikdashim to the chaya, hareizei bal olam mitzvinim tzo lamid, to teach me that what? That a chaya requires schita just like a beheima, and also to teach me that only the chaya requires. From the fact that we're only makish the chaya, and the Torah was not makish the treif. Right? The Torah could have said you could eat the psulei um mikdashim the way you eat the chaya, the way you eat the chicken. It didn't say that. Why? Because the Torah wanted me to know yes schita l'chaya min ha'Torah, and no schita l'oif min ha'Torah. But the bottom line is, you have [snorts] here a Mefureish Tana that holds ein schita l'oif min ha'Torah. Who the am arki it is? Any kinami, the Mishneh Molech bisakin is mefureish that there is l'oif min ha'Torah. But Rebbe Elozar Kapor bar Rebbe Omer, he had his shtikel Torah, his drasha, to teach me ein schita l'oif min ha'Torah. So let's go to Maimonides the Bal Ha'Maor Rebbe Elozar Kapor. Is there a name that we could put to the face? Meaning, can we name the Tana that holds that yesh schita l'oif min ha'Torah. So the Gemara says yes, we can. Rebbe Hiya is Rebbe. The Tanna, we learned in a braisa, this is from the Yesodei ha'Torah braisas in the world of the first part of Maseches Chulin. Rebbe Hiya Omer, Rebbe says, it says v'zivachtem b'chol nafsho, asher lo cha, kasher tzivicha. And if you look in the psukim, I mentioned this in the introduction to the Masechta, there is no mention anywhere of how schita is supposed to happen. We had some remasim, right? That was in yesterday's daf. But there's certainly no mefureish pasuk in the Torah anywhere that tells me hilchos schita. Milamdim, you know what you see from here? Shenitstavah Moshe, Moshe Rabbeinu was commanded Torah sheba'al peh, al ha'veshet v'al ha'kaneh, regarding the esophagus and the trachea. Additionally, it's one and it's Rubashkin when it comes to be him and then you have to have two. But what's the bottom line? You see over here that it's motion. That's what we need. Yes, the bottom line is we just concluded the first part of the day which mentions a month Biggest turn up started off with a memory from Yehuda, but it ended really very much turn on my brother and brother. My brother turn on whether or not yes Rita men are tired. That's the star mission in that's also [ __ ] as Robin the price of a cashier to be seeking was not only on the be him or but it was also on the other brother brother learned from the fact that we equate to the doctor the higher and not the we learn from the sheet of a minute of a sheet of a life minute there's one very important here in the city that we need to speak out before we go right there. And the rush is really right at the beginning of the day on the bottom of as she says that even the man that holds that life minute it does not mean that you could put a bullet between the eyes of the and go ahead and eat it. There is a concept of the veil of when it comes to an just the concept of Thomas base of tells you that there's an idea of the veil of when it comes to an that's a unique type of the table says as it relates to this him of is in the context of Thomas so we know for sure that there's something called Thomas the veil of when it comes to an what do you mean I thought it was a in sheet of a life minute just that when you kill the if you don't have to follow the shulchan aruch of the five that govern the way shita has to happen but at the same time the Mesa the Riga of the if has to happen in the simanim either the corner and the vashet but where is what a narrow way you have to do a shita here you could do a you could do an you can violate the Russell and Well well all those things are not going to matter but at the same time it's a double portion that there is a concept of the when it comes to an if because otherwise the whole partial of the would have no market and we know for sure that they talk about the concept of the so how you kill the if is for sure governed by some the child of the in this the school SCHOOL IS THAT THE GAME or no as long as you kill it by the so it's an interesting thing you would think the whole of the is the fact that there's a on what's the difference if you kill it [snorts] by the you kill it in the heart you kill it in some other way the is no the is even if the there's still an idea that the Mesa has to happen the simanim the child is do you have to be sensitive to all these different nuances in terms of the way it's going to happen at the first actually the in shita life either way we now turn our attention to the second part of the today's stuff is made up of three parts so part two so the mission had said that when it comes to a two simanim when it comes to an if one simanim that's what the mission says a huge on my own in terms of the definition of it might have said I corner that when it comes to it, get to pick, right? This is uh your free will. You want the corner, do the corner. You want the veshet, I'm more of a corner guy. I'm more of a veshet guy. That's fine. You can pick and choose which one of the simanim you want to go ahead and check with. Veshet for like corner. No such thing as being a corner guy. You have to sever the veshet. The only way you can take out the is through the esophagus. I know it's veshet like corner. You know I know that. It says that you can pick whichever one you want. Veshet for like corner. You know why? Cuz my he touched means and the veshet [snorts] is more than the corner. Now how do you know that the veshet is more than the corner? Then the corner. >> [snorts] >> So Rashi says, I'll tell you how you know. Because in the world of treifus, if there is an ass a veshet, if there's a tiny hole, even the size of a mushroom in the veshet, there's a problem. When it comes to the corner, we know even if corner is whacked out, it's still okay. After they cut if you just go and you put it over the edge, that would be a an a fine shita. But what do you see from here? You see that the corner is much more critical than is I'm sorry, you see the veshet is much more critical than the corner. Because that can't live with a tiny puncture in the veshet, but it can live just fine if it's missing half its corner. So I say matters the veshet is more that's the of the simanim. So I said that I see it before cuz I think when the mission says it means me lotion me you had. So according to it means one. Therefore you get to pick or you veshet or you corner. According to it means me you had which is the me you had that's easy. That's for sure going to be the veshet. It says the simanim. Shachat hatsa in gargares pigima the oif. Maybe it's just me but it feels like there's been a lot of simanim here in Chulin, Maybe we're just making a bigger deal about them, but there's definitely been a lot of simanim here. And this is a siman for a whole bunch of toshmas that the Gemara is going to ask. It's going to be malavus all the way now to the bottom of the yam. It's up to Gemara Maseches Akasha on Rav Nachman. Rav Nachman is the one that said "Oif veshet oif kana." The chiyus is in first place as much as not that way. Where is that shochat as a veshet? The price is talking about shchitas oif. If somebody shochets the veshet for nishmas the gargeres, and then after he shocheted the veshet, the gargeres, also known as the kana, the trachea, slipped out of its place. So, the trachea actually says it's mechubas to the lechi. It's mechubas to the jawbone. And it slipped out. So, first he shocheted the veshet, and afterwards the kana was dislocated. She'era, the halacha is it's going to be kosher. Nishmas the gargeres. If first the gargeres slipped acher shchitas veshet, then he shocheted the veshet, so it's going to be possible. Possible The reason it's going to be possible is cuz it's a treifa. So, if it happened before the shchita, that's a problem. If it was nishchita, and then afterwards it was minishmita, obviously that's not in the shochat as a veshet. If nishmas the gargeres minishmita, would we have to shochet when he shocheted the veshet? And then he found the gargeres was shmuta. Any of the day as a safek. Im kodem shchita nishmita, im l'acher shchita nishmita. Zeh haya maiseh. Believe it or not, was a real-life story. Maiseh shehaya kachaya. The amud kol safek bishchita. This is not surprising. Psula is going to be possible. Right. Ches kesain is a vuach. Even chaya, etc. etc. But what's the Gemara's kasha? What's it doing to Rav Nachman? The evil shchita begargeres lo ikatonai. Why is this price is so busy about shochat as a veshet? The same shaila would have been if it was shochat as a gargeres. SHOCHAT ACHER MIN A SIMAN. WHY ARE WE MAKING A BIG DEAL about the veshet? Oh, must be cuz shchitas oif has to be the veshet. It's a raya to Rav Nachman. It's a kasha to Rav Nachman. The Gemara says "No, mishum the gargeres avida lishtamutei." Because, again, when our farmers were shochting and the metzius is that it's more likely for the gargaris to slip out of place than for the veshet. So being that this is the case that's more likely where you would be shochet as a veshet finish gargaris supposed to be the other way around, right? So this is like a normal way for it to happen right supposed to shochet as a gargaris finish veshet. This is the more likely more likely way for it to happen. So we talking the more normal case but don't get so technical. There's no question in the world if it happened in the reverse order that the halacha would be the same. So another one from a braisa shochet as two simanim. But if if somebody shochet two half of simanim by the if he shochet half of the cona and half of the veshet psul it's going to be psul. Why? Because you have to shochet either one full siman or a reva of one siman. In this case he didn't do the inside of the beheima. Goes without saying by beheima if you shochet it half and a half it's not going to be okay. Right what's the inside of the beheima? Because if you shochet half the cona half the veshet by the if at least together you have one siman. By the beheima if you shochet half of one and half of the other together you have one siman which is a problem because you really need two. Rebbe Yehuda Rebbe Yehuda says by the when it comes to the if ad she yishakhet es ha veshet es ha veridin. When it comes to the if it's not going to be kosher unless you shochet the veshet and the veridin. So more about the veridin in the third part of the daf. But what do you see from here? You see from here that which one did Rebbe Yehuda say you have to shochet? The veshet. Why do you say the veshet? You should have said one siman and the veridin. Why do you say the veshet? So they want to say it's between the veshet and the veridin. Rebbe Yehuda holds you have to shochet the veridin. Again more about that later. But being that Rebbe Yehuda holds you have to shochet the veridin and the veshet is next to the veridin so it's just easier for the shochet to go take out the veshet and the veridin boom. The cona and then travel to the veridin that's a little trickier and therefore he said the veshet. In Rebbe Yehuda's world it makes sense that that's probably what the shochet is going to do. See he's not stipulating a halacha he's just telling you probably the way it's going to play itself out. Touch my third touch my shochet gargaris in the event that the shochet when he shocheted >> Half of the gargaris again the shock today and then he waited the amount of time that it would take to do a shita. That's the sheer shihia more about that in coming dafin. The gomorrah and then he completed the shita. Shita the law is that the shita is going to be kosher again. So what happened? He shacted half of the gargaris and then he did a shihia and then he completed the shita. The law is it's it's going to be kosher. Okay, what's the shila? My love life aren't we talking about whatever the means but aren't we talking about even an oif? And if that's the case when the brisa says that he was gomorrah what did he finish? Probably gomorrah the gargaris. What was the case? Shochet the gargaris there was a shihia and then he finished it for some whatever reason that's not a shihia. But the bottom line is we're probably talking about an oif. Now maybe not exclusively an oif but probably also an oif. And you see clearly shochet gargaris is going to be okay. This is not a kosher on Rav Nachman. Right Rav Nachman. You see from here oif konoif you see from here the konoif is going to be okay but the gomorrah says lie. The behema could be we're talking about a behema. gomorrah gomorrah the shita kulo. And if it means behema it's not enough that you gomorrah the gargaris cuz now you have TO GET THE YOU FINISHED the gargaris and you finished the but there's no raya that we're talking about a behema cuz Rav Nachman maybe that when it comes to the oif echon means it has to be the shochet the shochet the shochet the shochet the shochet in the event that you had the konoif where half the konoif was already pogum. Right half of it was taken out. That does not render it a treifa. For all of course sure and then you did a shita a little bit of a and you took it over the edge. Oh gomorrah shita it's going to be kosher. Says the gomorrah my love isn't this a law true even by an oif? Oh my gomorrah what does gomorrah mean? Gomorrah the konoif. You just feared oif the corner. What do you see from here? That it's just corner is kosher when it comes to an open mouth as light as a hammer. We're talking about a hammer. Oh my god, we're going to go with the meaning you did the Gamora on the corner, but you also go with the and then it says it's going to be okay, one final touch my kids and milk and hot sauce life. How do you do with the hot sauce life? Shed raw. The coin takes his fingernail. He goes through the shed raw, the spine. Oh my freaking ass, he breaks the bone. But wait, right boss, you don't take out right boss. That was the memory from last week. Actually my dealer until we get to either the vessel of let's do this carefully because this is going to be checkmate. Kids and milk and hot sauce life. You go through the shed raw. You break the You don't take out the right boss. You get to the vessel or the corner. The vessel or the corner. You get a vessel or the corner when you get to the vessel or the corner. Holy cinnamon the right boss or in my You take off one cinnamon and right boss or in my Uber when it comes to the cinnamon or right cinnamon because by the they already we know big but they have to take out the two cinnamon. But what's the bottom line? You see from here that when it comes to Malika you get to pick and choose. You can take either the vessel or the corner. The assumption is if you can take it by Malika probably by as well. And if that's the case you have to the right by the have a tooth though. You see it doesn't have to be the vessel. It could be the corner or the vessel. So we had a Malika from the right by the have a tooth When we say a lot of life does it mean you get to pick? A lot of sound like pick the one you like. Or no, a lot of means a lot of you get to pick a lot of says no, it has to be the vessel. We had five touch mars that were encapsulated in a cinnamon. And at the end of the day the Gamora came out to the right by the have a tooth though. Says the Gamora a post script. My have a lot of What's the bottom line? Pick the Gamora my have a lot of Are you paying attention? I just told you you have to the right by the have a tooth though. What more We didn't say a lot of means I hear. WE SAID YOU HAVE TO you have to means checkmate. It means next conversation. We didn't say "Tishbi." We said "Tiufta." So, what else is there to talk about? He says "No, I'll tell you what. Because at the end of the day, it's not really such a tiufta. Because the mashani has some Maybe malika is talking different than shrita. You know why? The shedra mafrakas. Because malika comes from the back. And when you come from the back, you go through the shedra. You go through the neck bone. And by the time you get to the simen, this oif has already seen better days, right? So, at that point, the oif is literally hanging on by a kana or a veshet. >> [laughter] >> I think that that's the case. So, really, it's kamat dead. SO, IF YOU GO AHEAD NOW, and you sever that one simen, so then but if you doing a shrita, so if you come even seven minutes later, I'll say here you come from the other side. You come from the other side. You didn't go through the mafrakas. You didn't do that whole mess. So, as a result, maybe over there you would need a you the veshet dafka. And maybe you wouldn't have the option to do a kana or a veshet. Again, the veshet is more critical to the life of the oif. That is the premise of the shrita of Rav Ada bar Ahava. The fact that you find by malika the kana is enough, could be that's because it's coming after the shedra and the mafrakas. But when it comes to shrita oif, maybe over there it's not going to be the case. And therefore, the Gemara says "My." Says much as the Gemara said "Tiufta to Rav Ada bar Ahava tiufta." You have to know me kara me kasavra me kasavra. The Gemara says "You know something? After a further review, not sure. I think we have to revisit this. I I think I need a better raya than this." The Gemara says "Tashma. I'll give you a better raya." The hu bar Avza. There was a duck. Rav Ada bar Ahava lived in the house of Rav Ada. Rav Ada had a duck. As came in as miss koya dama, and one day, the duck walks in. It's madish not sure. He walks in, and this duck had blood on its neck and it was obvious that something had happened to it, right? It was in some sort of injury. Something for sure took place. I'm my rubber and rubber looked at this duck and he said, "Take care of it." Like what exactly are we supposed to do? Meaning they were trying to figure out whether this duck is kosher or it's not kosher. Could be the type that it's not kosher. Could be the treif. Could be this issue that it has on its neck right now rendered it a treif. >> [snorts] >> So he said, "How do we go about this?" He said, "Schitah and niftah came in the easy thing is go ahead and schecht it." And after we schecht it, we'll be able to do a bedikah and we'll see whether there was a treif or there was not a treif. But rubber said, "I don't like this in this case cuz there were makam nakav kashah. Maybe the blood is coming from a nakav in the vashet and when we go ahead and we schecht the the vashet, you're going to do it ba makam nakav like this when you do the bedikah afterwards, you're not going to see it. Now ordinarily we're not worried about that, right? Because ordinarily famous oifes and ducks are not treif. But over here there's a huge ray so so therefore I have to be chashish. So I'm not sure the schechitah in of itself is going to be okay." So he said, "Niftah came the hadar nishchitah. Maybe let's do the bedikah before the schechitah. Let's right now. Let's uh you know, give it an MRI as we speak." But that should only be bedikah bifnim. You have to do the schechitah first in order to do bedikah. That's not going to be and rubber was sitting and he didn't know what to do. I'm going to have berei. So who was rubber's son, he was there. He said, "I have a very pashtus." He said, "Niftah came ba kan." Let's be baidik the kanah because the kanah you could be baidik ba bachutz. Rubber said, "Vashet in the bedikah ba bachutz bifnim." But as relates to the kanah that you could be baidik ba bachutz. So let's be baidik the kanah and nishchitah the kanah. And we'll go ahead and we'll schecht the kanah. The lashon will know it's kosher. The hadar after we schecht the kanah laf chula vashet we'll take out the vashet and we'll take a look and and see if it's okay, if it's not okay. So Rebbe Yosef turns to his father Rava and says, "Rava, you're right. There's no way to shecht the veshet or be parted the veshet. You're stuck. But, why you thinking so much about the veshet? Let's focus on the konah. The konah you can't shecht because you know, maybe you're going to shecht the makom nekivah. And by the way, it wouldn't just have to be the makom nekivah. It would have to be the makom chatzi konah be nakav. But, that's fine. We're worried about that also. But, I could do a bedikah right now. Right? That was what he said. Nivedkei the konah. Let's do the bedikah right now on the konah. We'll do the shechitah. The konah you could be parted me bachutz. And then afterwards, we'll be parted the veshet me bifnim. And when Rava heard this, he was so excited. Shef nachas. Oh, my Rava Chakam Yosef b'ri betraifus k'Rebbe Yochanan. He said, "My son Yosef is a baki betraifus mamesh like Rebbe Yochanan was." Al mah what do you see from here? Bottom line, echad hakomah ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay ay konah ay veshet. And if that's the case, now we could say it's tzeit en mah. This time without any hesitation and any reservation, tiyuf da de Rav Adda bar Ahava. Tiyuf da. This brings us immediately into the third part of the daf. So, going back to the Mishnah. Rebbe Yehudah omer, Yehudah said that in when it comes to shechitas oifus, the only time it's going to be kosher achshei yishcheit es havariden. Actually, I gave away the punchline. Rebbe Yehudah said in the Mishnah that in order for shechitah to be kosher, you have to shat the verita. Right? What was the lotion? Didn't say a word about what's written. So again, we're a little out of line here. But he said these are certain veins that are in that area that of the and according to you have to go ahead and you have to sever those veriden in order for the shita to be kosher. >> [snorts] >> So made a comment on who does a lot which is going to take us to the end of the comment the said of was like we gave away the by but it comes to be him and you don't have to. And what's the reason? He said because of his the held that when said you have to shat the veriden he didn't mean but he wanted to tell you that he holding it's not enough. No, there's also a lot you have to shat the veriden. He sounds like has a different definition of shita. So no, but that's what he's coming to say. That's not true. His definition of shita is the same as everybody's definition of shita. Okay, so then what does he mean when he said if it's not it's because we know that anytime you shat an animal you also have to worry about the blood that's inside the animal. That is a very very common >> [snorts] >> in the tire. And when you shat an animal, obviously there's a lot of blood. So what do we do to prevent the blood? That's coming up. We do most notably, but there's things that are done to get rid of the blood. You who the held that when it comes to an it's very hard to get all the blood out. And the only way to ascertain that the blood's [clears throat] going to be out is by taking out the veritan. These are veins that have a lot of blood inside of it. If you're going to shaq the veritan together with the shaq of the animal, the blood's going to come out and like this you'll prevent the issue now. So the reason is not it's it's it's a Now why does it have to be done at the time of the it sounds like it has to be done at the time of the time. And we'll see in the the is going to say in the first. So why would it have to be done at the time of the so that we'll see the is going to say it's because at the time of the the is hot and it's very liquidy. Once you let the sit around then it starts to harden and at that point it's going to be harder for it to get out. So wants to make sure that all the is going to get out and the way to do that is while the is highest to go and to take out the like this you'll get rid of the out. Now because this is the whole premise of so it's only by a knife. You know why? So let's see it inside because when you roast the you usually roast it in a one shot. You take the chicken and you you put it on the grill. I will be able when it comes to you're not taking the axe and putting it on the grill. That's a big grill, right? So being that you're going to cut it up the pastrami, the corn beef, the the spare ribs, right? You're going to go ahead and you're going to start hacking it into pieces. So being that you're anyways hacking it before the like you don't need it because that is going to bring out the So when it comes to the if it's going to be hard to get the out through the prep of the food. So therefore you have to do it Take out the do it while the is highest. As opposed to when it comes to the you'll be able to take it out by the because you can anyways end up chopping it up. It's going to be okay. Bottom line says the maybe the time to grab you to the mission down. If he just had a huge right if you think about it, he said huge condition and a huge condition and have one. The condition >> [laughter] >> is only in the condition and have one is to do with has to do WITH THE MORE SAYS WHAT tonight what does it sound like? It sounds like you have to do a the more dictator is is that the word it doesn't just mean kill, right? It has a very very nuanced connotation and it sounds like as a reading it's part of the AND WHERE IS IT EVEN MENTIONED in the mission of it's mentioned IN THE THAT DEFINE THAT YOU DO IF THIS IS JUST A AND THEN JUST TALK ABOUT IT IN IN THE MISSION OF in the mission that talks about rule by in the mission that immediately follows how the have to do and you're not supposed to be in the there's the mission that immediately is followed by the talks about the the this is like from the most of here in this is where told me that we're going to get to the of tell to me over there when you get up to that part of your day actually reading sounds like it's so the says actually in reading not that you actually in that you puncture but the more says okay my actual meaning not even don't edit it right but it is if it said actually in but it doesn't say actually right my actual actually in it's because the neck of has to happen at the time of like we mentioned earlier because that's when the is hot and that's when you're going to be able to get it out so the reason said it in the mission of is not because it's part of the but because it has to be done and if it's not going to be done it's actually not going to work so the location location location of this is actually very much spot on the reason is from a the the reason the >> This is a brice that sounds less wordy than the mission, right? So the mission says that This feels more like a mission. Okay, nice to meet you, too. But you see that in the street you have to do That sounds a little more like a brice. That reading you have to be naked at the time According to the They told Being that the whole Indian of taking out of a reading for sure is to be So now the Now what's the what's the difference? If you If you don't What do you see argument They view that they understood to think that you have to do it Now this is interesting cuz this is again But if this brice because We said said The is It's only The is We said was that The is was that the idea is that it's all about taking out the done. Right? It sounds like are telling you that that we are standing your house is all about the done. Which would support the is in the house for sure. And probably the is It's all about then it's that it would be by only But what's then the cash The cash is is that what emerge from the prior discussion in Rav Chisda was that Rav Chisda's saying really another from Rav Yehuda and that is is that when you take out the V'redin you don't have to conform with the Alachas of Shchita and really it could have said and the whole significance of is actually in that you see not that way because from the fact that the I'm telling Rav Yehuda you Rav Yehuda why do you require doing it with a Shchita as if to say have to conform with the five Alachas of Moshe M'sinai right why should YOU HAVE TO BE THAT WAY I UNDERSTAND everything you said I I got your Alacha I understand the Shchita and I want to do the Shchita and Alacha but why do you need a Shchita so this Tushma is is that you see that the have in the Shchita of Rav Yehuda was that you have to do a proper Shchita which is the way what Rav Chisda said because Rav Chisda after he explained Rav Yehuda the way he explained Rav Yehuda he said FROM THIS BRACHA YOU SEE Rav Yehuda's Shchita is not not actually meaning that the is about Dam and even on it's only true by but at the end of the day it sounds like he holds the most you have to say like this the told Rav Yehuda now they never thought that Rav Yehuda meant that you have to do a bonafide Shchita they understood that he meant that you have to do a neck of a Shchita right and the question was why would you even have to do that so what's the answer for Rav Yehuda holds as he done the the Russian highest Shchita but about that at the end of the day the is the way we thought it was but about that at the end of the day the is the way we thought it was after the Gamara play Rav Yirmiya Rav Yirmiya had a Shaila the V'redin with Rav Yehuda the V'redin when it comes to Rav Yehuda going to be so Rav Yirmiya wanted to know if the Shchita's V'redin have to conform and comply with the Alachas of Moshe M'sinai now Rav Yirmiya was aware of Rav Chisda's so he went to clarify the Shaila but Rav Yirmiya living in Australia lives in so wants to know this momish this shala he was talking in shala. The reading [snorts] meaning makes a part of the or doesn't because of the really actually the shala who said okay I'm saying from the shala and you don't have to do it you can even make a neck of with a with a thorn that's going to be okay. It's neck from the shala but in terms of doing the proper shala that's not something you have to do. By the way this is also the shala right but the shala shala I'm saying possible. If somebody two halves by the possible then we had this brice earlier in the right what's the answer because at least by the two halves equal a whole which is really all you need but when it comes to a two halves equaling a whole is not even enough you need one or at least two but the punchline is but actually the shala what's the shala you see it's only by if it's then it couldn't be by from the fact that it says this is a that this is only true by office which means the shala of the shala the shala of the shala it's about by the way might as well already close the loop it's also in the tight of the words right so it's a in the shala that it's only in the it's a in the that it's because of not because in the and it's in tight it's not actually but it's actually the shala bottom line shala which is also a shala the so as it relates to raid, we're going through the early dolphin of the second paragraph of the school and which deals about street by even quality and obviously a lot of by even property but just has it over all the things we saw already in these first two dolphin and by the way we haven't seen anything yet just in terms of what's coming in the next few dolphin this is like the real street the long distance are [snorts] right around the corner but the point is that we're going through the ideas of street I think it's good I to speak out to others generally as it relates to the idea of street that the first in what's arguably for sure in the conversation the most famous chuba in child chuba maybe you would have this is a madura nyana it's in your area day of cinnamon youth the native you would have was asked a shilo the shilo of the shilo by the way his name was gum fruit open heart that was his name gum fruit open heart doesn't sound like a polish but his name was gum fruit open heart and he sends the native you would have the following question we'll just read the opening paragraph make a key ball to the video writes to my received your letter the in a name of my cure the lawyer done away despite the fact that I don't know you I should bow show show you to be that you came to ask a question who must I believe the master and I could tell from your letter that you're an intelligent person in any measure of the child when I receive letters like this I try to respond the show you to say lost this was the title of the show is a a show you kill a sham the natural of the cover there was a person that I could have bought who blessed him with a natural of the cover the issue of the cover in the hours this person owns villages he owns forest I should buy your hours and in his forest tear most cool I say you are all the different animals of the animal kingdom roam there. And this Oppenheimer wants to know if it's for him to go become a straight for lots of time to go hunt. So this person is a very very wealthy person. He's a very impressive person. Actually first to him as a right so he's some sort of guy. And he is someone that for sport, for game, wants to go hunting. And he sent the to and he wants to know is it okay for him to hunt or is it not okay for him to hunt. So the wrote a response and he went through three reasons why maybe it wouldn't be okay. Number one, is this a is this a is this a number two you're killing You're killing an animal for nothing. Maybe that's not something you're allowed to do. Additionally, maybe you would tell him hunting is very dangerous and there's a and he says even though we find coolers in the but that's if there's a real for example but for a person to just go ahead and for fun put himself in a situation where he may really injure himself or get killed there's something called say again. So he tells him that there's three issues and he goes through each one of them and discusses you know whether it's an issue whether it's not an issue. Now we're going to get back to in one second. The reason this famous is because the tells him that aside from all the issues that I see in this but this whole Indian to me is a very big because the only hunters that you find in the Torah were Nimrod and Esau. The ends that dark even Avram Yitzchak and Yaakov. And it's not the way of a Jew to go ahead and hunt. In fact, he says, I'm skipping a few lines. Listen, this is a very not Jewish thing. As a matter of fact, the only two Jews or the only two people THAT YOU FIND THAT WERE ever hunters were Nimrod and Esau. This is ends that dark even Avram Yitzchak and Yaakov. I'll tell you a different nifla. Rebbe Margolis in his Margolis Yam, in the Seder Sanhedrin daf tzadik hey, he asks a kasha. In fact, he asks two kashas. There's a Gemara in perek chelek. This is Maseches Sanhedrin daf kuf zayin amud aleph. The Gemara over there is talking about the story of David and Batsheva and how the whole story started. Omru Rabbi Yehuda amar Rav, oilam ayomi adam atzmi lidei nisayon. A person should never bring himself to a nisayon. She'ari David Melech Yisrael hevi atzmo lidei nisayon venikshal. Because David Melech Yisrael once brought on a nisayon to himself and he was nikshal. What happened? Amar Rabbi Elazar amar Rabbi Yochanan, David turned to Hakadosh Baruch Hu. He said, "Ribbono shel oilam, mifnei mah omerim alekei Avraham, alekei Yitzchak, alekei Yaakov, veeinam alekei David?" Fascinating, right? David said, "Anu chayin peilastani David hakatan." Chazal wax poetically. It's actually Gemara in Chullin daf sameach about the anavah of David HaMelech. Yet David HaMelech said, "I don't understand. Alekei Avraham, alekei Yitzchak, alekei Yaakov, why not alekei David?" Amar Rabbi Elazar amar Rabbi Yochanan, told him, "Inu minsuili. The avos were minsuili. They were tested and they passed the test. You were never tested." Amar Rabbi Elazar amar Rabbi Yochanan, so David HaMelech told the Eibishter, "Ribbono shel oilam, bechoneni venaseni." I'm ready to be tested. Shene'emar, it's a pasuk in Tehillim, "Bechoneni Hashem venaseni." Amar Rabbi Elazar amar Rabbi Yochanan, told him, "Minasnucha vevinduch musar badach." I'm going to test you and I'm going to do something with you that I didn't even do with the Then when I tested the office I didn't give them a heads-up. I didn't tell them what's coming. You I'm going to test you and I'm even going to tell you what the test is going to be. David was lying in bed and then he woke up. He couldn't sleep. base guy got a milk he went to the roof of the castle. And he saw a woman who was bathing on top of the guy. Who was that issue? It was Bat Sheva. So when Bat Sheva was being she was doing it in a nasty way. She was being covered by a gigas. There was a big barrel that was blocking. Also Satan the Satan came and dressed up like a super like a bird. Here's the punchline. David is on his roof and he sees a bird. He says perfect. HE TAKES OUT HIS BOW and arrow and he hunts it and he takes the shot. In the meantime this is the Satan it went away. Instead David ends up healing the gigas. AND BECAUSE this gigas this barrel exploded all of a sudden HE SAW BAT SHEVA AND THE REST IS HISTORY. NEVER FOUND A HUNTER OTHER THAN NIMROD AND ESAU DAVID AND MALACH. DAVID MALACH WAS A HUNTER. IT WHAT WHAT WAS HE DOING HUNTING A BIRD? HE SEEMED AT FIRST HE WAS HUNTING. Another tomorrow. I got the spark who's talking to David. He said this there's so many of various because you know if they are kind of was killed. Oh you you play a big role in that. Because you have to be punished of it. I'm giving you two choices. Either your children are going to be destroyed or you yourself are going to be handed over to your enemy. I'm a fun of to think. There's no question that's the better of the two options. Says the one day One day he went to go What does that mean? If you take a look at he went he went hunting. Also the something came to dress up like a deer. Possible right? He sees him in the barrel of the gun and he goes after the deer and I got some mice over there. The only way to be who said it's not a from you have to You don't find this anywhere by a year. The only hunters that you find with and I have about that he went hunting. But this is very parent that is not what we're talking about right now. You could not speak [laughter] to that. But the in this to comfort up in time. So he tells him that really in the world of hunting from again for a year to hunt but in the world of he said the first thing you need to dress over there. So again It doesn't matter if you don't bother me that again. It doesn't bother me. You know why? And I quote because the only time you find is if you're going to be an animal and you're going to keep the animal alive. But to go ahead and to kill and other by the time, famous in that instance there's no issue at all of says the only time the is if you torture an animal and you keep the animal alive. If however, you're going to kill the animal even though you're being the animal when you kill it that in and of itself is not the same I have a right of what's the right of you remember the told the story about the other because the guy came to town and he heard that he came to town he was so excited he wanted to invite him because was very he didn't have enough from anybody but he invited him said right after doing but when I come back from doing the I'm going to come I'm going to eat by you and then from all the doors that he had in his house he walked into the door and he sees white mules and he says THERE'S WHITE MULES OVER THERE I'm out. WHY IS THERE CUZ WHITE MULES means death it means the this is too big of a so he said you don't need to worry about I'm going to go ahead I'm going to do something to them I'm going to take off their the bottom line is and by me being there won't be any issue anymore so he said you can't do it >> [laughter] >> he said I'll KILL THEM I'LL KILL them so he says you can't wait till the >> [laughter] >> why didn't he tell when he said kill them the same that he told them when he said I can't he should have said and even didn't tell him about he told him about this is a that the only time there's an issue with is if you're going to keep the animal alive but if you're going to go hunting then it's not going to be an issue of tzar baalei chaim. But, either way, this is the part of the chukah of the no Yehudah that we do need. So, Yehudah said that as it relates to hunting, tzar baalei chaim there's no issue. Why is there no issue of tzar baalei chaim? Because tzar baalei chaim only is if you matir the animal and you keep the animal alive. If, however, you're going to kill the animal, in that instance, there's not going to be an issue. Reb Yosef Shaul Nathanson in his Shaalos u'Teshuvos Shaul u'Meishiv, this is in Maduras Tinyana, it's in Chelek Shlishi, it's Siman Samech. So, middle of the teshuvah, he brings this chiddush of the Noda b'Yehudah. He brings that the Avodas Akel u'Shuni, who is even before the Noda b'Yehudah, he also said this chiddush. And he says, "U'lfi aniyus daati, ne'elam mehem divrei haChinuch, Mitzvah Tof Nun Alef, which is also divrei haRamban in his Pirush al haTorah in Parshas Bereishis." We mentioned this Ramban in the Hakdamah, right in the beginning of Maseches Chullin. And that is, we know there's a big machlokes Rishonim whether the shechitas chullin is a mitzvas asei d'Oraisa or not a mitzvas asei d'Oraisa. Many Rishonim hold it's a mitzvas asei d'Oraisa, u'verosh haRambam and the Chinuch. There are many Rishonim that hold that it's not a mitzvas asei d'Oraisa, u'verosh haRaavad and the Ramban. But, the bottom line, it's a big shailah, is shechitas chullin a mitzvas asei or is it not a mitzvas asei? On the one hand, the Torah says, "V'zavach kasher tivi secha." On the other hand, you don't have to eat meat if you don't want to. It's not something that you need to do b'chumtzah u'matzah. And this is a huge machlokes Rishonim. The Ramban and the Chinuch, they both ask on the side that there's no mitzvas asei d'Oraisa to do shechitah. So, why is it that the shochet, when he shechts, he makes a brachah, "Asher kideshanu b'mitzvotav v'tzivanu al ha'shechitah." Why are you making a brachah if it's a mitzvah to do mitzvos? But, if it's not a mitzvah, so why are you making a brachah? And the Ramban says that the reason you make a brachah is because tzar baalei chaim d'Oraisa. And we mentioned this Shulchan Aruch Orach Chaim Siman Samech, Yoreh Chaim Nun Daled, where he says that when the shochet makes the brachah, it's k'ilu nomar, "Asher kideshanu b'mitzvotav v'tzivanu l'rachem al ha'briyos." >> They really really the mitzvah of shrita is not the mitzvah shrita per se but it's the sensitivity that we're doing when we go about the shrita and that is that you have to be sensitive to doing away you're not GOING TO CAUSE TSAUR THE right to the least painful way to go ahead and kill the animal is by doing a shrita and that's why when you do a shrita you be my KIND OF INDIAN THAT'S WHAT THE MITZVAH IS over Frank the shalom nation Frank the shalom and how could the be and the way we also said this How could they come ahead and say such a that is no by the time they rise up if you're killing the animal the from the I hear it's connected the it's connected the it's it's connected the first class it's a and the moment I the Ryan he deals with it a little bit But the is is the that is And that is there's a from the soifer And this is in the world It's called the Where the the soifer where the soifer was discussing a whole about the soifer And the wanted to say based on this one And based on what's also in the and that is we do in a very sensitive way and the reason we do in this very sensitive way is to be concerned about the soifer says the soifer after he's with this a little bit he says comes in the culture of the This whole time of the is very the dog in the my how come when it comes to dog in fish and grasshoppers there's no how you kill it with the in today's my why we not sensitive to go ahead and kill the in a way where it's not going to and by the way even though we saw you have to get to see even if you don't but you don't have them how long is of doing it in the sensitive way Alice at the time when it comes to when you find the reason that gives a it's a very nice thing there's a sensitivity it's a God it's endless but in this kind of a sudden it's possible to me that this of the higher it's a time of the but in in it's possible that if he had an opportunity to be to the I think what he would have told him was because at the end of the day this is not area that crosses over to the dog in the of in my and in I think this is an example of where the the two of that even though you have this but it was possible to both of them these two the that this is the way you go through to such a it's a makes for good rate but at the same time when it comes to in the it's not something you go by and if that's the case it's possible to me that in the world of if you're going to kill the animal there's no and I have a from the in of in I even ask me a I even ask me a from you can ask me a from the which is also a I hear what you're saying but at the same time in the manner this is the first time the second order is that there's a Gamorah in the Sukkah Sanhedrin Daf Nun Tes Omid Base. The Gamorah said, "Omid Yud Amara Rabbi Huda said in the name of Rav Adam Harishon was not allowed to eat Bosser. The Pasuk says The only thing Adam Harishon was allowed to eat was from the Aisev Hasadeh. But the Lo Chayas Ha'aretz. Right? Not the Chayas Ha'aretz. came, he told them ahead that the Torah the Torah was not there to them to eat Bosser. She Nemar it says the Yerek So Rabbi Huda said in the name of Rav Adam Harishon was a vegan. Adam Harishon was not allowed to eat Bosser. Again, what's the Raya? It's a Pasuk in the Torah. The Pasuk says by Yoma Elokim That's called Aisev That's what you're allowed to eat. It's Dafke Noach's times where after Noach comes out of the Teiva, Hashem tells Noach Kol Remes Asher Hu Chai Lachem Yiyel Achlo Ki Yerek Aisev Nosati Lachem Achlo. Just like I told Adam Harishon that he's allowed to eat from the Yerek, I'm being Matir you if you want to go ahead and you want to eat Bosser, you can eat Bosser in the same way that Adam Harishon was allowed to eat Aisev. The Ran in his Chidushei HaRan on that Gamorah in the Sukkah Sanhedrin Sanhedrin Daf Nun Tes asks that Eka Lemidak How could it be that Adam Harishon was not allowed to eat Bosser? We know that [snorts] there are seven Mitzvos Bnei Noach. And one of the seven Mitzvos Bnei Noach is Eiver Min HaChai. To the extent that Adam Harishon was not allowed to eat Bosser, so why we having a conversation about Eiver Min HaChai? Bom Kasha. If Adam Harishon is not allowed to eat Bosser, then BaChlal Mesayem On Eiver Min HaChai. So if Adam Harishon is allowed to eat Bosser, he just can't eat Eiver But you tell me Adam was already boss, he was not already boss. If he was not already boss, how does that sit with the price that says seven Mrs. Noah? And one of them was even Menachem. So after all of this, he says that when Adam was given the midst of even Menachem, the midst actually meant more than just don't eat even Menachem. It meant don't eat the Behemoth at all. As a matter of fact, what's the matter with eating meat at all? It's a gun, all the way to go. Right? We call it a gun, all the way to go. We learn from there but not even Menachem. Really, in Adam's time, we call it a gun, all the way to go. Man, you can eat fruit, you can eat vegetables, but you can't EAT BOSS AT ALL. WHAT HAPPENED? In Noah's time, they used to say no, you can eat carrots and I'm going to allow you to eat the boss. When Noah was told he was allowed to eat the boss, at that point, it would have been a have a minute that the whole issue of boss would have gone away. Come on, this still an issue of boss or be it even Menachem. I was shocked to learn there's no way to reconcile. There's no way to make sense that there would be an issue of boss and there is even Menachem. Come on, if you can't eat boss, for sure you can't eat even Menachem. The carrots is there was no issue of even Menachem in the times of Adam. The issue was DON'T EAT BOSS. THIS WHOLE Indian of even Menachem was something that really came about in the times of Noah. Truth is, the Rambam in Pericles of Hilchos Melachim, another famous Rambam. We've been having some classics in the last few days. So the Rambam says Adam was commanded six mitzvahs. Adam was commanded six mitzvahs. I would say the Torah says six mitzvahs are dominant. Give me your right. Yes, it's all ending. Says the Rambam, I'm skipping a little bit. When Noah came around, Noah got a seventh mitzvah and that was even Menachem. Boss and dominant voice between the six that Adam Harishon got and the seventh that Noach got, seven mitzvahs, what you're left with is seven mitzvahs Bnei Noach. The Rambam says that Adam Harishon was never Nitztavah with Ever Min Achai. The whole Tzivui of Ever Min Achai was given to it was given to Noach. What's Poshesh Shana in the Rambam? Poshesh Shana is I don't even think it's a question. He had the Rant's Kashya. He didn't understand if the Gemara says Mefurash that Adam Harishon wasn't allowed to eat Basar, what's Poshesh Ever Min Achai? Zoch the Rambam, you know the Teretz is? Ever Min Achai wasn't given to Adam Harishon. It was given to Noach. And we mentioned in the past could be that's why it's called the seven mitzvahs Bnei Noach. Why isn't that attributed to Adam Harishon? There's different Halachot to this, but it could be because really Halacha Holechet Acharei Agmara. And the seventh of the seven mitzvahs Bnei Noach was given to the Bnei Noach, it wasn't given to the Bnei Adam Harishon. So like the Rambam, it's very Gishmak why it's called the seven mitzvahs Bnei Noach. But the bottom line is the Ran and the Rambam were both Motching the same question. And that is if Adam Harishon was like Hotar Le Basar, what's Poshesh Ever Min Achai? The Teretz is you have to say that there was no Issur Ever Min Achai. The Ran says, what do you mean? The Ikur Derasha of Ever Min Achai was given to Adam. So you have to say it was given and then it was tweaked. Ever Min Achai is the way we have it today. Initially it was given as an Issur Basar. The Ran says, no, Adam Harishon was only GIVEN SIX. THE SEVEN means the six that were given to Adam Harishon plus the seventh that was given to plus the seventh that was given to Noach. But the Tzaddah Shava between the Rambam and the Ran is that it doesn't make any sense that there could be an Issur Ever Min Achai to the extent to the extent that there's an Issur Basar. Stating that, it's Yadua, that really Tosafos in Sanhedrin Daf Nun Vav Amud Bet already asks this Kashya. Achol Tocho B'Ever Min Achai. V'Eig Tosafos, V'Adam Min Lo Kam On. Kol Hotar L'Adam Harishon Basar L'Achila. How does it make sense then that there was an Issur Ever Min Achai? Zoch Tosafos, Hainu L'Achamis V'Lecha. That Issur of Basar meant to go ahead and to kill the animal and then to eat it. That's something you're not allowed to do. I will make some aleph. If the animal would die by itself, shalya, it would be mutar. But also, la fuke even in a guy that feel enough for me aleph as doctor says. You want to know how you reconcile the issur bossar and the issur of even in a guy that's not fair. The issur bossar was lo chamas velecha. BUT IF YOU WOULD SEE A DEAD CARCASS on the side of the road and you would say perfect, I have dinner for a week. That is something you were allowed to do. But it has to be dead. If it was alive and it was even in a guy, then it would be ossur. So the doctor says that you could reconcile the issur even in a guy with the issur bossar. You know you reconcile it because the issur bossar was lo chamas. But the extent that it died by itself, there wouldn't be an issue. But here's THE POINT, THERE WAS A HETER ACHILAS bossar be etzem. And if that's the case, it makes sense that it would be an issur even in a guy. The truth is, it's very mashma from Rashi al ha Torah like the Rambam. On this possuk of Elohim, he knows to them which is the source that Adam Harishon was not allowed to eat bossar as doctor Rashi. Hish lo hem behemois bechayos lemecha. But the Torah did not allow Adam and his wife lo CHAMAS BRIAH TO KILL an animal velecha bossar eat bossar. Then already hit the lamb bossar. They you see Rashi said lo hish lo Adam LO CHAMAS BRIAH. THAT ONE WORD LO CHAMAS, if you know doctor says in Sanhedrin aleph amud aleph, you know makes the whole difference. Rashi like doctor says is learning that really the issur achilas bossar was an issur lo chamas to go ahead and to kill it. In other words, we have a huge machlokes Rishonim. We have the Rambam and the Ran on the one hand, we have Rashi and doctor says on the other hand. And that is what was the issur basar that was given to Adam and Eve according to the Rambam and the Ran. The issur basar was an issur to eat basar, full stop. I if that's the case, what's Adam and Eve? There was no Adam and Eve. According to the Ran, there was a seventh mitzvah, but the seventh mitzvah wasn't Adam and Eve, it was basar. According to the Ran, there wasn't even a seventh mitzvah. But the bottom line is is that as it relates to the issur of eating basar, there's no question there was an issur of eating basar. According to Rashi and Tosfos, there was never an issur of eating basar. It was eating basar but if it was eating basar it would be okay. That's why it was very much a seventh mitzvah, the mitzvah of Adam and Eve. If you put it in more terms, it sounds like according to the Rambam and the Ran, the issur of eating basar in Sanhedrin was an issur of eating basar. There was an issur to eat basar. IT WAS IT BELONGS IN THE Rambam's Kedusha. There was an issur that Adam and Eve had and that is you're not allowed to eat basar. According to Rashi and Tosfos, it wasn't an issur of eating basar. Eating basar Eating basar is okay. It was AN ISSUR OF EATING BASAR. EATING BASAR THAT'S WHAT THE ISSUR IS. THE WORD "BERURIM" "V'KILURIN". The shaila is that if it's an issur of eating basar, you understand it. There's a concept of eating basar as Jews we're very familiar with eating basar. What's this issur to kill the animals? It's like a funny thing. Where would this even play itself out? What would be the reason behind this? So the truth is you have to take a look at the Ramban. The Ramban right there in the end of the first paragraph of Parshas Bereishis. The Ramban talks a little bit about this Indian. He says as follows, "Eating basar Adam and Eve That's what we say no." Eating basar was something that the Adam and Eve were first allowed to eat but in the times of Adam and Eve was not okay. If you read the If you read the those words have different meaning in the world of here, it's so clear that that's what's going on over here in the The highest says let me tell you why. Because living beings have a little bit of a of a fish. They're similar to intelligent beings. They have they have some level of free will. To try to make sure that their life is good. They feel pain. They are afraid of death. Says the it's for that reason we have to be sensitive to the life of an animal. You can just go ahead and kill an animal because an animal is about a fish. Right? It has my love and I have some. They're similar to a fish and a fish. They have some level of a fish. Not They know how to be a fish and a fish. They have a certain level of intelligent right? They have something that makes them that you shouldn't be able to go ahead and kill it. Right? The says there's four levels of life. The fish is not a fish. But he's also not a fish and a fish. He's level three out of four. That's not bad, right? So at the end of the day, he has something going for him. Stating that Dr. When the world sinned and because I wiping out everything And why was the world saved? That decided to keep to keep the world alive. They gave permission to to go ahead and to and to eat. Key key you have a right. Because their whole existence is only because of man. And it's for that reason now man has some level of dominion over it. And by the way, if you feel the it's at the end of this that he mentions him. And he says [laughter] and that's the referring to but the bottom line is after Ramada that a behemoth is not nothing. That's the Indian of and that's why it said in a perfect world to go ahead and to kill an animal to eat it. That's not something that you'd be allowed to do. The only reason that man was allowed to kill the animal is because the whole existence of THE ANIMALS ONLY BECAUSE of man. CUZ IT WAS READY TO DESTROY THE WORLD AND IT WAS SO NOW THANK YOU JUST SAVED ALL THE ANIMALS. NOW YOU HAVE SLEEP OVER THE animals and if you want a steak dinner, you have a right to do it. That's something that you're going to be allowed to do but up until THIS POINT YOU WERE NOT ALLOWED TO KILL AN ANIMAL. YOU WOULD NOT SOMETHING YOU WERE ALLOWED to do. Why? Because they have a now it's not the same as the but the similar to the they have a level of between awesome as I said they were and it was because of this it was because of this there was an idea that if you want to go ahead and kill it, you wouldn't be allowed to kill it but then it was like this I'm going to end with this. The in another place talk about this idea much more and this is a nice in what's quickly becoming maybe our favorite show the for sure and that is the of so on the which was the topic of so the says that a person had to go ahead and the hoods ready for this one catch him one on one if a person's going to go ahead and he's going to up the hood if someone's going to an animal and don't what does it mean up the hood cuz she literally as if he's a If somebody an animal WE VIEW HIM AS IF HE'S A drama doubles down a little bit the dumb dumb the time dumb me my separation go back to the beginning of time. What happened the beginning of time man was not allowed to kill an animal. After the marble I allowed you to go ahead and now treat the dumb of everything but a human being can I commercial but if you're going to go ahead and you're going to check the animal you're going to be where does it say anything in the world about killing an animal BEING A GO BACK TO MY SEPARATION GO BACK TO KNOW. I'M GOING TO DO IT AS you say I'M GOING TO DO IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING TO DO IT AS you say I'm going to do it as you say I'm going to do it as you say I'm going to do IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING TO DO IT AS YOU say I'm going to do it AS YOU SAY I'M GOING TO DO IT AS YOU say I'm going to do it AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING to do it as you say I'm going to do it as you say I'm going to DO IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING to do it as you say I'm going to do it as you say I'm going TO DO IT AS YOU SAY I'M GOING TO DO IT AS YOU SAY I'M GOING to do it as you say I'm going to do it as you say I'm going to do it as you say I'm going to do it as you say I'm going to do it as you say I'm going to do it as you say I'm going to do it as you say I'm going to do it as you say I'm going to do it as you say I'm going to do it as you say I'm going to do it as you say I'm going to do it as you say. Which you have to have but the tour and very often he brings the bands. And explains them dumb this is Noah the hit and allowed Noah to kill all the zulassung with the exception of man this is what the Torah says and if you're not going to kill the animal in the way that I commanded you to kill it, is that a play ON SHRITA? IT'S AS IF IT WAS NEVER MUTER. IT'S MY FOOLISHNESS IN THE TORAH. THE TORAH SAYS THAT what the Ramban means to me is paraphrasing the Ramban. What the Ramban means to He brings up What the Ramban means to say is that the original issur of shfichas damim was not only for people. The original issur of shfichas damim be'adam was true for animals as well. Noach's animals became muter for the reason that the Ramban explained. But the extent that you're not going to do it in the right way, so now you're getting involved in doing shfichas dam. The truth is if you go back to parshas Noach, listen to these psukim. Noach says to him from the table. And Hashem tells Noach he'll be able to eat all the animals. Additionally, the as dim chen >> [clears throat] >> So once you're going to kill a person, I'm going to go after him. Even if an animal kills a person, I'll go after the animal. Because shofech dam adam b'adam domeh l'shofech. K'vetzalmo Elokim asah adam. What shaikh is? What does one have to do with the other? What does the fact that you can eat animals have to do with shofech dam adam b'adam domeh l'shofech? Noach comes out of the teivah. Deibishter tells Noach, "I have good news and bad news. The good news is steak dinner, right?" The bad news is if you kill a person, shofech dam adam b'adam. What does one have to do with the other? So drashni, the ach as dim chen. Even though I just told you you're allowed to kill a beheima, or if you go ahead and you kill another person, the smichus is because once upon a time there was an issur shfichas damim not only on the person on behemus as well. No that he's allowed to share he's allowed to go ahead AND KILL. YOU WOULD HAVE TAKEN IT A LITTLE BIT too far. Come on you're not going to take it too far. But what's the bottom line? The bottom line is what's move over from the and the and by the way and the and really this is an idea that's move that is an element of that related once upon a time very very much to the behemus. That is possible what the beer is and she and really this is that the issue of that talking that wasn't IT WASN'T WHAT'S THIS IT'S THIS THAT'S what's going on over here. In other words we have a and what's the what's the what's the or was it or was it issue does this fall into the issue or does this fall into the issue what do you take this and you plug it into from the and the and the it's from and the it's what will be the issue that's the and the issue of there's an idea there's an idea of even when it comes to an animal but the is I think maybe what emerges from this raid is a huge khiddush. Because the Rishonim and the Torah Or said it so clearly, a saying that that issur of once upon a time that existed, that the not allowed to kill behemoth could exist even bizmanenu. You would have thought that as soon as the mabul came, it got washed away with all the waters. But you see not that way. The Torah says again that even though hittul behemos ba'alei chayim zulas ha'adam avolem lo yi'tasu behemos kemo shetzivicha ke'ilu lo hutru venish'aru be'issur harishon she'asartiha adam keba'alei chayim umisa veha'iyata ke'ilu shoifcho DAM RIGHT NOW. THIS IS THE SHITTAH OF THE DAM SHOFECH. THAT'S THIS INDIAN OVER HERE, DAM YI'CHASHIV, because there's an element of shfichas dam. If that's the case, maybe this is another noifekh that we have to add to that teshuvah of the Noideh BiYehudah. When the Noideh BiYehudah was discussing to Gumpel Oppenheim, and he wants to know is it okay to hunt or is it not okay to hunt? And the Noideh BiYehudah said you have to hashmin tzalei chayim and you have to hashmin bal tashchis and you have to hashmin venishmartem me'od lenafshoseichem. And what about the fact that the only two hunters I ever found were Nimrod and Eisav. And Rabbeinu Gershom says bam ha'aretz from David haMelech in two places, on Eitz Chaim 30 k and on Eitz CHAIM 27. NOTWITHSTANDING. >> [laughter] >> BUT THE BOTTOM line is the Noideh BiYehudah was coming to unravel every element and every keneh could possibly come up with, pro and con in terms of hunting. Is this something that's okay? Is this something that's not okay? Could be. Could be there's a hashmin that to the extent that you just want to go ahead and you want to kill an animal for fun, and you're not doing it kashrus and not even doing it like Hashem told Noach you want to do it this is something that you'd be allowed to do. Maybe maybe there's even an element in R' Yochanan ben Zakkai ben Zakkai of shfichas dam going back to that issur harishon that we know existed post Matan Torah. Now, you know it from the Rishonim in Parshas Acharei Mos, the Rishonim of Vayikra perek yud zayin, which tied into the Ra'avad on Chullin daf yud zayin, but either way, in Beis Medrash play chiddush, and we will stop here.