Parshas Shemini: Lions, Pigs and the Mystery of Kosher Food

this Torah class is brought to you by Torah anytime.com parmin so it's the parha of the ker animals the Torah tells us there's certain types of animals that we may eat certain types of animals we're not allowed to eat and the Torah actually gives us the simonm that in order for an animal to be considered ker it has to have two criteria it has to have two um qualifications and that is it has to be MAF parasa it has to have split hooves and has to be Mal G has to chew its cut these are the two qualifications of ker animals now if you look at the precise word usage of the T we'll notice something that is absolutely astounding that is if you look in this anything that has completely split hubs choose its C that's what you could eat okay so not very complicated doesn't have to have the you know 10 different all it has to do is chew its cut and have split hoofs and very interestingly the T enumerates for us four animals that only have one Simmon in other words there are many many animals that chew their cut and have split hoes sheep a cow a goat they chew their cut and they and they have split hoes there are many many animals that have neither they don't Sho their cut and they don't have split hubs and the Torah enumerates for us four animals that only have one Simmon three animals that chew their cud and don't have split hooves and one animal that has split hooves and doesn't chew its cut so tah says look in the following four animals don't eat because they only have one Simmon okay and then the Tyra enumerates for us three animals that chew their cut and don't have split HS what's the G camel because the camel Cho its cut but it doesn't have split hooves very interesting when the T speaks about the hes of the camel the T writes mafis what does the word mafis mean now let's talk about the um the tense of the word mafas is it past tense present tense or future tense the word mafis what tense is it right we know in Hebrew words are written P could be in past could be present or could be in future what is the word mafis the word mafis is present tense it presently does not have split hoes okay so far so good okay we move on to the next animal has shaan what's the shafan rabbit hair HX whatever that is we don't know exactly what it is but it's an animal Kim it choose its CIS it doesn't say like it says it says what does mean future T it will not have split hes very interesting it almost sounds like it does have split hooves but it will not in the future have split hes future tense then we move on to the Aras yes right Tal's wife what was her name Aras right that's why in the sepan when they translated the Torah into the 70 languages they had a problem with the word Ares because that was the name of the wife of the king Tam who commissioned the translation of the Tyra the hair that may not be the correct translation but for our purposes the hair it choose its cut it doesn't have split hoes what tens is past tense what's going on over here when we talk about the camel it's present when it talks about the it's future tense when it talks about the AR it's past tense past tense how do we understand that and why does the Torah break up these three animals into three separate Pim we could have combined all three animals in one p and the tar could have wrote don't eat any of these three animals because they chew their cut but they don't have split hooves why does each one of these animals deserve their own P right we know the Torah is very concise the Torah is very brief there's no EXT there no extra words in the Torah there no extra letters in the Torah why give so much real estate to each animal I mean no one even heard of these animals you probably never even saw a shaan right if you went to the zoo you wouldn't know a shafan if it hit you over the face and here the Torah gives a lot of real estate to each animal the gal has its own PK the shaan has its own PK the Aras has its own PK and for each one the Torah uses a different tense by the by the by the by the very interesting let's moving on to our favorite animal what about the oh what about the pig so that we know the pig has but does it chew its C no very interesting when it talks about chewing its cud what is a TI right it doesn't have doesn't Che its cut in the future tense so how do we understand this each one of these four animals gets its own P when it comes to the gumal it's present tense when it comes to the shaan it's future tense when it comes to the Ares it's past tense and when we talk about the pig and its ability to chew its cud right you know what it means to chew your cud right you eat the food you send it down into the stomach that stomach sends it to another stomach the second stomach sends it back to a third stomach and then that stomach sends it back up right and you chew it again right imagine you know tomorrow night your wife says I'm not serving you supper you'll have what you had last night again right you do right it's called do over right try again so it wasn't good the second first time you know maybe it gets better so that that's the um so the pig it's says it will not chew its cut in the future T okay now we know there is another place in the T where the T talks about the animals that are not ker and that is in m in you take a look in your and there in the does what we would have liked it to do in this week's para and that is the joins together the the AR and the in one take a look in your page 1012 it says what is that they chew their C past tense so now we're clumping there we're joining them all together in one p and when it comes to talking about their Hooves it's in past tense not like it did in the G was present the Ares was future the right the shaan was future the AR was past in We join them all together and it's all past tense you know all these animals they lost their real estate they lost their real estate and then in when we talk about the pig it doesn't say future tense it says it does not chew its C present tense very odd every animal has its own when it comes to the tenses every animal has a different tense we take the G we take the shaan we take the anas we combine them all into one p and we say they did not chew their cut in the past in when we talk about the it will not Che cut in when we talk about theer it does not presently chew their cut so how do we understand all of this so we have an amazing explanation from somebody by the name of ya ya lived from 1820 to 1891 his father was one of the greatest of all the and was a r in Europe and at the end of his life he was one of the first of the uh of the rim who moved to very interesting at the age of 20 the LF H and he writes the following he says the medish tells us that what is the significance that these four animals are as far as we know and as far as the Torah tells us these are the only four animals that only have one Simon right either animals chew their cut and have split hopes or they don't chew their cut and they don't have split hopes the Torah only tells us about four animals the Torah is not claiming these are the only four animals but the T says and only tells us about four animals that that either chew their cud and don't have split Hoopes or have split hooves and don't chew their cud what is the significance of these four animals says the that we know that throughout our history traveled through and suffered through right four Empires four kingdoms four gim four Exiles right we know clo throughout our history they suffered through four Exiles what were the four Exiles we know Mal Babylonia M the midians yav the Greeks and Ed Rome okay these four Empires are represented by four types of animals the camel says the Meda is B Babylonia they're the camel the shaan is M media who is the king of M K right says how about AR who is the here represented by gree yavan that's why the king of uh the Greeks his wife's name was Aras she's represented by Aras and finally the pig represents Ed Rome why does the pig represent Rome right if you look in that that is represented by the pig one of the reasons given the explains that you know every animal has a neck right every animal has a head has a body and has a neck that con that um connects the head to the body there's one nation that doesn't need a neck what do I mean that it doesn't need a neck we know every nation has a certain Mal has a certain angel that from that angel that nation nourishes and and nurses its strength from in other words every one of the 70 Nations has a certain s has a certain ministering angel from which it gets its nourishment from it needs to connect to the angel however asov doesn't need to connect to its Angel because who's the angel of as the itself itself as and its Angel are so interconnected that asov doesn't need a neck asov and the angel of death are like one entity like the pig you look at a pig a pig is a head and a body with no neck it's the only animal without a neck so asov has so much fish do fish is not an animal right um but good point but a fish is not an animal the only animal that doesn't have a neck is the pig the pig snake the snake is also not an animal it's an amphibian right so the the the pig is the only animal you got a head you have a body and the two are connected as one okay very interesting so says the camel is camel is B Thea is M the AR is Ed is the is a so let's talk about very interesting when it comes to B What do the tell us about Babylonia in terms of their relationship with the Jewish people they were bad from beginning to end they had no good moments they had no signs of kasas there was nothing redeeming about the Babylonians they were riding from beginning to end from the time exiled the Jewish people the first thing he did was he took the young boys he murdered them in the valley of dura and throughout his brutal Empire all he did was he killed Jews he tried to kill he tried to kill Daniel he tried to kill the entire Jewish people by having them bow down to the Sal right as we learned in saer Danel so there is nothing redeeming no redeeming qualities about B and therefore when it comes to the camel it says present tense its signs of Tuma are constant are unwavering are unending they're continuous they're never ending it's present tense the signs of T of the Babylonians are always very interesting that's why when it comes to the it says moving on we come to the shafan the shafan represents malus M who is the king of M says rash kinges thear tells us KES was a good guy he started off like as a good guy he allowed he commissioned right the building of B mikdash right so Kish was a good guy at first but says went sour so he started off good he became bad so when we talk about the signs of T of M is they become bad in the future they start off with signs of K they start off like good guys but their hooves are not split in the end in the future toward the end of their empire that's why when it talks about the what about yav ah yav what would you say about yavan so says ya when we talk about the AR so the gar tells us that yav in the beginning of their reain they made many decrees on they said no shabas no no right they put a halt to the and in the end the Jewish people made peace with so there signs of were in the beginning they turned right they became good in the end that's why their signs of T were past so say now we understand why when it comes to the camel who represents present when it comes to the that represents future T when it comes to the the is is past tense now let's talk about the pig why when it talks about the pig does it use a future tense does it says it will not chew its cut so for this we come to the big principle of the ramban ramban tells us something very important and that is ran tells us that there's a fundamental difference between say forra and say for what's the difference between VRA Andra contains in it an illusion to everything that will happen to the Jewish people in the times of the first B contains in it everything that will happen to the Jewish people in the times of the second so says in which has in it an illusion to all the occurrences that happened to the Jewish people in the times of the first place of mikdash dided even crap up yet in the times of the first B of mdash no Ed did not rise to power yet Ed was a non- entity in the times of the first B of mdash so therefore in Ed was something that had not yet come so when the talks about the pig in it says in the future it doesn't it's because no one ever heard of something that's in the far off future is what is a rem to everything that occurred to K in the times of the bay the second temple era in the time of the second in Temple era which one of the empires wasn't was in full force Rome Ed B long gone past M long gone yavan gree long gone so all the camel the shaan they are NE they're ancient history their signs of Tuma were all in the past they're all non- entities so you know what the Tyra does the Tyra takes all three of them the T takes the camel the T takes the HX the Tyra takes the hair it groups them together one p and it categorically says all three of those guys they're all in the past the Babylonians the medians the Greeks they're all long on they're all past tense that's why they don't get their own p in sa forra when when when we're dealing with them presently because VRA is an illusion to what happens during Bay all these three Empires were at full force during Bas reshine so therefore they each get their own real estate they each get their own P the G the shaan and the Aras but when you go to darim dvar is about byi times ofen so then B and Y is all ancient history they're all grouped together one and it says about the three of them but when we talk about the and is and during we're dealing with what occurs during we're dealing with what does it say about the it presently does not chew its cut amazing absolutely astounding where you have the various nuances of language that the Torah uses for all the different animals corresponds perfectly perfectly to the history of the time that corresponds to that safer is correspond to was present M was future and Yan was past and the pig was the future but coming to say for the G the AR the Sha the Royal past history the RO together in one and the is present and therefore it says okay that's amazing explanation of okay we move on to something very interesting our favorite animal the Kaz the pig right and I'm sure you'll be glad to know that you know that's a very strange name the pig has you know in English Pig you know we feel it matches you know that's the appropriate name for this animal but kazir you know what did the what did your Mash tell you he comes you know you're in the Yesa you're not really learning the mash says no why don't you learn you said I already know it so what does he sayaz what does he want you to do go eat uh you know ham and egg what does he want he wants you to review so where did the the pig get its name from and does it have something to do with kazara actually it does it has a lot to do with Kazar because the medish tells us that in the future the pig is going to have a big comeback it's going to have a comeback what does it mean is that it's going to be ker you hear this now now it's not no no no excuses you can't don't think you know it will become one day Messiah comes the pig will be ker again okay you heard it here first one day the kazer is going to have a comeback it's going to return it's going to be restored to its uh previous status okay so the question is that all the is that we are all believers in the Torah and one of the one of the 13 principles of faith is this Torah will never be changed there are no updates there will be no additions nothing is going to be altered about the Tyra so if the Tyra says that you can't eat the pig because it doesn't Che its cud so then how will there ever be a day that the pig will be ker I mean the T says we don't have we don't have uh we don't make Innovations we don't have we don't make any changes right so how can we say how can the med tell us that one day the pig will be ker how do we understand this so supposedly the derived from here a very interesting thing and that is if I were to ask you we know for an animal to be kaser it has to chew its Cod and it has to have split hooks what do we call these two criteria we call them signs wanted to know are these signs really Simon is it a Simon or is it a siba now what does that mean what's the difference between a Simon and AA a Simon is it's merely symptomatic and it reflects the fact that the animal is ker it's not what makes the animal ker it's merely symptomatic of the fact that the animal is ker or do we say more no these are not merely Simon they're not symptomatic of the fact that the animal's kusher that is what makes the animal kusher I'll give you an example example you know let's say someone's not feeling well yeah take his temperature he has and2 does that make him sick no no no let's say he would take a Tylenol and the fever goes down to 98.6 six so now he's not sick anymore he's still sick it's just the fever is symptomatic of the illness it's just a sign that he's sick and even if the sign is not present he's still sick the the fever is not what makes him sick right there's certain things in this world that are not what the that's not the cause it's merely the it's merely what reflective of what it is okay so what we want to know rabai is are these signs the fact that an animal chws its cut and has split hooves does that make it kosher or is that merely a sign that the animal is kosher so said we learn from we learned from this kazal that says that one day the pig will be kosher that these are not merely signs that the animal are Kosher but rather it's more inherent than that that is what makes the animal koser because the only possible way for the pig to ever become kosher is what has to happen the pig has to have split hooves and has to chew its cud so you'll say who cares if the pig starts to chew its cut that's merely reflective of its Kasa status but what's what good is that going to do for us we know what the status of a pig is the pig the Torah says is TR so how is it going to help us that the pig will begin to chew its C who cares what the pig does a pig is a pig is a pig says it must be that these are not merely signs these are not merely symptomatic of the kaser status of the animal that is what makes the animal kosher not Kosher so if the animal now has split hooves and chws its cud it is now kosher I'll give you a very uh interesting analogy that he gives a similar an analogy the gumar tells us how do you know when it's night outside how do you know when it's night so says say when the stars come out so wants to know the Stars coming out does that make it night or is that merely a symptomatic of the fact that it's night are the stars cause the Lila is that what makes it night time or is it that that's how we can detect that it's in fact night so you ask what's the Naina who cares oh makes a very big nafina you know what the nafina is three stars no but the question is are three stars make a night or is it symptomatic of the fact that it's night so very interesting we know a similar question what How old does a person have to be to be considered no longer a minor in to be considered a God no there's no age you have to have two years you have to have yeah what's the if two come and testify about one hair and another two aen come and testify about another hair so now we have witnesses that they're two heres but on the other on the other uh vein other way of looking at it there's a clown you can't have come and testify about a half a matter so if two a come and testify about one here and another two them come and testify about another here each witness is testifying on a half an item soan says like this if to what would be if you weren't sure if it was night time or not and two a them came and said I saw one star in the right side of the sky two a them came and said I saw another star in the left side of the sky and a third set of witnesses came and said we saw a star in the middle of the sky is that valid testimony or do we say it's a you have two a on one star two a on a second star two a on a third star so says it depends whether stars make it night or stars are merely symptomatic of the fact that it is night if the stars make it the night so then you have two a on one star that's a half a thing you have two a another star that's a half a thing but if stars are merely symptomatic of the fact that it's night so then says if you have two a on one star two a on another star that would be considered valid testimony okay so that's a similar that has by the Wayan concludes very interesting stars do not make it night stars are merely symptomatic of the night what's the proof says because God created stars on the fourth day of creation and on the first and second and third day of creation it still says by there's morning and evening that means you can have night without Stars so stars are merely symptomatic by the way in a letter to disagreed with that proof that brought okay but this is all a side point the concluded that the kosher symbols the chewing their cut having split hooves are merely Simon they're signs they are not the siba they are not what causes the animal to be [Applause] ker himself disagreed with the about this said these Sim are they aimon or a siba it's a between and okay and the disagrees with both of them and the r writes in theim very interesting that these are merely they are merely symptomatic of the fact that the animal is koser so you have saying that these kosher symbols are what we call siba that is what inherently makes the animal Kasha the r rights in the if you want to look it up in the wres it's quoted number nine on your sheets that these are merely symptomatic of the fact that the animals G okay we continue on let's talk a little bit about the birds we know the Torah does not give us any Simon of how do you know if a bird is K or TR T doesn't say anything T doesn't say you know you know don't only eat a bird if it has the plumber on it right T doesn't say anything however all the tah does is it lists 20 birds that you're not allowed to eat everything else is Kos however the tell us that even though the does not give us anyim there is a great Simon to know if a bird is K or TR and that is RA tells us look at number three is in says you know how you know if an animal a bird is kosher TR a bird that is is T what is d d is if it pounces on its prey a bird of prey a bird that pounces on its prey that is a sure Simmon that the animal is tummy Sayan why just because the bird pounces on its prey why can't you eat the bird ran tells us a bird that pounces on its prey says ran on the second line its blood is hot because of its cruelty its blood is black theas its blood is thick and if you eat it you're going to become cruel you're going to have boiling hot blood you're going to have BL thick heavy gross cruel blood it gives say ra it causes you to be cruel so therefore says ra even though the T doesn't tell us which birds you can and cannot eat the Simon to know if the bird is tra if the bird pounces on its tray on its prey you can't eat it says a v let's think for a moment what kind of bird can you not eat a bird that pounces on its prey so that we understand that's very logical it has a rationale the is the bird that has a cruel nature that pounces on its prey if you're going to eat it the the grust sets forth for us you know a very important Rule and the rule is you are what you eat whatever nature the animal had whatever characteristics whatever temperament the animal that you eat has you're going to become like that animal so says the gr I understand why we can't eat a bird that pounces on its spray but what is the concept of having SP HS and Sh its cut why is that so critical why is that so important how how do we understand a deeper meaning what is the what are the characteristics of an animal that choose its cud and has split hoves says a vag we know how many mitos are there in the Tyra 633 there are 10 mitsos in the Tyra that are not more important than other mitol but nevertheless they contain in them an illusion to all 63 Mitzvah which 10 Mitzvah contain in it an illusion to all 613 and of all the which contains in it an illusion to the other nine the last one says the if someone were to ask you sum up the whole T into one LA right if someone ask you right now stand up and give me one La that sums up the whole Tyra so we would say you know don't deny God don't speak no don't desire says the root of all evil the root of all a the root of all sin the root of all the root of all stems from elicit desire not being satisfied with what God has presented to you in this world Hashem gave you a certain situation A Certain family a certain a certain station in life and say stems from the fact that the person wants to leave his boundaries wants to take more for himself so the whole Torah is contained in it says theow you don't have to take my word for it that's what the told us right the tells us there was a man by the name of you know they were trying to narrow the tah down to uh you know to its most basic principle you know somebody came along and was able to narrow it narrow down to 13 someone else is able to further narrow it down to three came Al he Narrows down the whole T to one principle lives with what does it mean to live withun to be satisfied with your lot in life to be M it's called theid of being satisfied says how do we know if an animal is M with what it has you know how we know if it eats a piece of grass for dinner and then the next morning for breakfast guess what it guess what it eats for breakfast while all the other animals are going to far away pastures the cow says let's try supper again so it choose its dinner and it sends it to the second stomach and the third stomach and it says you know what that's breakfast I'll eat the same thing for breakfast and then when dinner comes the next night he says let's try last night's dinner and a week to go by he's still eating the same food is there any greater demonstration of the Mida of hos than an animal that chews its cut it's constantly regurgitating and redig esting and re composing and re bringing up bringing back and bringing up and down and up and there the same meal there is no greater demonstration of being self-satisfied and what about the characteristic of split hooves says the what good does it do an animal that its hooves are split I mean says the gr the lion doesn't have split hooves you know why because it got to it's on the move it's got to has to travel it has to pounce on its prey an animal that has split hooves is very much hampered in where and how it could travel and most animals that have split hooves you know where they eat right where they are they don't move how could they move imagine if your your leg was cut in half right they're domesticated the split ho chewing their C says a is exactly parallel to theid of and a bird in other words bottom line what does God want us to eat the animals that are satisfied with the that which is put immediately in front of them Hashem gave this cow this doll Al this 4x4 Cubit area this space in life it doesn't move it sits in the same spot the whole day the tail goes back and forth and back and forth right for days and weeks it's in the same spot it's the same grass no ketchup no mustard nothing else the same grass in the same spot right so next time when we're say next week we're having Carlos and gabes we mean this week's Carlos and gabes right that's theid ofos says the the understands that a person is what he eats right we are what we eat and the most important m in the eyes of Hashem is am which is understood to mean his being satisfied and how do we see that Mida played out in the animals a bird that pounces goodbye can't eat it an animal that can chew its cut has to always eat more and here and there and there out an animal that has to continuously go to greener pastures it's out the says the Mida that we're looking for the maid we want to inculcate and and have a Jew IDE is the mid of Amun the mid of hisus okay tells us something very interesting he tells us about a guy he says you could see sometimes you see a yid you see a Jew one day he's a fin he's daving withana he's learning with he's a he's acting proper and the next day you don't know what happened to the guy he's like a Russia marusa how did he change so quickly how did where did this transformation come from says don't wonder about such a thing you know how a person could transform so abruptly so quickly it all depends on what you eat Andes tells us you know aside from the fact that food could either be ker or trfe there are many various levels of impropriety in food sometimes you could eat even Crusher food but if it didn't have the proper or the proper certification sometimes besides in that food being tra you could have you know Souls right souls and food shamos you could have a guy who was reincarnated into this world into your dinner and because your dinner does not have the proper cautious certification you're going to end up eating this guy and that guy was some you know muga and that's what you're about to become when you eat dinner sayses so sayses if you want to monitor the mood swings of a person all you have to find out is what he's eating a person's so we would say well you know you see somebody who's normal and the next day he became a little you know confused we would say he forgot to take his meds so no what he ate was not Kosher now kosher could mean it was tra didn't have the proper kosher certification he went to a restaurant but didn't have a proper Mas he can't just eat anything so says we're very important that says God I want to do your will but you know what it depends on it depends what I put in my stomach if a person is careful says that everything he puts into his body everything that goes into a system is pure and ker he could rest assure that his desires and his yearnings and his inclinations will be for God's Torah that is why says that from the time that ate from the a lot of cloudiness and T entered food in general that is why tells us in the name of the that even ker food say you eat a you eat um a banana the PE the peel is the the bad part of what cause to enter food the the shell the chaff of wheat all of these things or even Kosher foods the reason why we're now to eat fruits for the first three years all food has certain parts to it that could be very detrimental and this all goes under the general category of um foods that we should that are off limits and should be avoided okay I want to briefly discuss a very interesting issue that's raised by the and the discusses the following case he had a orphan boy and um the family understood that this child unfortunately he was a Bara what does it mean he was a Bara he was mentally challenged the child had severe mental problems and the family wanted to send a boy to an institution where in this institution they would be able to teach the child critical life skills and important um they would be able to train the child and hopefully after many many years they'll be able to allow the child to reach a degree of normaly the only problem is rabai this institution served Trey food so the question is is a family permitted to send this child to the institution where they would not be actively feeding the child uh trade food the the workers in the institution would be Tre would be um feeding the child trade food say to feed a child actively even though the child is considered a you can't do it you can't actively feed the child tra but here you're not actively feeding the child tra you're giving them over to this institution they are not Jewish they are going to be serving the child tra it's permitted to send a child to an institution where they're going to be serving TR food to the child however concludes even though technically speaking it's permitted he says three lines from this is all according to the letter of the law nevertheless our early authorities teach us if a child consumes when he's young it clouds the heart and it causes him to have a bad nature says my recommendation is better the child not go to the institution remain remain challenged mentally his entire life and doesn't conclude but we know what the conclusion is if he's going to eat a piece of ham we know what his end is going to be he's going to end up a Russ so if he's going to end up a Rasha better to be a fool one's whole life and have no chance of ever pulling out of this illness than to go to the institution and end up being normal one day as a Russ before God so says it's m don't do it better to remain a than to one day be normal as a Russia soer is has very broad shoulders he's taking this very very far Sam understands that even feeding a child treay food in a situation where you have no other way to rectify the child's problem and the child is not and you're not feeding it to them and it's the only way the child will ever be normal and ever be able to DAV in or put on Fillin or do any Mitzvah his whole life is by going to this institution when he's young eating TR says better never to keep a shabus in your life than to eat one time a piece of tarus and end up being a Russ do we posing like this says Feinstein one qualification on the words of the is talking about a case where by sending the child to the institution there is some hope that the child will become normal one day so says the in a case where by sending the child to the institution there's a possibility of the child becoming normal you have to be worried the child will become normal and then all the T when it was a child will contribute it contribute to making the child a Russ at the end of its life when it's when it's normal but says what if you have a child ALU who is mentally disabled with no hope of ever being cured so this child will never be in a situation its whole life that will be obligated in mitos in that type of situation never said you can't send the child to an institution in that type of situation the child would be you be permitted to send the child to an institution where they feed the child trfe a but that will cause a child to act inappropriately when it's older because of the trfe so what it will never reach the stage this child is um is there's no remedy for the child's illness so the was talking about a limited situation where a child is wants to be sent to an in intution where in this institution they could actually help the child attain a certain degree of normaly in that case unless they're going to serve the child ker food you can send the child there but if it's a child who is mentally disabled with no reasonable hope of cure of cure what guarantees that so say does that mean that a parent who sends a child to a place that they serve TR is being May from hasem making a miracle and curing the child says no because if hasem will choose to make a miracle Hashem will only make a miracle if Hashem is certain that this treay food that was served to the child will not have any um bad effects on the child sayem will not perform a miracle for someone if later on in life the food that they were served that was TR will cause them to so so says if there's no reasonable chance that the child can have a recovery the parent could send them to an institution that doesn't serve ker what happens if a miracle happens saysa God will perform the miracle in the correct way you don't have to worry once Hashem is making Miracles he'll make sure the miracle happens in the best possible way but if there is a reasonable chance the child could have some kind of cure in this Hospital stands parent cannot send even a child to a place where even they're not actively feeding even though it's other people nevertheless say let us conclude with the words of the himself you know so we're learning that the food that a person eats has a very powerful and potent effect on them to the point where Sam even tells us that a food that a person may have eaten as a child can continue to affect them even much later on in life so sometimes it's a little bit uh demoralizing do we know exactly all the food we may have eaten can we always be so certain you know but say a Jew always has the possibility of Chua and we know that when when a person when a Jew does Chua May when a Jew does chuva out of love hasem so all the AOS one may have committed turns into so says if someone once ate something that was TR or was not Kosher and they do says you know what that food turns into it turns into the of the carbon so even though we no longer have nevertheless as we learned Pas it uh encourages us to be very much on guard that we have to be very careful what we put into our systems and it also reminds us that we have the opportunity that anything we may have put into our system we could retroactively correct and transform into something a matter welcome everybody back thank you everyone for coming have a wonderful evening you've just experienced another Torah class brought to you by Torah anytime.com