Chulin 138

Today's d is we will begin six lines from the top of so the topic of the is the mitzvah of and the mitzvah of so again thera in parked away state as follows So if a member of the that's the key word an animal whether it's a he has an obligation to give to the what we know as mat the refers to them as the the forleg the jaw and the abism of the animal continues and says the also known as the racious gaze And the ra the first shearing of wool of your says that too you should give to the and then the concludes and says the was chosen from either way. So there was a short perc but as we've seen the two are very much intertwined regardless. So the Mishna said that when you give your to the so what's the meaning how much wool do you actually have to give to the says it's the equivalent of the weight of five slum in Yehud which also is the equivalent of 10 slum in so five slum in Yehuda based on weight equal 10 slum in gil that's the shear that's how much you have to give to the kay then the Mishna says The shear is wool that's been whitened, not wool that's dirty. And it has to be enough wool that the when he takes this wool, we'll be able to make from it a small bag because the voracious and we learn from this. Either way, the Mishna said that when you give the to the you're supposed to give it after it's already been whitened and not while it's still dirty. That's certainly what it sounds like the Mishna is saying. Says the we learned a that clarified this Mishna and says no don't understand the that it's the obligation of the that's going to be giving the before he gives it to the says the B. You're not obligated to be in itself and then give it to the rather the is the one that has the responsibility to do the it's not the isra's responsibility. You take the gays in its dirty state and hand it over to the wants it obviously that's what he's going to do but that's going to be his own responsibility. It's going to happen at his own expense. What then does the Mishna mean? What it means is that after the does the is just explaining the a little bit better. The shear of how much raises I guess you're supposed to give is the question is is it before the or is it after the apparently when you're w some of the wool gets lost. So if it's pre-bibish gross then at the end of the process of libon your net is going to end up being less than what the Mishna is saying is it's net after the libon the has to walk away with five but in terms of the responsibility of who is supposed to do the says the it's the responsibility said [clears throat] how do you know that the is related to the being able to make from the wool of beggar from the right after the mentions of the says we learn from the says that it has to be it has to be big enough that the would be able to make from it a bag that he'd be able to do shas with meaning it has to be big enough or small enough for him to be able to make one of the big and what's the smallest of the big decal of the big the ishud which is 10 that's how you know it has to be big enough for him to be able to make a and that's also how you know this specific because even if it's possible maybe to make a beggar that's going to be even smaller than but it It has to be. It has to be a bag that's the smallest bag that's how do you know it's the smallest bag. Maybe it should be the biggest small frame the gumar the keeper I think there was a begott argues the gar that was even smaller than the what is that that's the keepa like keepa that's the the head covering that was made of wool what was this head covering made of wool that's one of the that the used to wear the tiny used to wear it sits and used that sits on top of that to that says the says that the was supposed to wear the says when did he put the not directly on his head but rather and this price says that there was another bag it was a and that went directly on the head of the sits was on top of that keeper regardless how do you know that it's because that's the mishk of an which is the smallest of And there's a smaller bag. The smaller bag is tea. It was only worn by the but the point is there was this smaller bag. Now it's interesting. We're familiar with the four that the used to wear and the kod used to wear. It sounds like there was a ninth bag. There was this keeper. So how come we never heard of the keeper? Truth is the Rambam in histo but the truth is throughout Shas we're familiar with the godam and it almost sounds like the raom held that all those gumas that talk about is the biggest riot not like this price so that there wasn't an additional keep so this is an interesting conversation for another day. But for now, the Gumar is that if this is correct that there was a is related to the amount of wool that you would need to be able to make the smallest. So Frank, the smallest is not the smallest says my brother says and we learn from there who means who the sons and it has to be a mishko where you can make a bead that both and his sons wore. This keep was related to the tits which only the wore not the and it's for that reason it can't mean this bag what's the smallest that the wore the smallest is the it's not true is the sole whenever he entered the used to put on special always wore his butt on when he entered the he would wear big day and the big day were made of linen and if that linen a that the wore with his big day was that the equivalent it was the identical a to that which the wore the whole year or not if it's the identical one that means that the he wore the whole year was made out of linen if it's not that would mean that the wore with the big day love was made of linen. But the he wore the whole year was not made of linen. It was made out of linen and wool. It was shness. Thus the whether the was the big day because you have the or the wearing the begotten but that's going to be there otherwise. The point is that whole and rivet starts with a mand that holds that the was made out of sh but not everybody holds that way. There is a that says the was actually identical to the that he wore on when he entered which was not made of shas there was no wool. It was made out of boots. It was made completely out of linen regardless is as it relates to our kipper is not the heads of the whole year that means the whole year is made of wool and linen. So if that's the case the abnate the whole year and the abnate the whole year are the same. They both have wool in it. Thus when the Tyrus mentions racial aes and then relates it to teach me that the shear of how much is is related to the smallest be made of wool it's a is that because both of theirs is made up of lin says that the whole year was identical to the gut's aate which was part of the big which means there was no wool in it. It was mostly made out of lin. out of then the is also not a because although they both wore an but it was a very different either way the says you have to say the bottom line is they both wore a even if the maybe had no wool in it so doesn't match directly to the mitzvah which is take wool and now make a bag from what do you mean the kang can make a bag an abnate from wool because his aate had wool in it the ketate did not have wool in it but Bottom line is they both were not the says that the is how much wool which is the equivalent to 10. How did we come up with that? Because the seems to say that how much wool do you have to give? Give the enough wool so that he'll be able to make one of the big so that it should be enough wool for him to be able to make the smallest of the big. The Torah says who? So it should be a bag that both the and the wore. What's the smallest beggar? So the Mishna said that how much shearing do you have to do in order to be so the Mishna said it's says two sheep according to it's five says important what happens if somebody shears the wool of his sheep and then he sells the sheep say kept the wool that he sheared but as far as the sheep itself goes he sold it and he ended up doing it five times so now he has the shearings of five sheep but he doesn't own the sheep themselves. The question is is it going to be or is it going to be? Now if somebody has wool and he doesn't own sheep there's no the is very clearly gay you have to own the sign. If you don't own the sign there's no in this case the person owned the but owned in the past tense right now when the shear was when he had five he didn't own the five sheep anymore. So each shearing came from a sheet that he owned. So if you look at it at the time real time as he's shearing I own it. I own it. I own it. But when it all came together when he finally had the shar he didn't own the ship anymore. So the question is is he going to be because at the end of the day he has races gay of five or maybe be that he doesn't have all five at the same time then maybe he's not going to be You need that at the time that you complete you should have all five and you don't have it. If somebody buys the gaze of the of a nonjew, he's going to be from because all he did was he bought the wool. I mean that all he bought was the wool. It sounds like from the Mishna if somebody would buy the sheep of the god not to own the sheep entirely but rather for its will. So this is like of what happened here was you bought the sheep but you bought it not to be able to work with it or to milk it. The purpose of you buying the sheep is specifically for one singular reason. You own it for its wool. It sounds like from the in that case you're going to be if you buy the wool but you don't buy the underlying sign that your but if you would buy the sign for its wool it sounds like in that case you're going to bear what happens after you share the wool it's not yours anymore because you only bought it for the wool. So as soon as you share the wool it goes back to the meaning at that point you don't have it anymore. So you're going to share it now it's going to go back. You're never going to be because you're only if you have five. And as I shear one, I don't own the sheep anymore because it goes back to its original owner. So isn't this the biggest that as long as I own it at the time that I'm shearing it, that's enough to say that once at that point? And if that's the case, it's up to himself meaning sometimes he said you have to say that even though he sold it only for a cheering but he also sold it to him for a certain period of time. So basically what happened was he says I'm selling this to you for 30 days. During those 30 days, you're going to own it for its sharings, but at least the buyer owns it for 30 days. He shared all five of them. During the 30-day period, during those 30 days, it was racist gay because he owned it for that amount of time. And as a result, he owned it all at the time when the five was shared. Thus, it was at a time that he actually owned all five. The point is is that you have to just make an aima just work it out logistically that he owns all five at the same time so while he's sharing not the second after he shares it it goes back to its owner just needs it that it should all be in his meaning it's it's a nice in the but said it's okay this this is not the right that I'm right either way so the said that what happens if somebody sells the wool of his his to somebody else. So he sells the for its shearings but he holds back some of it for himself. So as follows leaves back some of it for himself. So basically what happens is somebody owns sheep and he sold some of the wool of his sheep. So he sold the for its wool but not all of it only some of it. So essentially we're partners right now. I the own some of it you own some of it as well. Who has the does the admission says if the left something back for himself then is going to be he didn't leave anything back then is going to be who's the t that holds of such a that in theory you can argue that the should be both but it sounds like the way the Mishna approaches it is that as long as the miker who was the original owner. He's the he left back some of it. That's enough for him to be for all the for the entire who's the where's the precedence for this. So the says we learned to pay somebody had a field and in his field there were a bunch of disparit these trees they're all over the place. [snorts] So is if somebody sells the trees but he leaves the field to himself. Pa the buyer of the trees has an obligation to give or leave paya for each tree that he bought. Now usually when you think of paya you think in terms of a field. One of the in this is that each tree as long as it's a standalone tree within somebody else's field would have to be viewed as a field onto itself. And as a result if I own that tree I have an obligation of paya on that tree. So if somebody sold some of his trees inside his field, he kept the field for himself. He sold the trees. The buyer of the trees has an obligation to leave pay for each one of the trees that he bought. Said not always the case. But if left back some of the trees for himself, now he's responsible to give pay even for the trees that he sold. So it's his responsibility to give pay. Bottom line is that you see from me this concept. There's a concept over here that if the was shy or something for himself even though it's two completely different this is racial this is but the bottom line is there's such a a concept without going too much into it that if I leave something over that's enough for me to be but said so told how could you be saying how could you be saying in our mant of our is that you himself said that which would mean that was a specific unique has nothing to do with our that said that the only time said his that if he was Mishai or something the is now responsible for all the pay in the field it's only true if he started harvesting the field so if he started being kiter in the field then he's going to be but as it relates to if he didn't start being kiter then there's no such So you see that it's not the that the itself is of me now and everything. It's because he was his says okay so maybe will say that our is and just like said by over here says I'll tell you why not over there when the mentions it says and we learn from as soon as you start being to leave pay for the entire over here. There's no such you don't have a for that to say such a is is very outlandish that as soon as you start being is one of your feelings now suddenly you have and everything by there's a that says so therefore there's that if you left over something which is the trigger of so it makes sense but there's no such trigger the bottom line is is that one has nothing to do with the other and as a result says the if that's the case so who is the the we had in the previous. So if somebody goes up to somebody else and he says sell me the mat and it was which one of the maton is in the buyer has to give the to the even though he didn't he's not the doesn't matter he has an obligation to give it back to the additionally he can't go back to the and say make me whole for the you understand that as a you have a responsibility the You asked for the that's what I sold you. You can't be shocked now that you found the ca inside. You have to give the c to the and I don't owe you anything. It was understood when you bought it that that's what you were going to get. If however a person didn't walk in and say give me all the but rather he measured and he weighed a certain amount of then is the he then too has an obligation to give it to the addition can go back to the and say that if I bought all the then the doesn't have to give the anything it's understood the ca is going to be there but if I only bought some of the bay in and I bought it in mishko then the can tell the m I never expected to be buying ka which is really muskuna as a I'll give it to the but you have to you have to make me hope. But what do you see from here? Says one can you see from here that the understanding is that people don't usually sell matnuna. So if I'm a butcher and I have matnuna sitting you know in in my freezer I'm probably not selling you the matuna is probably not going to be included. If that's the case when it comes to racial sag as well if I sell you wool I'm probably not selling muskuna. I'm probably not selling you the racial that I have a to give to the for that reason if somebody went and he bought some of the wool of a sheep from somebody else left something back based on the principle we just mentioned that there's this but understanding that people don't usually sell and just like if I bought not some of the you can't sell me the ka if I buy some of your wool you can't sell me the ra so as long as you leave something back it's your responsibility to give it to the because the is is that we did not agree on that and therefore it's your responsibility to give the however left nothing back then why else is going to be then the is going to tell them how could he tell him I insult you have So if he left something back so that would be enough for the it's going to be your responsibility. That's why in the if he left nothing back then obviously in that case is going to be exile. So before we go v and we start the last per believe it or not of peril also known as. So before we start last per just to go back to one that we spoke about last week. Last week we spoke about the number 22 and we spoke at a beautiful who says that the number 22 which appears many many many times in shas is related to a p in paras when as wants to kill yakov and rifka goes to to yakov and tells yakov you know I want you to know that your brother as wants to kill you and I'm just giving you good advice. Go run to my brother loved one. You'll be safe over there. And what is means Dr. Ashi? One word. So go away for a short amount of time. And how long was Jacob away from? 22 years. So it says you see from here that is 22 years. And he explains a bass and all these different that talks about it sounds like the significance of is even though 22 years feels like a long time but it was way of saying it's a significant amount of time. It says we get it but at the same time it's so on that note I just think it's it's worth digressing and that is so we learned we had that was mentioned which is that if somebody eats from the meat of a without being it's as if he ate mean just as a concept of without being there's a concept of when it comes to stating that says the less that is not like is that you're allowed to eat without being stating that says like this told Nobody [snorts] ever came into before me. I never went in the presence of I never ate from the saying that even though that you don't have to worry about it. I myself was mb I was it was said that I took upon myself that I would never eat from the bosser of an animal if I wasn't and felt that it was in the of him keeping that that he was going to the very beginning of the 100 ago [snorts] where quoted a that says he turns and he tells I mean you realize number one I never ate not when I was a child up until today I never ate pickle says can't be that means the things he's saying literally Because what's the grace of major that that never ate and that he never ate he never ate beautifully goes through and every single line of that as it relates to the last thing that he said. So what he meant says you know what he meant to say I never ate from a without being in other words what emerges is that even though the is not like that it's okay to eat from a without being stating that there seems to be some not to so even though it's not but on aid level for sure it is. And you have two garas for it. You have this and you have this over here. In fact, take a look at says even though it's even though it's fine you're allowed to eat from before because last There still is a mitzvah to go ahead and be right. What's the says it twice? So you see from here says that's not negotiable. But so is brought down. There is an idea for a person to go ahead and to be and to treat his animal that he just shed as at the very least before he's so that was the digression. Here's the part. over there. And what do I pray to say? He said three things. Everybody knows the The garra says as follows. He used to learn with him and when he would teach him a gumar he would have to teach him the gumar 400 times and then he would understand it one day sat down with his and before he started learning he told him I'm going to have to leave a little early today cuz I have to do a mitzvah. So he said you know I want you to really pay attention says he kept on teaching him and he could have it meaning he was it less than he usually so I prayed and told he says why today is you're a little today so he told him I'll be honest with you he said that as soon as you told me that you're going to have to leave early you know I lost concentration I keep on thinking you're about to leave I I can't I can't myself. I can't focus on my pray to turn to him. He says, "Pay attention and I'm going to learn with you." He had taught it to him 400 times like always. And now he taught it to him another 400 times. And after he taught it to him 400 times since he said, he says, "I prayed that what you just did is not shy. the the patience and the the mysterious nef you had to teach your tal is just unbelievable. It made a tremendous ration and for what you did you're going to be rewarded. Says we give you two choices. If you want we'll give you 400 years of life or alternatively or if you want you and your generation didn't have to think very much. He said it's partial what I want. I want said both that him and his generation had he got 400 years of life. Incidentally in his says you see from here rebi never loses from teaching the what happened to he gave up all his time for his you think he lost out he didn't lose anything he had for it you never lose from teaching either way says the but if that's [laughter] the case here I have a good So the same repres and he gave reasons. He said from where we learn a grace says IT WAS ALREADY A WE TAPPED IN. We know what's going on in we know exactly what happened. He was because he sat with his tal and it was in that he got 400 extra years of life says didn't realize this meaning this was all going on in they never told that he was going to be what they ask what do you want you want or do you want that you and your should be says I want me and my should didn't tell he told them didn't know that. So they came to they saw your is getting older and older but he looks younger and younger you know. So they asked him so says me this that he didn't realize he said that as he got older and older. So then he realized something must have got on and he lived 400 years then it was already but when they asked to the question at that point didn't realize so he sent me a lot of sent to attribute [laughter] to some that they had the bottom line is that they're both true I mean thought that this was the the cause of his but the real rest of the story what became years after this exchange between the of and was that he was because of this in either way. So last week we spoke about the number 22 and I just learning this and it struck me that there's a there's a number that's very very prominent in this days and that's the number 400. So teaches his 400 times this town with 400 times and he was to 400 years of he was to 400 years of so there were a few gumar that came to mind gumar that we spoke about recently if you want to go down this road there's a lot of gumar but let's talk about gumar that we as spoke a lot about recently there's gar in the garra says that once forced somebody to give I'm sorry once forced to give stalker he took from him. How much? He took from him 400 from stalking. The Gomorrah says tells the story that she takes 400 for his andor says because of the senses he was from the mitzvah that you see from here that is a mitzvah. So you see a but how much money did he pay? It was 400. Again you see over here this number 400. The point is you have a gumar. What does all these garis [laughter] that we learned about very recently the says that Again, you have the number 400. This we didn't talk about recently that in order for us to there came a time where usually it's so it's so accessible that if you want to you had to pay for said there was a certain know and this all took place when the Romans were were giving a lot of what was the not going to go into the case. So the Gmorra says they hired somebody for 400 and he smuggled into the was and he asked him this island. Then they paid the same guy 400 and he went and they found out again how much did they pay him? They paid him 400. A similar gar of fame says this is in the context of they hired two people and they paid him 400. What's going on over here? Why are we talking? So why 400? One more gum the gum is shabas. This is a well-known garra. Everyone knows this. A person should be an unlike it was a story with two people that made a bet amongst each other. They said anyone that can get healed to get upset to get angry. What's he going to get? What does the winner of the bet get? What does he get? He gets 400. You see, I could pull it off. How come we know the wasra shabis and hill was washing his hair? Somebody went to hill's house. He said hill is is is there a hill here across the hill quickly. He put his clothing he went outside what do you want? He told him I have a question. He said why is it that the Babylonians have round heads? And he gave him an answer and then he asked him another silly question and another silly question and Hill was so patient. Finally at the very end this person got very angry at Hill. He told him who if you're why see he said because of you I lost a bet I lost $400 this person but the bottom line is it's 400 again you have 400 400 400 and the truth is these are these are just you find 400 in the Tyra as well just to name a few is all everyone him. Everybody knows 400 years you're going to have to be and then afterwards you're going to get what you want. So is handling and he wants to how much does it cost to pay for for and then you have it again where and he gets a report back. What's the report? He's coming with 400. So so what's the significance of 400? So the truth is that we've spoken out. We have a rabbit bite on this that 400 says that the number 400 is the gatria of and it's related we once said that but my herish was going through these gumar it sounds like is misforgottle sounds like that's a big number go through every one of these it was it was such a we had to pay for know we had to pay we had to hire so for $400 to go ahead and get they made this bet And the winner of the bet's going to get what? He's going to get $5. No, HE'S GOING TO GET $400. HE'S GOING TO GET A REAL number because the whole shook the the heres took $400. The the herish seems to be 400, right? He taught him 400 times. That's how patient he was. What was the basel? 400 years of life or you want you and your whole daughter to get now 400 years is not a big number. So then what's the what are the two choices? It's either I'll give you $5 or no it has to be on some level right. So either you can have this tremendous 400 years or you and your whole going to get because if 400 if the connotation is not some big number then it then it doesn't make sense. the two choices, choice A and choice B are completely not aligned. Anyways, not aligned, but at least it has to make a little bit of sense, right? So, you have you or your D's going to get or you're going to get 400. My herish was that you know we spoke about which is a small number and and here you seem to have a a number over here of 400 which is either way and I found in the same for talks about And he brings like 40. And then he says at the end, I forgot to look it up. >> [laughter] >> Exactly. But the point is is that it's such a such but either way either way. So you have over here which is the base and you have the misper which is the misper. Now the truth is we know that every letter has a gamatria. What's the what's the last letter in the Hebrew alphabet? It's tough. It's 400, right? So if you think of it from that standpoint, tough is that's the that's it. Doesn't go higher than you already getting tough tough, you know, [laughter] getting into you have to go over the numbers. But but really tough is I mean if you really want to go crazy the the you know what's the connection between and tough so there's so really tough is the 22nd letter of the misper tough itself is 400 so tough is the last letter of the who knows but the bottom line is you have misper but just to end with one and really to put it all together and that is said and he went with his he was He got the he gave up so much for other people. He was he was on the level that he got 400 years of life. He got misguard of life. He got everything back. He lost nothing. He had the utmost dedication for his and when he even talid that was struggling that that but he got back everything. He got back misper he got back 400 years. We spoke a lot about Rav recently. Ravio Rav was he was the of all of Israel he gave himself up 100% that's why the says in that just like to be called he was called so to Rav even though his name was as in yesterday's by the way he was to be called either way what do we know about Raph you know when we have you And we say that there's two. Some people say and some people say the says that the right says and it's based on a gor in the beginning of the second paragraph where the says had that he used to say every day and this was his so we say it every used to say this every used to say this says that was composed by ra says says the tenth of that Rav was that he had a beautiful voice and whenever they asked him to go but the bottom line is is that Rav was a der I used to d in a special every day this was his says to go that we say this and we say Ra why Rav we mean the Rav because Rav himself wrote this okay but still why are we mentioning Rav he says and Rav's was answered he quotes the says that Rav lived 400 years so Rav lived 400 years like lived 400 years Rav who was and he taught about and he went to and he went have again we're just getting started here but we're going to go back there but but the but the point is I hear but the point I hear but the point is that he lived 400 years 400 like because of the fact like the says that we said in the beginning that when a person gives up he loses nothing back and that's THAT'S THE HE GOT back was he got the the 400 years on that note we begin the last per of and that is per So the is mentioned in the it's mentioned in the says okay that's the complicated part of the says so if you see a mother and its children you're not let it take the mother and then the says First glance, the Torah seems to be saying two things. Number one, if there's a mother and it's children or Bates, you can't take those. If you want the mother, the T says you're not allowed to. Then the Torah says if you want the children, you can't take the children either. So number one, if you want the mother just to take it for yourself, that's not something you're allowed to do. You can't remove the mother from the number two if you want the either way. So not so long ago we learned are similar however not identical. In fact has two over number one meaning even if you prepared it still is that as opposed to it's only you can't set up. It has to be like the player says you stumble upon this situation but if you prepare for it then that by definition knocks it out. What's the definition or if they make a nest in the paradise there's no if they did it in the house. So these these doves these Herodian doves when it comes to or there two is a certain bird the male say that you're going to be either way the we just began the and the truth is is that if you look back to some of the proim that we just learned. We learned and all of those proim began with a very similar once said as it relates to all these again when it said that it's wasn't necessary. The reason it's not necessary is because why would you think it's not? Why would you think that is if it's a mitzvah? Okay. But these are not none of them are. So why have to say it? So the says the only one that was necessary to say is a Friday's cafe. So Rabi said that is only because of the or the position between the mitzvah of truma and the mitzvah of the mitzvah of just like only so is also only so we mentioned that is so once we mentioned it by we mentioned it by all the other ones also but Clearly as it relates to saying for example that everybody knows that the other one said that whenever the said that these what do these have to do with why would you think it's related with the exception of I would have thought because if you look at where the mentions of it's in the parish of thus I would have made a maybe and So had mentioned that once we mentioned it with regards to that, we mentioned it with regards to everything else as well. But send one of the affformention said the other ones, but they both said the following. Wherever it says that it's with the exception of there's no need to say that it's meaning you do need to say that all the other ones it's not it's just the opposite. How do you how would you know otherwise why because first an animal school and then it becomes meaning as soon as the animal's born. So why would you think that now that you were all of a sudden the would go away? But the garra says it's not true because we learned these gar together already made that this is talking about are born. Thus the so maybe you're right if an animal was then it became it's that it's that is because if this when it's there's nowhere for it to go when it becomes hect doesn't just go away it's not just the Mishna is discussing however the previously established said certainly the bottom line is the says I hear it's true we already did that but were coming to say a little bit of a different shot of the meaning. Why did you make this and say that the mission of that says it's not is talking about my listing because you had this was why have to say it otherwise said that's not a you can ask this why the mention that I'm going to ask you seven other why does it say that or why does it say that it's the terret is as long as there's one thing That's that's enough to mention everything else. Even though it's we mentioned because it's it's a now we mention by everything else we mention because it's by we mention by everything else. Well, certainly it's aish that all those all these are you're allowed to mention it for the one where you would have known it anyways perhaps which is by good ha kasha.