Chullin Daf 22

All right, today's daf is daf kuf beis. The first day of Yom Tov is daf. And yesterday we were working through the braisa of the three different shittos of Tanna Kamma, Rebbe Yishmael, and Rebbe Elazar bar Rebbe Shimon, that how do we look at the limit of olah tzrifah chatas tzrifah? According to the Rabbanan, that just like the olah tzrifah, the rosh and the guf is separated, so so too by melikah for the olah tzrifah, you have to completely cut both simanim of the korban and the basar. Rebbe Yishmael had darshined it differently, that the Torah is issur, that you can't be mavdil is only by a chatas tzrifah and not by an olah tzrifah. In an olah tzrifah you should not cut both simanim. Rebbe Elazar bar Rebbe Shimon actually argues with the Tanna Kamma and doesn't make the hekesh between the melikah of olah tzrifah and its haktarah that you need to separate it from the guf. That's where we're going to pick it up from now, on kuf beis amud aleph, on the sixth line. The Tanna Kamma, meaning shittas Rabbanan, "V'im acher d'nafkan umolak v'hiktar." Once we established that you have to separate the head of the olah tzrifah from its guf, so v'ikrivu umoli, why do we need the extra drasha of you have to be makriv it, which is madgish the uniqueness between the olah tzrifah and the chatas tzrifah, and therefore teaching us that the melikah of an olah tzrifah is not only al y'dei one siman, which is the case by the chatas tzrifah. But you don't need a pasuk for this, because we know it from umolak v'hiktar. So the Gemara says, "I love ekrivai, had it not been for that additional drasha of ekrivai, have we amina my kamishpat kamishpat chatas tzrifah?" Meaning that the olah tzrifah is just like the chatas tzrifah, in that you don't separate the head from its guf. So therefore I say v'hakrivu, and therefore v'hakrivu tells us that kamishpat is not talking about the chatas tzrifah, rather a beheimas chatas. That's what the Gemara says, "I love ekrivai, have we amina my kamishpat kamishpat chatas tzrifah? V'im yishom umolak v'hiktar." If you're going to tell me from this drasha umolak v'hiktar, we're learning out that olah tzrifah requires separating the rosh from its guf, you can't tell me kamishpat is talking about a chatas tzrifah, because that would come out the wrong halacha. So what do we need v'hakrivu for? For the Gemara, "Have we amina ma hiktar v'reish rosh umizbei'ach?" That halacha that you do it on the mizbei'ach of melikah v'reish rosh umizbei'ach, meaning above the chota sikra, and since you could use the hekesh to tell you this, and since this halacha has no shaychus to the halacha of the rosh being separated from the body, it's not going to stop us from learning from kamishpat the most pashut meaning, which is that it's referring to the chatas tzrifah, and we learn that the olah tzrifah is not separate. But hashta d'kasa Rachmana v'ekrivai, and therefore it can't be talking about the Rashba ami. so I can now Darshan that the is not only telling us that an Malika is done on the top of this back but also that the must be separated the Rash and the Guf. So now we've got our three different days and we understand the we're going to go back to yesterday's price that gave us a bunch of different at the time of learned from Behemus that apply to an so number one Behemus element how do you know that a Behemus can't come from anything but Cullen cuz there is a Cullen Omar Khizra Omar the Arab part of the so the which is muted so we Darshan below the below the next was that you have to bring the during the day for the Gamara by maybe the way I know that an is brought during the day is because all are brought by the day including an so why did the need to learn from Behemus which the Gamara is you're right it's we didn't really need to learn the because we already knew you have to bring the by day. Now let's just pause here for a moment because there is a very Gamara honestly I have heard this this that I'm about to tell you for decades and I'm so excited that now it's finally and I kind of understand it for the first time. I know that sounds dramatic but but finally hearing and understanding this part was a personal win for me. Anyway here's the idea. The Gamara here is saying that I don't need any kind of to tell me that has to be brought by day. All are brought by day. And the Gamara just says okay you're right it's there really is no reason to say it but that's not the only of this particular Gamara. There's a in the you want to see that it's in else in the and the and the both bring a different in this Gamara that says that really there is a that we need a to tell you that you bring only by day. And here's this alternate Gamara only the is brought by day in come that's this other Gamara that I would have had a you could bring the also by night and the Rashba the Rash both ask why in the world would that be true? Why could you possibly bring an oil saif at night? Why should it be any different than a hatas saif or any other carbon for that matter? And based on that, the Rashba changes the girsa to the girsa that we have in front of us and says the whole Gemara doesn't exist in that way. And it's However, there is an Or Sameach and this Or Sameach comes along with a story. One time, the Makar Baruch, who apparently was some kind of a talmid by Reb Meir Simcha, came to Reb Meir Simcha one day and saw Reb Meir Simcha was thrilled, momish happy. And Reb Meir Simcha told the Makar Baruch that I was mechaven to mitzvah of shulchan tehorah. Now, wow, that's like a pretty heavy thing to say. What's the pshat? Because Reb Meir Simcha thought of a vart, fell asleep, and had the following dream. And this is the Makar Baruch in his hakdama actually relating this that Reb Meir Simcha told him that in shamayim, the talmidei chachamim were all sitting around essentially complaining that no one really is mechaven to Torah She'emus. And the Rashba got up and said there's one yid in D'vinsk who learned Torah She'emus cuz I didn't know pshat, but he figured out pshat. And then Reb Meir Simcha woke up knowing that his pshat was Torah She'emus. So, what was the pshat that Reb Meir Simcha said that was momish Torah She'emus? That the Rashba himself was maskim to the Or Sameach. The Or Sameach writes, and he writes this in Hilchos Ma'aser Sheni perek zayin halacha gimmel, that really the girsa like the Rashba has is the correct girsa. That we had a hava amina that only a hatas saif can't be brought by night, but an oil saif could be. And the reason is because based on an Even Ezra, because the pasuk says by the carbon oil of the ya'erid, which is what we're talking about over here, that if a person can't afford to bring their carbon, they got to bring two birds. They got to bring an oil saif and a hatas saif. And the question is, why should they have to bring an oil saif at all? Remember, they're bringing a carbon oil of the ya'erid to do teshuvah for an aveira. There's a few different specific aveiros that you bring the carbon oil of the ya'erid for. So, we get why you bring the hatas saif. It's for the kaparah. But what's the point of the oil saif? An oil doesn't speak to the kaparah. And the Even Ezra makes this point in Chumash. And he answers, so the Even Ezra, that since the hatas oil goes completely to the kohanim, we bring also the oil saif because of its emurin. Because the emurin are going to be burned on the mizbei'ach. Now, so the Or Sameach, the halacha by emurin is that you can burn them at night. So, come to chais, if the hakrava of the oil saif is connected to hakravas ha'emurin as a chatas beheima. So, now it makes sense that the hava mina of the Gemara would be that I understand that you can't bring the chatas oif by night cuz you can't bring any korbanos at night. But, if it was up to R' Shimon in this girsa, I would have a hava mina that the olos oif I could bring by night because I'm bringing the olos oif, I'll see emurin for that kapara, and the emurin could be brought by night. So, that kamashma lan, you can't even bring the olos oif at night. To this, the Rashba was masking that even though he changed the girsa in the Gemara, he was masking it to that Yidden of D'vinsk who was mechaven to MS La'Ameitai. Pretty cool vert and story. Okay, back to the Gemara. Next halacha of the braisa bright, that the kohen has to use his right hand when he brings the chatas oif. Just like a beheima's chatas. From the Gemara, yada hayeminus mid'Rabba bar bar Chana nafka. So, amar Rabba bar bar Chana amar R' Shimon bar Lakish, kol makom she'ne'emar etzba ikah kehuna, whenever we have this lashon of etzba kehuna in the ele yamin. So, we don't need this drasha from chatas beheima. But, zakt the Gemara, v'eeda, the other tan who argues with this halacha, which happens to be R' Shimon, kehuna b'oi etzba, over etzba lo b'oi kehuna. So, you can't necessarily make that drasha universally. Well, maybe that's why we needed to learn it from chatas beheima. Now, just finishing up, in the braisa we had that mitan d'kashya of R' Yishmael who learned that kamishpa was teaching me that the melika of an olos oif is done from the aireh, from the back. So, the Gemara had the other tan know that. The tana kama of R' Eliezer or R' Shimon, me'mulo ha'airev me'na lohu? So, the Gemara says, gamrei melika me'melika. We learn the melika of an olos oif from a regular melika by a chatas oif. Okay. Zakt the mishna, we're going to do more comparisons in this which is going to be the format of the upcoming mishnayos, just like that last mishna was saying that we compare the melika to shchita. Now, we're going to do other kinds of comparisons. We're going to get a little far afield, but let's see. Kasher b'tayarin, pasul b'vnei Yaina. Anything that is kasher for tayarin, tayarin is a little bit of a shaila what it means. It could be ravens or turtledoves, we'll just tie it as tayarin. If it's kasher for tayarin, it's going to be pasul for b'nei Yaina, and we're going to see what that means. And likewise, kasher for b'nei Yaina, pasul for tayarin. It has to do with how old or young they are. But, they are opposite kashrus halachos. And just a very interesting Rashi over here which almost seems like a joke. If you look at Rashi right at the beginning of the mishna, it says, b'tayarin, lashon mishna. Well, thank you, Rashi. I mean, I know, I'm reading the mishna. What What Rashi possibly saying it's saying lashon mishna? So, there's a Rashi Yosef that says a very mystifying shad that the word Tyron in our Mishnah doesn't exist in the Humash cuz in the Humash it's with a lam, Tyron. But yet our Mishnah says Tyron. So, it's like Rashi, Tyron is lotion Mishnah. That's how Rashi's learning that kasha that you might have about the end and lam. And in Al Hapanim, the Mishnah ends off by saying Chilas Hatzi Hu Bazeh U'Bazeh Is Pasul. When there is this yellowing in both Tyron and Ben Ayina, it will pasul the birds. So, we're going to talk about this in the Gemara. Tyron Gedolim Ksheirim. If the Tyron are big, meaning they're grown up, they will be kasher. Meaning you can't use little baby Tyron for your korban. You have to have them be a certain age. Ktanim are psulim. If they're too young, they're going to be pasul. Ben Ayina is the opposite. Ktanim Ksheirim and Gedolim are psulim. Nimtza Kasher Ba'Tyron Pasul Ben Ayina and Kasher Ben Ayina Pasul Ba'Tyron. So, they are opposite in terms of their kashrus. So, there's no way you're bringing Tyron and Ben Ayina at the same time if they're the same age cuz they both can't be kasher. Tyron Rabbanan. Tyron, as we pointed out that the Tyron uses an end of mem. Tyron Gedolim V'Lo Ktanim. If the pasuk says it's Gedolim, it's talking about older Tyron. And you can't bring Ktanim because she Yochav didn't know I might have thought of Kal V'Chomer to say if I carried turning over to mem bet. U'Ma Ben Ayina Sh'Lo Ksheiru Ba'Gedolim Ochsheiru Ba'Ktanim. The Ben Ayina is not going to be kasher when they're older. Yet they're kasher when they're small. So, Tyron Sh'Ochsheiru Ba'Gedolim Eino Din Sh'Ochsheiru Ba'Ktanim. One of those kind of Talmudic Kal V'Chomers that like, okay, you know, but that's but that's a legal Hava Mina. So, Talmud Lomer that Tyron comes and says, Dafka Tyron are Gedolim V'Lo Ktanim. And likewise the other way around. Ben Ayina are Ktanim V'Lo Gedolim. She Yochav didn't know I might have said a Kal V'Chomer the other way. Ma Tyron Sh'Lo Ochsheiru Ba'Ktanim Ochsheiru Ba'Gedolim. The Tyron are not going to be kasher when they're so small. But yet they'll be kasher when they get older. So, Ben Ayina Sh'Ochsheiru Ba'Ktanim Eino Din Sh'Ochsheiru Ba'Gedolim. Talmud Ben Ayina That It's Ktanim V'Lo Gedolim. So, my Talmud, you got to first give me the starting point. How do I know from the pasuk that older Ben Ayina are going to be pasul? And for the Gemara, Omar Rava, L'Shitamit Krov V'Lichtav. There's no pasuk that ever deviates from the way it's written. Min Benay Ha'Tyron O Min Ha'Ayina. It always calls it Ben Ayina. You don't have the word Ayina by itself. It always has this qualifier of or but is never qualified by a or maybe all the telling us that when it says therefore as opposed to but that's only for the where it never gives this qualifier you should be able to bring either one my after all and this mutually exclusive kind of process is learned from the fact that we compare the two different kinds of birds. Only going to be one age group. I might have had a half a minute that all and should be time of men hot that the seems to say there's only certain kinds that are going to be sounds like only a minute like all the also says and so what's that coming to be probably it's like this intermediate stage that can be seen in the birds when they kind of yellow somehow. So when this color change happens they age out and become too old for but they're still too young for the at what point do the become and how old do they need to be? Well, they need to be when they become this color of yellow or gold but when do they when do they age out when the reach their golden years and they now are too old they'll become kind of unique name at what point do the become which is kind of a funny question because until now we've been saying that they need to be young. So why wouldn't they just be okay when they are first born? Like why do I need to wait at all? points out that waiting eight days is only for animals not for birds. So why in the world can't I just start right away? says something very interesting. says to be the day that birds are born they are gross. So at what point do they stop being gross and you can start using them as a carpet? Now this idea of he doesn't bring any for this and then I They Kayla on the Rambam who don't bring this halacha point out that Rashi is very much on the stick. I mean, it just seems like a that Rashi seems to be inventing. I put on the Gamara does say that seems to be a point where you can't bring these birds when they're first born. So it's like Mishi Al what does that mean? He explained it. He said over the if the reference to the is some kind of a expression of a being absorbed and there's some sort of physiological change that happens with a bird that their blood somehow becomes more absorbed. I don't really understand them here. How do I know whenever this stage happens? I want to buy a God for me never also done. If you pull out a feather and it bleeds, then it's old enough to be brought as a carbon. Okay, we're going to call it here and we'll pick it up with the second day of staff which I certainly hope to post before you so you can hear it and and sure is.