Zevachim 94

Today's stuff is working Sadiq Dalet. And we are at the Mishnah about 18 lines from the bottom of Dalet Sadiq Gimel Amud Bet, moving along in the 11th perek of Maseches Zevachim perek Dam Chatas. So, the topic is going to be what it's been the last few days, and that is the halacha that Dam Chatas she nitezes al habeged harei zeh ton kibbus, which is sourced in a pasuk in the Torah, not in parshas Vayikra, in parshas Tzav, in the parsha of Zois Terumas Chatas, where the Torah adds and culminates all the different dikdukei dinim that relate to a korban chatas, one of which is the asher yizev midamah al habeged asher yizev alav, techabes bemakom kodosh. In the event dam of the korban chatas, dam that was already in a kli sharesh because there was a proper kabbalah dam, but it's fired as reko, in the event that there would be a quote-unquote hazah of that dam on the beged of the kohen, techabes bemakom kodosh, there's a chiyuv to go and wash the beged, not just send it to the cleaners, but techabes bemakom kodosh, the kibbus itself has to be in the azarah, there's some element of kedushah, some element of avodah associated with the cleansing of this beged. Either way, on that note, a lot more halachos. Says the Mishnah, nitezes al ha'or. What would be if dam chatas fell on or it fell on the hide of an animal? Actually, chof shut, in the event that the hide of the animal on which the dam fell is still attached to the animal, Any tongue kibos that love is it would not require any kibos. Me show who shot. Let's say the hide has already been skinned from the animal, so there's a piece of hide sitting on the floor and now down of a hot sauce falls on it. Tongue kibos different of you do of you do says it would require kibos. Rubble also Rubble also says of me show any tongue kibos. No. Or of an animal would not require kibos even if it was already who shot. We'll see in the Gamora what the market is Rubble you do Rubble also is. Any tongue kibos element come out of that. In the event that down falls on a big head, so there would have been a have a minute. Maybe you have to take the entire big head and you have to wash it. So the mission says no. You only have to wash the market had that. So the didn't kibos is not how on the entire big head that has this custom has this stain this diamond side of it. It's the market had that. And only the market had that that you have to wash. Additionally the double show wrote the capital to my. The only time there's a here of to wash a big head that has down hot sauce on it is if the big head itself is raw over capital to my even though the Sugio of down hot sauce is not a Sugio of to my. But the big head itself has to be a double that's raw over capital to my. Additionally the raw over capital to my it has to be a big head that you're able to wash. The Gamora will explain laugh again why. Echo the big head the echo the sack the echo the or. To winning kibos. Says the mission. A big head a sack or or or require kibos. Now what's the precise definition of big head? Truth is it's a big market in shots. Whenever you see the word big head what exactly it means. Just to quote one rashy it's the last rashy here on the arm and side of the Gamora and base. Stamp the garden show the terror it's a mirror of patient. Actually saying it in one man the arm and in a price of that we're soon going to learn. But let's just work with that one idea. And that is that a big head is made of terror of patient. So when you say big head it means it's made out of that particular fabric. But it doesn't have to be that. And that's what the point of the Mishnah. So, echad ha beged, the echad ha sak, sak Rashi says is uh beged that's made of new tzialism. It's made of the hair of a goat. Traditionally translated as sackcloth, but tell a person sackcloth today, doesn't really know what you're talking about. So, this was some very billig type beged that was made of goat's hair. The echad ha or or if you have a beged that's made of or, it's made of the hide of an animal. All these types of carbon two and kivas require kivas. But kivas b'makom kodesh, the kivas itself has to be in a makom kodesh. That's a possuk in the Torah. The chavis b'makom kodesh. Ushviras klei cheres b'makom kodesh. Now we're going to Indian Indian. Ushviras klei cheres, in the event that a carbon chatis was cooked inside an earthenware keili, where the Torah says you have to now destroy the keili. You know, we have to destroy it in a makom kodesh. Umrikav the shtifoh b'klei. N'choishes is also b'makom kodesh. That's also mentioned in the parsha of those teras chatis. That in the event that a carbon chatis is cooked in a klei n'choishes, so there you don't have to destroy the klei n'choishes, but at the same time, there's a special process of kashering, of hagolah that the Torah mandates, known as mikvah shtigah. The mikvah shtigah also has to be done b'makom kodesh. And the Mishnah concludes there, as it relates to kivas, Rashi, chaim b'chatis mikol hakodashim. This is the chumrah that chatis has over other kotche kodashim. Even though chatis is just a form of kotche kodashim, there's the olah, there's the chatis, there's the asham, minchas even kotche kodashim shel metzivor, right? There's other fanim of kotche kodashim. But chatis has a chumrah over the other kotche kodashim. In what? In the fact that it requires kivas. By the way, pretty implied that as it relates to mikvah shtigah, as it relates to if you cook from the carbon in the kley charis, you'd have to destroy the kley charis. That is not unique to carbon chatos. And even though it's mentioned in the parsha of zois teras achatos, afilu hachi would relate to shaar hakochos hakodashim as well. Zeh zocher Rashi Akiva's case specifically, the halacha of techabes b'makom kodash, that's unique and exclusive dafka to the carbon chatos, all of which we're going to see a lot more about in the coming days. Either way, the first part of the mishna, lot just happened, we'll unpack it as the gemara unpacks it. But the mishna began with a machlokes Rabi Yehuda and Rabi Elozar, which is going to be malavas through the first part of the daf. The machlokes was if dam chatos was nites on or misha hufshat. So the mishna said, nites al haor, actually hufshat ain eitan kibbus, there's no shai. If the or is on the animal, so it's not a beged, there's no halacha of kibbus. Misha hufshat, let's say it's on the ground now. So then it's machlokes Rabi Yehuda and Rabi Elozar. Rabi Yehuda says toiten kibbus. Rabi Elozar Rabi Elozar says af misha hufshat ain eitan kibbus, that even if it was hufshat already, at that point, it would still not require kibbus. So what's the simple understanding of this machlokes, and then we'll dive into the braysa that the gemara is about to introduce where Rabi Yehuda and Rabi Elozar are going to elaborate on our positions a little bit better. But just let's understand the pshuta shel mikra of the machlokes, and then we could see how they came to to it through their limud. The rule that governs this machlokes is a rule that the mishna states really in the next sentence. And that is ain eitan kibbus ela makom hadam v'davar shahu roy l'kabel tumah v'roy l'kibbus. We need the middle part. V'davar shahu roy l'kabel tumah. One of the rules in terms of when there's a halacha of dam chatos is in the event that the beged that the dam fell on was something that is mikabel tumah. If it's not something that's mikabel tumah, so then you're not going to have that halacha. We're going to see in the braisa how the chachamim got to it, but let's just keep it very simple. The Torah says that when do you have to wash the dam of a chatas that lands? When it lands on a beged. A beged is royal mikabel tumah. And because a beged is royal mikabel tumah, so it's for that reason we say that the only time you have this halacha of dam chatas nitaz al a beged, where the din is that you have to be mechabes in a makom kodesh, is if a takah was nitaz al a beged that's royal mikabel tumah. Dumyu the beged. That is the Torah's mashal. So, if the dugma of the Torah of when you have to go and wash dam chatas is when it landed on something that's royal mikabel tumah, so the halacha is that it would have to be something that's royal mikabel tumah. Good. Nitaz al or actually hufsha. If you have or that right now is on an animal, that or is not royal mikabel tumah. The reason is in order for something to be royal mikabel tumah, it would have to be a beged, it would have to be a keili. Can't have a beged that's attached to the back of your animal. What would you have to do in order to make it into a beged? In order to make it something that's royal mikabel tumah? Well, for starters you would have to skin it. So, you're very far removed right now from it being in a state where it could be mikabel tumah. It's machsar ma'aseh, right? You would have to go ahead and do a hefsech. That's considered something that has no shiyachus to being able to be mikabel tumah. And it's for that reason if dam would fall on it, it's not dumyu the beged. If it's not dumyu the beged, it's for sure not going to be subject to the laws of dam chatas. In the event, this is important, that somebody would take the or of an animal, so he skinned it already, and he would have in mind, he would have in mind that he's going to use the or basher hu sham, as it is right now as a bad guy. Then it would be a bad guy. Would be a bad guy because it could qualify as a bad guy. You can use it for whatever you want to use it for. It would qualify as a bad guy and it would be no more everybody would agree that that type of or Michelle said it's on keep us because now it's no different than a bad guy. It is a bad guy. It's my total like a bad guy. So for sure it's going to then be subject to the of them hot. Like it's good and rather of or Michelle taught and keep us or ain't on keep us is talking about where you were [ __ ] So right now it's not any mice in order for it to become a bad guy. But at the same time in your mind you didn't designate it yet as a bad guy. And as a result it's my show in order for it to become a bad guy. And the show you is where it's not my mice but it is my do we look at that now as being Do me the bad guy and it's going to be subject to the laws of or do we not look at it as being and as a result it's not going to be subject to the laws of hot. In the vernacular of the moral the you say that I might like this is does it have to be quiet be my to me right now or is it enough that it's royal you do my in order to be my to me. And that's the you say that says that it's all or Michelle taught and keep us because you would have all that once it's at that point even if you didn't have a yet that I want to use it in that state as a bad guy. But all I need to do is have a show. So if I'm only my show but I'm considered if I'm considered right that's enough for it to be doing me the bad guy and as a result it's going to be my I will tell me if it's enough for it to be right to be considered Do me the bad guy. So how come actually we don't say it's right I could always be master, because any diamond my show. where I'm only I see it as being right. But if I'm I don't see it as being right. He says even if I'm master, I still do not have a key of keepers and the reason is a quote Russia in the mission cause mentally because being that right now you didn't fashion it into a cave so the master it's not a cave. Because it's not enough that you're not you also have to be and as long as you something that in of itself would be enough that it should not be doing the baggage again very very close. If it's my so cool that that's not going to be subject to the laws of if it's a sir. Nothing then everyone is in agreement then for sure it's going to be even or me show the all me show yet or not is actually in a specific case. It's where you were master it but right now you didn't have the master yet and I want to use it as is. I could easily have that master it's beyond to do all it is is a hero but I didn't have it yet. So the question is is that or is it not market that is the according to the master is not considered a problem as long as it's the capital that's the magic word. As long as it's the capital that in of itself is going to be enough according to the not enough that it's according to the it has to physically be the capital and if it's it's not physically the capital it's very easy to get there. You could have would have should have been there in a second. It's fine but you're not there right now and if it's not the capital to this second that in of itself is going to be a equal that's going to be a there say that it's not the capital either way that introduction, which we sort of gave away this first Gemara, I think it was Kedai. Zokt the Hilchos Gemara mean not immediately. What is the Makar to this Machlokes Rabbi Yehuda and Rabbi Elazar? The Tanna Rabbanan. We learned in the Braisa Beged. It says in the Torah Beged, right? Asher Yizeh Midama Al HaBeged Asher Yizeh Alav L'Chabesh B'Makom Kadosh. In the yellow Beged, I would think that the only time there's a Chiyuv Dam Chatas She Niteis Al HaBeged is if it landed on a Beged, which can mean a few things, by the way. Number one, it has to be a Beged, but even more than that, we said Beged is Tzemer or Pishtan. So, maybe we're talking about something very, very specific. Min Aido Rabbis Or Mishus Hofshat. How do you know that even Or Mishus Hofshat, maybe that's not considered a Beged? Talmud Lomar It says Asher Yizeh Alav L'Chabesh. Truth is, we read this Pasuk already 10 times in the last few days between this Machzor and last Machzor. If you just read the Pasuk, it's very notably redundant. Asher Yizeh Midama Al HaBeged Asher Yizeh Alav. Yeah, I got it. Asher Yizeh Midama Al HaBeged Asher Yizeh Alav. That's very extra. So, Asher Yizeh Alav is coming to be Marbeh. That's coming to be Marbeh that not only Beged, but even Or Mishus Yochshan and Marbeh Or actually Hofshat. You would think to be Marbeh even Or actually Hofshat. Maybe even if it's on the animal itself. Talmud Lomar it says Beged My Beged is Rodeh over the Kaval Tumah. Beged is Rodeh over the Kaval Tumah. Focus on the word Rodeh. Avkol Rodeh over the Kaval Tumah. Give me Rabbi Yehuda. It's Rabbi Yehuda in the Mishnah cuz Rabbi Yehuda holds that what's the criteria? It has to be Rodeh over the Kaval Tumah. So, once it's Hofshat, even if it's Machshavah, it's Rodeh over the Kaval Tumah. If it's on the Beheima, so it's Maiseh, it's not considered Rodeh and therefore it's not even Rodeh over the Kaval Tumah. Rabbi Elazar Rabbi Elazar says Beged from the fact that it says Beged in the yellow Beged, I would think only Tzemer or Pishtan. Min Aido Rabbis Sak D'Chami D'Vigadim. How would I know all different types of Bigadim? He doesn't say or Michelle how would I know all other types of a God and how would I know it says I share all that I have that we have to show me my Michelle you would think to be married even Michelle common beggar my beggar Dover not her right my beggar Dover have me built tomorrow I've called Dover have me called Dover has to be Dover a Dover have me called Dover or Michelle being that it's Michelle my sister is not a Dover a couple of times so at the end of the day the like is you would have a lot of sort of the way we set it up so the read the pre-cap was the the Michelle but we see that focusing in on the the limo says beggar beggar's coming to tell me something cuz it's not only beggar right it's not only 10 of pitched him it's not only whatever you hold the the physical cloth of the beggar is because we have a reboy to be married more than that so why did the Torah say beggar it's coming to teach me on some level do me the beggar what's that limo according to you the royal couple tomorrow and according to the royal loser it has to be physically the couple tomorrow so the my baby now what is the nothing Nina between you would have a lot of that's where you would touch the words my baby now 10 out of 10 times right that's usually what my baby now means that we know what my baby now is we just said I mean the mission is examples a good example or Michelle where it's Michelle my show right that's a good example of my baby now but if you look at places speak that a little bit starker I think it's going to be seen in this the mission is question my baby now is a little bit of a different question it's the third to last on the dollar to be my baby now period the royal couple I recall the beggar the inner my couple tomorrow and the royal couple the royal loser I recall the beggar the my couple tomorrow and the royal beggar I recall the inner my couple tomorrow keep us right the royal loser said that when the Torah says beged, it means oh, beged is roy over kabbal tumah. Not mikabel tumah, roy over mikabel tumah. So, has to be dominated that. Rabba says, "No, a beged is actually mikabel tumah." The hash toss the Gemara wants to know, is a beged who say roy over in a mikabel? What is the ta'age of a beged? Give me an example of a beged that is roy over mikabel tumah, but it's not mikabel. Rabba over Rabbi Yehuda. I don't shatza chazal nafka mina between Rabba over Rabbi Yehuda. In other words, the Gemara wants to know, what is that beged of Rabbi Yehuda that the Torah is referring to? A beged traditionally is mikabel tumah. A beged is a beged. It's a shirt, it's a jacket, it's a it's a pair of pants, right? That's what a beged is. But, the Gemara wants to know, what is the beged of Rabbi Yehuda? Cuz Rabbi Yehuda's beged in this pasuk is not mikabel tumah. It's only roy over mikabel tumah. So, what's the ta'age? What is a beged? What is a beged that is roy over mikabel tumah, albeit not mikabel tumah? So again, the ta'age of the word beged, if you're going to go back and learn Chumash, ta'age the word beged in that pasuk of dam chatus, the ta'age of beged is different. I'll leave it to Rabbi Yehuda, I'll leave it to Rabbi Elazar. We know what it is, I'll leave it to Rabbi Elazar. It's just a beged. The question is, according to Rabbi Yehuda, what is that beged? And the Gemara is going to throw out a a few suggestions. Says the Gemara, "Amna Abaye, Abaye said matlis prusa misholish, it can be na'yu." You want to know what a nafka mina would be, or you want to know what the definition of beged would be al liba d'Rabbi Yehuda. I'll give you a good one. A good one would be if somebody had like a little cloth, and it's less than gimel etzba'ot, or gimel etzba'ot. So, in terms of shiurei begadim in hilchos tumah, and in other areas in halacha, the minimum shiur of a beged is usually considered to be sholish etzba'ot, or sholish etzba'ot. That's considered something so small that at the very least an ordinary man would have some usage for it. What he would do is he would patch up if he had like a little hole in one of his big old thing, he can use that little thing as a patch. What would be if you had a beged that's even smaller than that? Now, as our sir beged wakes up in the morning not considered a beged, but it's roy to be a beged because if you all your day machshava decide that you want to use it for something, even though it's pachos mishalosha shaalos, it would be considered a little bit of a beged. So, the Gemara says mand'amara roy, according to mand'amara that says roy, hanami roy. Right, this is something that's considered roy. Dibai chashiva because if you want, you could be chashiva, you could say you want it to be beged. Mand'amara d'amara mikabel tum'a, hamila bas kabala tum'a. This is not mikabel tum'a. So, the ta'am of the word beged in the Torah according to Yehuda can mean a matlis prusa mishalosha, that'd be a good example of it. According to Rebbi Elozar, that can't be the ta'am because that's a beged that is only roy mikabel tum'a. And according to Rebbi Elozar, you need a beged that actually is mikabel tum'a. Rebbi Rebbi said, beged tachshivei lav lav d'tzura ikabeinei. Nafke mina would be if somebody has a beged, the beged is ready to go. You can put it on today. The only thing is you decided you want to make a shtikel picture, you want to put a logo, an emblem, I don't know, you want to put something on your beged before you wear it. So, technically, it's a a beged, right? But lema'aseh, being that you decided that you want to put a tzura on it, so it's not considered nigmar until you actually put the tzura. Now, in order for you to make a nigmar, what would you have to do? So, there's two things you can do. One thing is you can put the tzura on. Another thing is you can say, "You know what? Forget about the tzura. Let me just have it basher usha." To make the tzura would require a ma'aseh. But say, "You know what? Forget that thought." That is just a machshava, that would not require a ma'aseh. So, this is an example of where I have a beged, albeit it's mechusar ma'aseh. I'm sorry, it's mechusar machshava. The machshava is I just have to change my mind, I have to decide I don't want the tsura. So, mand'amara roy, hanami roy. So, to R' Yehuda that says that as long as I'm worried about the kaval tumah, that's enough. All this is considered worried about the kaval tumah cuz all I need to do is have a machshava that I'm not interested in that tsura anymore. They buy him a vat the lay of the machshava because all I need to do is whack out that thought. Manda amar davar hamikabel tumah, but according to R' Yochanan that has to be davar hamikabel tumah has to be maskabli tumah right now. The mais it's not mikabel tumah. I it's really a de machshava. R' Yochanan says that that's not going to be enough. Rava amar, Rava said, and by the way, there's obviously some issue with the girsa because it's Abaye, Rava, and Rava. It's not Hadar amar Rava, it's not Elu amar Rava. It's just Abaye, Rava, and Rava that doesn't work. Some have the girsa R' Avina, some have the girsa Rava. But either way, third shita is utsva de chashva le de katsa ikvi naia. That an example of where it would chapsa chanak mino is regarding a cloth that was used as a mat and the person had in mind lekatza to go ahead and cut it and to make it trim it to make it look nice before he was actually going to use it. Now, an utsva is something that is considered a beged even if you're not mekatsa. So, the only reason now it's not complete is cuz you had this machshava that you decided that you want to be mekatsa. It's very similar to the beged chichuvalel le tsura where the beged is really a beged. You decided that you want to put a tsura on it and as a result you're holding up its status of being finalized as a beged. So, this is very much the same thing. We really this is a beged basheru sham but you decided that you want to go ahead and you want to trim it, you want to make it nice, but it's not something that you had to do. Now, this second is a mikabel tumah. No. Why is it not mikabel tumah this second? Because it was chichuvalel lekatza. What would you have to do in order to make it be mikabel tumah? There's one or two options. Either be mekatsa, which involves a ma'aseh, or just say, "You know what? Forget about that thought. I don't need to be mekatsa." Which only involves a machshava. So, the Gemara says "Manda amar According to Manda that has ro'i that's R' Yehuda. this is also why is it not because you could be because that's but because you could always change your mind and that's only a matter of going to the matter that says that it actually has to be this is not until you actually and a riot to this Tanya should have which is a lot of cats. The actual scenario is that if someone has a and he decided to even though he had to do it but if he decided that he wants to do it so it's not going to be until he actually does it. So that's the right now it's not however my sir but more I feel a little bit you have an ability to change that thus it's considered right. So these would be three examples three examples of between and also just in the page the way the explained the original when the says that she is a what was that according to it's just a that's it could be a that's me show wish. Being that it's something my show wish. Could be to know it could be talking about a bigger she will allow the it could be talking about which was the so you have these three examples of what the could be talking about and that's just could be talking about what the really is talking about because when the says it's coming to teach me that as long as it's like that doesn't have to be more than that. As long as it's like that that in of itself is enough criteria in order to be in order to be subject to the laws of damn hot as either way. So what's the of the very first part of the was the first part of the the of the of the in the it sounded like they arguing on Misha Hufshat, Tah Kibbos or Aino Tah on Kibbos, right? Sounds like that's what the shaila is. But really, after further review, the shaila is talking specifically where it was on Misha Hufshat and your das is not yet to use it as a beged. You're in the state where oh you did machshava it could become a beged, but it's not a beged yet. Dumya the beged would require on some level being mekabel tumah. The question is, is it enough that it's roil the kabel tumah or does it physically have to be mekabel tumah? According to Yehuda, it's enough that it's roil the kabel tumah because the beged of the Torah is one of those examples. According to Alazar, not the beged of the Torah is an actual beged. It has to be mekabel tumah. The fact that you roil the kabel tumah, that's not enough for you to be subject to these halachas. The mishna continued and the mishna said, Aino Tah on Kibbos Ela Makom Hadam. So the mishna immediately had to know that it's only the Makom Hadam. Maybe once dam lands on the beged, you have to be mekabel the entire beged. The Tah on Kibbos of the entire beged. Kibbos of the entire beged. Kibbos of the entire beged. I would think that if dam fell on a little bit of the beged, the entire beged requires Kibbos. Tah on the entire beged. It says, Asher Yiza. Like a mighty Makom Dam Bolvat. So we're focusing on those words again, Asher Yiza. If Asher Yiza be dam ala beged, Asher Yiza alav. Asher Yiza alav is teaching me that it's dam got on the Makom of the hazar. It's not the entire beged that had hazar. Asher Yiza, the place where hazar took place. That's the only place that you have to go ahead and clean. Dovash roil the kabel tumah. So the mishna said additionally, Aino Tah on Kibbos Ela Dovash roil the kabel tumah. Now after learning this first gemara, I don't know if anybody would make such a big deal about this. Roil the kabel tumah? Yeah, it has to be mekabel tumah. Roil the kabel tumah? What was roil the kabel tumah mean? Well, now we know that word roil is a huge word, right? Who holds roil the kabel tumah? Yehuda holds roil the kabel tumah. Alazar holds that actually has to be mekabel tumah. So according to the gemara, still like Yehuda. Schmack. This lotion of Royal Kabbalah Tumah is obviously a Stam Mishnah like Shitas Rabbi Yehudah. We mentioned Rabbi Yehudah a line earlier in the Mishnah, but the bottom line is like a Machlokes Machlokes Stam Machlokes boom boom. So we have this big Machlokes Rabbi Yehudah and Rabban Lazar and then there's this subtle or not such subtle reference to a Stam Mishnah being like Rabbi Yehudah Royal Kibbos. The third thing the Mishnah said was is that the only time there's a Halacha of Kibbos is if it's Royal Kibbos. So the Gemara Devar Gredo as opposed to a Kili which you wouldn't send to the cleaners. So what would be if Dam fell into a Kili? So you would scrape the Dam off. You would try get rid of him in some other way, but you wouldn't wash it. You wouldn't put it in the washing machine. That's the point. And as a result, the only time there's a Halacha of Kibbos is when it's a Bar Kibbos. But if it's not a Bar Kibbos, even if it's a Bar washing, you have to wash it in some way, shape, or form. Doesn't matter. But it has to be through the medium of Kibbos as opposed through the medium of Gredo. And being that this is something that happens through Gredo, not through Kibbos, it's not one and the same. Moving along. Next Khaticha of the Daf. So the Mishnah said, This is already the safe of the Mishnah. Echad HaBegged, the Echad HaSak, the Echad HaOr to Unin Kibbos. Now to be clear, when the Mishnah says the Echad HaOr to Unin Kibbos, right? Begged is with the Torah. Echad HaSak, the Echad HaOr. Specifically as Or. That's true Al Libi DeKuryalma, right? Meaning even though we just said there's a Machlokes Rabbi Yehudah and Rabban Lazar on Mishah Sh'Atan Kibbos and Ein Tan Kibbos, but I think we said this already a few times, that Machlokes is only when it's in that quasi state where it's Royal Kabbalah Tumah but it's not Kabbalah Tumah. But once you fashion a a proper Begged out of Or, there's is question in the world at that point that beged is going to be subject to the laws of dam chatus. So when we say echo the art on and gibbos, that's not stumalik anybody. That's true according to all the tanon. Dov who wrote the kav tuma was stumalik of Yehuda. This is not stumalik of Yehuda cuz this is true even according to the laws and the only reason the laws is chiyuv armish in the Mishnah is because that armish is not mikabel tuma yet. But the minute it would be mikabel tuma, that's possible that it would be subject to the laws of gibbos. Like this is the the starting point for this next gemara. Everybody agrees that a beged made of or that dam falls on, leather jacket, whatever it is, is going to be subject to the laws of dam chatus shenis al a beged tzorech gibbos bemakom kodesh. That's not a shailah. Stating that, so they come up with a main bracha of gibbos. So do you mean to say, and certainly the Mishnah does, but do you mean to say that or is a bar gibbos? You can wash or? Okay, is that a chiddush? So what else would you do with or? Beremin or I'll ask you a kasha from a Mishnah in Maseches Shabbos. If all of nishlashes, in the event somebody had a pillow or sheet and there was a nishlashes, there was some stain on it. Mekanche besmartut. So you take a smartut and you try to get rid of it. If it's or, let's say it was made of or, it was made of hide, then you don't have to use a smartut. So then you don't have to use a smartut. If you want you can put water on top of it and the water is going to make it go away. So ordinarily you can't just pour water on a dirty beged on Shabbos. But if it's made of or, you can. What's the difference? So why can't you pour water on a beged that's dirty on Shabbos? It's cuz it's one of the Shabbos melachos. Which one? Washing, right? Malabain, whitening, cleaning. That's not something you're allowed to do. So, it's one of the test malachus. Okay, so why are you allowed to do it on or? The teretz has to be because or is not a is not a bar kibbus, right? Must be that there's no mitzius of pouring water on or and it to be deemed washed and cleansed. In other words, it says the Gemara from the Mishna Maseches Shabbos, from the fact that you see that if you have a pillow, a blanket that's made of or and there's a schmutz on it, you're allowed to take water and pour it on top of it and it's not considered malabain. In the words of Rashi, shma minna in kibbus for or. You see there's no kibbus for or. And how does it fit with our Mishna? Our Mishna says mavuor achas achas achas achas achas or do not kibbus. And you see from there why the main or bar kibbus or. From the last you a kasha from a Mishna in safe Shabbos where it's mavuor in the malacha of malabain there's no problem of being malabain or and the reason is because or lo chiyura is not a bar kibbus. It's a steer. Just explain the kasha a drop better. It's obvious. But just a drop better and that is we just said that the only time there's a halacha of kibbus is with a thing that's a bar kibbus. For example, a kaili is a bar greido and as a result it's not subject to the halachas of dam chadas. So, if you're telling me that or is subject to dam chadas, that means that the acting of being techavas b'makom kodesh is a chefetz of kibbus. So, if it's a chefetz of kibbus, so you see or is a bar kibbus from the Mishna Maseches Shabbos you see that it's not a bar kibbus. And really to answer this kasha is going to be the avayda of the majority of the rest of the daf. Says the Gemara Amrabaya, Abaya took the first step in it. He said like kasha it's true it's a steer. There's no way out of this steer. There's no chilluk, there's no two dinim you're going to come up with. It's not a chilluk between kodshim and Shabbos. It's a machlokes tanoyim. As I will demonstrate in a moment and that's pshat in why there seems to be this contradiction because one Mishna is going like one tanna and the other Mishna is going like the other tanna. Who is this machlokes is learning to the brice. Rashi says this brice is talking about dam hotas. So this is a culture of brice. I beg it that dam fell on me hot there's a mitzvah of kibos. I agree. They are what we need. Migararoy. If dam hotas would fall on there would be no mitzvah of kibos says the hachamim in this brice. The Adam migararoy you would go ahead or migararoy somehow they go so you just scrape it off. Acherim acherim say a beg it the hasak vehoar michavso. That's like we have it in our mishnah. Veha kli migararoy as opposed to kaveh migararoy. But says Abaye that you see that our mishnah is really the machlokes mishnah machlokes of hachamim and acherim. And it's going according to the shita of acherim. But the hachamim in the brice say mefurash only ha beg it veha sak michavso. Ha kli and ha ar ar is together with kaveh where it's migararoy. It's not not subject to the halachas of the chavis bemakom kodesh. The mishnah mesaches shabbos is going according to the hachamim. The mishnah here mesaches zevachim is going al liba de acherim. Which by the way establishes Rav Meir. Acherim is also Rav Meir. A Meir al liba de acherim maybe but the bottom line is that our mishnah is acherim and the mishnah mesaches shabbos is going according to the hachamim in that brice. So the gemara comes and says that Rashi According to whom must the following story coincide with? What's the story? Rav Chivera Rashi said, "Zimnin sagiin have I came to Rav. There were many times that I was in the presence of Rav on shabbos. Veshachshichalei mesani demaya and I would wash his shoes with water on shabbos. And he never told me not to. To the contrary, he seemed to have encouraged it. What do you see from here? You can wash You can wash leather on shabbos. Which would imply that what? That ar is not about people. So, who is this going according to? Something about this very mechanical it's going according to the bottom. We just said it's just to burn and whether or not or is about people or is not about people. The say it's not about people. That's the standard in this over here that he said over his literally with the great is going a little bit so I just discuss pretty straight forward. But again before you surprise the bottom so good one mission is going according to the other mission is going according to the bottom. It's that mice obviously all like the bottom not like which makes a lot of sense like so it makes sense but rather have a problem because for me is it even possible for there to be a that holds that or is not about people? Could there be such a and this is the could there be such a it's a in the now this is in the of it's like see I call clear a share to have this it's a classic that if you have a bag that has a it's made of to have this to have this I don't know concept of people when it comes to so it's a so said this idea that there would be a that holds unequivocally that or is not about people is something that we must immediately dismiss from our minds no such it's connected to be can't say something like that I don't know so let me tell you what's going on over here crow or must need the classic for statement for that what that it's people or must need under a mission here and I for statement for that have bag that when it comes to talking about it's talking about soft or okay keep reading question and between it's talking about with wasn't rough but rather with the or was kosher. Okay, so has that answer anything? By or that's rough everybody's murder it's about that's what the talking about or that's rough a little bit of and that's what our mission is talking about and our mission is talking not the mission because our mission is talking about and it's not even open for debate and as a result everybody's going to agree that it's subject to the laws of it's subject to the laws of The is between that the tells you it's a real that's talking about where it was kosher where it's kosher over there there's a over there the hold it's not about over there holds that it's still about just like when it's rough it's about when it's kosher it's about if you want to follow through the thought this in is going to be talking about where it was kosher I leave it to the where it's not about it's not a spirit of the is this mission is going going to going to everybody that mission will be the it's fine cuz this mission is talking about where it's rough that mission is talking about where it's kosher this is where Robert picks up his narrative and he says this is the whole deal here is the mission again the mission this mission repeated itself several times the said that he was party to that he used to wash shoes that were made of on this how was he able to do that so either it was talking about the it's talking about where it was hard and as a result Because if it was everybody holds you won't be able to do it cuz everybody holds by rough or is about kibbles. And if he held like or is about kibbles. So what was going on over here was he was talking about where it was and he held like the rabbit. But either way this was rubber's eight sir of answering the steer between the two of us nice again. We started with a over a minute a steer between two of us nice. Our mission says that I could have a sack or two including kibbles which suggests that our kibbles the mission of Shabbos is not that way. Also all of the smart nice which implies like Rashi says in kibbles by all A bias carrots was like a show how rabbin on rubber's carrots is like a show how the rubber carrots are mission is talking about where it's rough by rough it's about kibbles. The mission of Shabbos is talking about where it's kosher. Now by the way kosher happens to be totally in the akiram and the rabbin on but that's nothing to do with answering the steer. The steer right after focus sometimes on what the main objective of the is. I have a steer between two of us nice. I don't know how long it lasts. If you know in the mission of cold this will bother you. I have a mission of our kibbles I have a mission of our not about kibbles. This is what's bothering the about. A bias during our ways from that kosher one mission is going to be the akiram that's the mission of the other mission is going to be the rabbin on that's the mission of Shabbos. Rubber was saying no both missions are going to be the rabbin on. The mission of the mission was talking about where it was rough and the mission of Shabbos is talking about where it was our kosher. Now the says now that rubber had a sneer on what he said. We see the rephrase throughout but just to be clear the is not a rubber on everything he said. He's not being totally honest here. But rather he's just going to tweak what he said. Let's see. How do I my rabble? Love me the Amri. This that I said I I I decided is not okay. The Nikki, we should go ahead and make an akin to and name away the crow. We should say about it positive even Barack and Sivan. Rubble was motivated to say everything he said because he said how could there be a Amanda Amma that holds? There can't be a sheet of Zara Bonon in the world. I don't care how many prices you have. That holds that is not about because it's a first of all a possum. That So Rubble says, you know what's going on? I mean how how did the Rubble stem with that possum? Are there possums Barack? And the Rubble mean by possum? No, he's making an akin to an possum. You know what we used to talk about? We make an akin to braces all day every day. Mishnayis more sparingly. Oh, an akin to an possum? Rubble's telling you you're straight over here. No way in the world. What? Make of name away the crow. We're making an akin to an possum. He can see them Barack and Sivan. We know skin of this possum I'm talking about the clear slag you. Certain type of cali actually says it was a Sherlock precaution which in English I think it's hard boiled. This hard boiled leather a bonder didn't say come on Rubble by Kiba's and it could be those and Kiba's. Hello my Rubble. So Rubble said let me I'm going to address the possum a little differently. Rubble is not falling off of the table we'll see in a second. He's just addressing the possum a little differently. So Rubble is clear as it relates to a beggar that has given them a parcho. Being that the Saracens comes from the beggar itself Derek nest but it came through the beggar itself. So how do they what it did was it weakened the area where the Saracens was with the [ __ ] was magically wrapped and it automatically makes it into a rack. In other words, Rubble said I'm not making an akin to the possum. I'm changing my mind. The possum is about any type of cali in the world. Stating that the side is still true. Because the only time that it's shy of kibosh by or is in the event that the or is rough. What do you mean? If the possuk is talking about all different types of or, even this class slight ya, hard boiled leather, so we mean then it's uh it's going to be true even if it's kosher. So probably it's not true because the minute it gets a nega, that mokem with the nega is automatically becomes rough. So if it automatically becomes rough, so it's not true. It's uh mamela rough. But here's the point. The only time you see in the Torah that there's a mussig of kibosh by or is where it's rough. Not because we're making an kimta that we're talking about or that's rough. It's because the minute it gets a nega, it's mamela rough. But here's the point. Where it's rough and ochi nomi. And that's what the Mishnah Zevachim is talking about. Rava says, "The way I already answered this question." And the machlokes acharonim derabonon is talking about where it's kosher and there's no nega. So over there it's just good old fashioned kosher. And that's what the Mishnah or mesecta Shabbos is talking about. And that was the maaseh kachali with Reb Achia bar Rav Ashi. And Rav says the Gemara, "Amorava bar Rava went by there." Rava said, "I'm still not so free with everything that I said because ikashli o kashli. I'll tell you what's bothering me currently, casto is the rough in the no. That Mishnah mesecta Shabbos, which essentially I was just mokem, says Rava, is talking about where it was kosher, right? It's that Mishnah mesecta Shabbos that says that you can be mechabser that's going according to the rabbonon, but it's dafka where it's kosher because if it's rough, there's no shaila, right? Based on the possuk, there's no shaila. Everybody agrees where it's rough, it's going to be subject to kibosh. That's the Mishnah of him mesecta Zevachim. But here's the problem. That Mishnah, "Oise al vishleshus" was talking about kor and vikasus. We made a big deal about that. Pillows, blankets. That's what's going on over there. Kor and vikasus are becheftza rough. It's not made of kosher because it wouldn't be comfortable. So it's it's by definition rough. V'itna yet the Mishnah says, "Oise So, the to make an akin to that that mission is talking about where it's kosher when we're talking about e-casually casually says elo means now where we have to go back to the drawing board a little bit. So, said as follows, I'm going to tell you a new year site. Call kibos the Leslie kiskus loish make kibos. Any kibos that doesn't involve kiskus is not considered kibos. So, what does kiskus mean? So, it's the second line on the top of So, you have to rub the two sides of the beggar together. That's what kiskus is. The only time something is considered kibos is if you're but if you don't do this kiskus, in that instance, it's not going to be considered kibos. And that's the reason says that the mission says what's the kasha? The kasha is that what? And kibos for no way. That's not a proper Yeah, it's kibos for but you didn't do kibos. The reason you didn't do kibos is cuz the Leslie kiskus All you did was pour the water on top of it. And being that all you did was pour the water on top of it, so it's not considered kibos. Now, by the way, the is going to ask the obvious kasha in case this right now that how come it's only why is it not if it's made of some other cloth? is going to ask that kasha in a few lines. But, the bottom line is is that the kasha The mission said that beggar And the said you see from here kibos. You see from the fact that you got to pour water on a car kesses that has a with a car kesses is made of isn't that you ain't kibbles bar? The carrots is no. Yes, kibbles bar and if I carry it didn't say that you're allowed to go ahead and rub it. All it said was is that you're allowed to pour the water on it. But kibbles the last like kiss kiss which make kibbles that's the easiest way out of this deer. Says the Gamora of Adam by so Robert continued I said this said I have a king many times I was in front of Robert the son of Mayo. And I washed his shoes with water. Now it's mother what did he do in a week of slide. It sounds like all he did was but he didn't do kibbles. Right so now that Robert gave us his your side of Leslie kiss kiss make kibbles so now we have to revisit that Mesa. What did he do? It sounds like the Mesa these words are tricky. She is not the same as kiss kiss right? She and kiss kiss are very different things here. She just means to pour the water on top of it. But he didn't go ahead and rub it. So what does it sound like? It sounds now a little bit different. Now it sounds like really he wasn't washing it, right? Why is he not washing it? Because if he was washing it then he would have washed it a little bit more properly. So if I carry it now the dick from Robert's Mesa is to the country. Till now we would keep kept on bringing Robert's Mesa in support of the mission in service, in support of the other side of the story and our so gear or is about kibbles. In in the Shabbos it sounds like it's not about kibbles and this was like one of the big kindness. But now that Robert is you said that if all you do is you pour water you actually not washing it. You have to do a a nice kiss kiss in order for it to be considered washing and Robert didn't do the nice kiss kiss. Then forget then Robert is supporting our so gear almost, right? So then Robert has to be understood. Why did Robert feel that you can't actually do kiss kiss? So we have to be making Rav, which we've done up until this point. We kept on saying Rav holds like the Hachamim Pekashin, right? We kept on plugging Rav into wherever Rav needs to be plugged into. So, how's it going to work now? So, the Gemara says, "If it rocking if the case over there was with the shoes were soft shoes, then Uki de Riya Kat, then it would be true de Kuli Alma. I would understand why Rav felt that he couldn't actually wash it properly cuz the shoes were soft. Being that the shoes were soft, soft shoes or soft or is for sure about Kibos as Rava proved from the pasuk in the garden. And as a result, for sure he couldn't do kisskos. And if it Pekashin, if it's all about was caution, Uka Herem, you would have to say that Rav held like a Herem. What does it mean he held like a Herem? He held that even by caution, or is subject to Kibos. And as a result, he couldn't do the kisskos. All he was able to do was pour the water on top of it. What the Gemara refers to as the Shishuk. So, just notice from this last piece of Gemara that even though Rava in Ela Marava has a new Etsa in terms of how to be Meyashev the Steera between the Mishna Masaches Zevachim and the Mishna Masaches Shabbos, which we'll recap in 1 second. But at the same time, in terms of Rava's Yesod of being Machalik between Or Rach and Or Kasha, that's something that Rava has not fallen off of. Meaning, Rava knows that there's a Machlokes Acherim and the Hachamim. The Machlokes that Abaya presented to actually answer the Steera between the two Mishnayos that seemed to be discussing is there Kibos by Or is there no Kibos by Or? Rava said it's untenable to think it's untenable to think that you be a Manda Ama Shitzacham that holds that Or is not about Kibos. Can't over simplify that cuz there's a Mefurash a pasuk in the Torah in the Parasha of Negaim that says clearly you can be Machavisa. And Rava's way of getting out of that is is being between Rava and Kasha. The Rava made an error that the possible is talking about Rava and it's not it's not a reasonable thing to do to make a mistake. So instead of making an I'm just going to say that the minute it has a nega it's Rava. But that stands that this between is because and when it comes to there's no at all. As it relates to answering the sphere between the two is Rava went and Rava said the way to answer this is that the mission is talking about where it's Rava and the other mission is talking about where it's Kasha. That Rava said constantly I don't like that cuz that mission is talking about I was talking about it can't be talking about Kasha must be it's Rava. That means I have a sphere in Rava so to get out of that my Rava Rava said the sphere must be reconciled in a different way and the answer must be that just pouring water it doesn't constitute and as a result that mission has no shot that mission is talking Rava. Mission is talking about a situation where everybody holds it's about and the only reason there's no problem over there is because you didn't do this kiss kiss all you did was a was a kiss kiss all you did was a kiss kiss I think it's even though we're still in the middle of the but just to hit the pause button for one second and and just recap what we just said cuz it's a little bit nuanced. Yeah, our mission said I beg it to win tomorrow said the main you see from here that our people cuz if it's not our people it wouldn't be subject to these laws. Like the mission itself said a line earlier. The Kasha was on the first of that if someone has made of and there's a kiss on it nice and warm I'm not a regular bag you can't but are you good? You give us must be there's no far I have a sphere. To answer this sphere this three now there's a buyer there's Rava version 1.0 and there's Rava version 2.0. A buyer net like a horror it's a before my hair in the rabbinical whether in fact that's needed on kibbles or not on kibbles. She does I hear him is yeah she does rabbinical is no. What's the obvious this is our kibbles is that's the carrots to the steer between the two armies is going a little bit the mission is going a little bit the rabbinical 1.0 was our mission is talking about and the mission in the Shabbos is talking about our kosher. There's no at all everybody agrees is about kibbles it's a passing in the Torah. You see before in the parish of the going that that's the way it is the minute the person that becomes and it automatically subject to the laws of kibbles. The between the and I hear him is obviously talking about where it's kosher because by they can't even be is a because nobody can go connect it a passing in the Torah. But here's the bottom line that mission in the Shabbos could be talking about the as well it's talking about where it's kosher. Both missions are the rabbinical the is one is one is kosher. So where is said one mission is the other mission is the rabbinical rabbinical says they're both the rabbinical one mission is talking about where it's and the other mission is talking about where it's kosher. The rabbinical and the rabbinical rabbinical said that the rabbinical both missions are going where it's rabbinical both missions are going where it's rabbinical both missions are not even getting involved in the is between I hear him and the rabbinical because I hear him and the rabbinical are arguing where it's kosher. They're arguing where it's kosher both missions are not talking about where it's kosher. They're both talking about where it's rabbinical. Okay, so don't you have a steer? No, you don't have a steer. What do you mean? Our missiona said ek the bek ek the bek ek the bek ek the tun kibos. You could be me kibos it. Mission shabbos said that if there was a shashes and it shall no Islam at the shma mino and kibos bar. What's the shma mino? From the fact that you see a lot of poor water on top of it. Pouring water on top of it is not kibos. And being that pouring water on top of it is not kibos because kibos the less like kiss kiss kibos is for that reason it's not going to be an issue. So again, according to bio the is one is going to leave it and one's going to leave it doesn't know from rocks and cashes. According to rubber 1.0 both mission eyes are going going to the rubber on one is talking about where it was and the other one is talking about where it's casher. According to rubber 2.0 we're not even getting involved in the rubber cuz they're arguing casher both mission eyes are talking about where it's rock. And there's no stira because the mission shabbos even though we thought it said that there's no kibos bar in fact in reality it never really said that. Either way going back to the mission of shabbos. So mission of shabbos said that if you have this bag and this this there is this on it. It's a tongue twister. So if it's made up of some cloth don't pour any water on top of it. If however it's made of then you're allowed to pour water on top of it. So the asks the obvious follow up question over here. And that is according to rubber you're telling me that really to keep us. The only reason you're not allowed to pour water or only reason you're allowed to pour water is because less kiss kiss less make you but you have a bag and so the same should be true by a bag and this next is a big mission shabbos and then shabbos says rubber bag is different cuz bag it shall say kibos making a bag it wet in it of itself constitutes washing it. So when it comes to you would have to rub it. You would have to be but when it comes to a regular bag it just shower you also just soaking in the water that in and of itself is already keep us thing is rather than to make this revolution of a rubber rubber said Zara if somebody takes a soda and he throws it into water he's higher for Malachi then this is the right right just throwing into water even though you were in the shop you're ready going to be high you also said Zara Zara picture of my name somebody through flax seed into water high is going to be high comes to the of a I understand what the is you be all the picture of my time or What's the heat you going to tell me maybe it's because it's being actually says when you throw the flax seeds into the water it's going to start sprouting right the real so maybe this is but he why did he say that only by Christian you should have said it by and so the Hannah I'll tell you the difference the difference is that those things It's there a picture of them have a really so there's some sort of like liquid that comes out of them when they get into the water that causes them to attach to each other as she says there a picture of them are going to attach to each other and it's the fact that they're attaching to each other that's the but the he I should lock him so you shouldn't even be able to throw hides let's say into the water cuz some really is going to come out and they're going to attach each other is not you're not understanding There's no is set to make two things attach to each other hustle the problem over there is cover it's because it's considered lush so if you take these two food items and you throw them into the water and then they become from two one it's like kneading together a dough and being that it's lush that's why it's going to be a problem but there's no lush by by hides and as a result that's not going to be but it's rather that said Zara I beg it shall you also there okay one post script to all this rather got up and he gave it a rush on once And the rush on was mutar l'chabes min hashabbos. You're allowed to wash leather shoes on shabbos. Now, this drasha that Rava gave, he didn't give by himself. This was old school. He used to have a meturgeman, right? He had a gabbai that got up and he said over his share. After the meturgeman said in the name of Rava mutar l'chabes min hashabbos amei Rava Rava So Papa got up and he told Rava V'shachshichalei misani b'maya. And you know what it sounds He made the dig that we had the end of this gemara. And that is from Rav's maaseh you see not that you are allowed to wash the shoes but [ __ ] it you're not allowed to wash this. So what you just said is not okay. So the gemara says Rava turned to his gabbai He told his meturgeman to get up the drasha and he said say the following words in my name. D'varim she'al marti lifneichem polsin b'yadi. B'ram kach amru shichshoch mutar kibos. By the way we have known this recently but you know over the years we've mentioned so many times right? There's always these before and afters with Rava. This is a classic one. Where Rava says d'varim she'al marti lifneichem polsin b'yadi. Where he says it mamesh in a Rava bit chatana d'goy. Moving back to the mishna. Hakibos b'makom kodish. So the mishna said that kibos of dam chatos had to be b'makom kodish. Shviras kli cheres b'makom kodish. U'mrika v'shtif of a clean of choshes also had to be b'makom kodish. Says the gemara now what's the makor that kibos has to be b'makom kodish? That's easy. The tanur Rava d'chabes b'makom kodish. Shviras kli cheres minayin? How do you know that if you cook a chatos in a kli cheres the shviras kli cheres has to be b'makom kodish as well? Talmud loy mar. It says u'kli cheres asher t'vushal bo yishaver. The vav of u'kli cheres is m'chaber to the pasuk earlier. Right? If you look at the words right before u'kli cheres d'chabes b'makom kodish u'kli cheres. So it's clearly b'makom What about Mariko Shifa be clean the Harris as Minaya? We should say that also has to be, you know, mocking Kodish. How do you know that? Because the next words be in be clean the Harris as Bushalom and the Marim. So again, it's the vovs that are being McHaris that teach me that it's not only Kivas be mocking Kodish, but Shiras Kli Harris and Mariko Shifas Kli Harris also have to be be mocking Kodish. The last line of the Mishna was Zev Chaim be Chatos mi Kodish Kodashim. This is the Chumra that Chatos has over Kodish Kodashim. Wait a minute, what is the Noah the Chumra? What it go? I'll give you a good one. Shiniknas Damo Lifnim. The Damo of Chatos sometimes has a din to go into the Heichal. When? When it's Chatos Lifnimius. See yesterday's stuff. So sometimes the din of the Damo of Chatos is to go into the Heichal. You don't find that by Shaar Korbanos. Isn't that a Chumra? But the Gemara says it's true, but that's only true for Chatos Lifnimius. For Chatos Achitzonius, for Chatos Achitzonius doesn't have a din that the Damo is supposed to go into the Heichal. So over there, it's a Chumra. You're right. Chatos Lifnimius is on Zev. But by Chatos Achitzonius, it isn't. But the Gemara says, what do you mean? Even by Chatos Achitzonius, there's a Chumra. The opposite. Shiniknas Damo Lifnim, Psula, right? So that's a Chumra. So what does Chatos Lifnimius have a din to go in? That's a Chumra. Chatos Achitzonius, there's a Psul when it goes in. The Psul Nishnas. So that should be a Chumra. What does Rebbe Akiva tell the Mishna? Holds like Rebbe Akiva. Some Mishnas are like Rebbe Akiva. Damo of all Damos Shiniknas are Psul. Rebbe Akiva Shita is that all Damos become Psul if they Nishnas. But the Gemara says, I'll find another Chumra. She came McHaris Malchivei Kraisos. Damo Chatos is McHaris on Chivei Kraisos as opposed to the Damos of other Kodish Kodashim that are not. But the Gemara be chatas the shmiras sakoyah. The chatas of shmiras sakoyah, what does that mean? Chatas of of shvuos aidus or one of the oilam of yareis, with the exception of Thomas of Kadoshim, which I'm a chapper even for things that are not chavy krisus. Meaning there's an idea of a chatas that's mechapper not for chavy krisus. That doesn't have the chomer of chavy krisus. Here it's the zeh chomer. The only chomer it's going to have is fact that the dam is ton kibbus. What about you came unan arba matanos? That's another good one. It requires four matanos as opposed to the other korbanos shnay shnayim avarah. So what is it small dam dam ton matanos? The ton of mishna holds like Rebbi Yishmael that all dam require dam matanos al dalid karnois. What about the fact that dam chatas requires dalid karnois? Even Rebbi Yishmael doesn't hold it needs dalid karnois. He holds dalid matanos. But the only thing that requires the dalid karnois is the korban chatas. But the Gemara says, I hear. Okay, nu nu. So you you finally got me. But according to you, this is the only thing you can get me at. Or you can carry in or you can stop or you can put her. Right? This is the whole family of chomers that always come along with the korban chatas. El chami trade class of chumin. Okay, el chami zeh. I mean mami zeh. Like this is the only one. There are taka others. And when the mishna said zeh, I mean this is like one of two or three or whatever. But ton of mishaier and a chanamish. You want to know if there could be more? The answer is there could be more excel. Just to end with one light light ha'arah. And that is so the mishna concluded and really the daf concluded that the sugi that we're learning dam chatas she nitzei al habegged that the halacha is ton kibbus bemakom kadosh zeh chomer bechatas mikadshei kadoshim. This is the chomer that you find that the korban chatas has over even other kadshei kadoshim. Meaning lo me ba'aya shaar katsin, but even other kadshei kadoshim is not subject to this halacha of dam chatas to on kibbus. And the question is why? Why would a carbon chatas have a din that its dam is to on kibbus as opposed to the other carbonas? The Rama in the safer toras oila and this is in chelek shlishi, it's perek chamisha ushloishim, perek lamed hey. The Rama says as follows, kosav ohr haram The Ramban writes in hilchos maaseh carbonos perek chelek alef choymer bechatas behemos mishar kodshei kodashim shed dam chatas behema shenis min hakli shekiblu bo hadam koidem haza al habeged to on kibbus bamay shenemar vashayiz min damo vegoyim. So the Ramban in hilchos maaseh carbonos quotes essentially the last line of our mishna, this very last gemara that we learned. Choymer bechatas behemos mishar kodshei kodashim, it's this halacha that dam chatas is to on kibbus. So says the Rama hatam bozeh kvar amru bemaseches brochos daf lamed alef amud beis, bemakom shebaalei teshuvah omdim, afilu tzaddikim gemurim einam omdim. Lakach nosan hakadosh baruch hu kedusha bedam chatas, it's for that reason hakadosh baruch hu infused the kedusha in the dam of the carbon chatas shebol lechaper al chet gadol yoser mishar carbonos, because the carbon chatas is mechaper for a bigger aveira than all other carbonas have been mechaper for. All carbonas on some level are mechaper, right? But the one that's mechaper for the biggest aveira qualitatively speaking is the carbon chatas, because the carbon chatas is mechaper for the chayevei krisus and it's being mechaper on the chet gadol yoser mishar carbonos. Says the Rama va'yoter, piyos kidomo venafsho yoser kidomo and being that this person that's bringing the carbon is doing chuvah so comes out that don't know the actual is and that's why the dam of the carbon is if it would fall on a baguette it would be a you can't just make believe it's not there you can't just dismiss it you would have to go ahead and you would have to wash it you would have to wash it the mocking says the Ramah one more line the who does but it's if the dam of the was already in the and then it poured from the onto the baguette but if it wasn't in the and not be always and the reason is cuz I clean because the he said represents the commission is like I already explained to you earlier in this in you know explaining different I'll be honest I tell you so if the person who's doing chuvah is already in the so to speak he's already holding he's in the game he's in the so then he's get there but mocking and then his dam has this incredible that if it's the is that it's going to require so the Ramah was an unbelievable in you and that is that the reason that it's dam the reason that this is the that you find by the carbon that over carbon is because the mocking is I feel the name of the most holy could do the copper head is the carbon because he don't know the actual he don't know the actual and think that just to appreciate and understand what the Ramah is saying a drop better. That is the Ramban in the beginning of parshat Vayikra. After he brings the Rambam in the Moreh Nevukhim who gave his explanation for tamai carbonos, which we spoke about so many times, which of course the Ramban very vehemently rejects. And then he goes on and he says, "Let me tell you what the real reason for carbonos are." So just to read a few excerpts. "The yoitzer ro'ah shmayah hatam sh'eimo b'heima. I think it'd be more prudent for you to listen to the explanation for carbonos that I'm going to present to you rather than pay attention to vashteit in the hilchos me'ilah. Ki ba'avur the explanation is as follows. Being that ma'aseh bnei adam nigmarim b'machshavah u'v'dibbur u'v'ma'aseh, when a person does something, so every action that a person does on some level involves the machshavah, seif ma'aseh d'machshavah t'chilah. There's a dibbur, right? Usually talk about it, you think it through, you talk it through. And then there's the actual act. So it's for that reason tzivah Hashem Akadosh Baruchu commanded ki k'she yecheta when a person sins, yavi carbon, he should bring a carbon. Okay. And he should go and try to be misakein the machshavah, the dibbur, and the ma'aseh. Yismach yadov alav, he should lean his entire body on the carbon k'neged a ma'aseh cuz he's being mechaper for the action that he did. V'yisvadeh b'peh, he should clap al cheit, he should say vidui k'neged a dibbur to try to correct and be misakein this that he sinned with his words. V'yisrof ba'eish hakerev v'haklayos, and then you should burn into the fire the inwards and the kidneys of the animal, she'ein k'neged machshavah v'ta'avah, which are the k'neged machshavah and the ta'avah. To go k'neged the inward of machshavah. Then he goes weiter and he says v'hakra'ayim, he should go ahead and And should take the kra'ayim of the animal that you have the right glove in the hands of the feet. And the reason is to go and be messing for that very that you did with your hands and your feet. It should correspond to his own blood. That the person should be thinking while he's doing this. And it would have been appropriate a carbon says the rabon that when a person brought a carbon he was supposed to take each part of the animal. And he was supposed to put it on the fire. And he was supposed to take the right and say this this should be mine and the carrots should be mine and the crimes should be mine. And the other right of my mind. But here's the point. The blood of the carbon represents the blood of the animal. And a year that brings a carbon in the appropriate way and he goes with the right intention. And he goes to right now I'm going to bring a carbon. And I'm going to take this blood and I'm going to sprinkle it on the fire. And when I take this blood and I sprinkle on the fire I'm doing it with a good heart. I'm being the kind of words of the rabon. That I understand that really this should be my blood. My blood. And he sees himself doing this. Taking the blood blood letting and putting his own blood in the fire. That's what he's doing. So the Torah doesn't want to do that. It's the hesed of Kel that he's not doing that. But the bottom line is that's the machshava. That's going to be masaken the machshava, but that is the machshava of the baal korban right now that he's supposed to be having. The dam of the korban is the muscle. The nimshal is his own dam. That dam is kodesh kodashim. If a person's holding at a point where he understands that my dam really deserves to be brought as a korban to Hakadosh Baruch Hu because of the fact that I didn't behave properly and I owe Hakadosh Baruch Hu everything. And it's only a hesed. But then when he goes ahead and and he brings the korban, this is a maaseh korban, right? Zeh kaparosi, zeh tmurasi. That's what's going on over here. That is the avodah of bringing the korban. And then that dam mamash represents the dam of the nefesh ha chaya. And the dam of the nefesh ha chaya, says the Rama, is dam oiv nafsha yosef kedoshim tzadikim gemurim. That hergesh is a very very holy hergesh. Either way, these are the words These are the words of the the Rama. You know, over the years I've seen that the Sifrei Machshavah say seen it more in the name of more contemporary rebbes that said that why is it that the dam of the korban chatas goes l'maalah mi chatas sekirah, whereas the dam of shaar korbanos goes l'matah mi chatas sekirah? It's because b'makom she'al ha teshuvah oivim dam ein tzadikim gemurim chailo l'maalah. To show that the baal teshuvah is hecher. That's why it's l'maalah mi chatas sekirah. The ikar machshava is already rooted in the Rama. The Rama tucked away. Tucked away mamash on the mishnah that we just learned right now. And that is zeh chomer b'chatas mi v'shaar kodesh kodashim. In the halacha of dam chatas, you see this inyan. And it's interesting, why did Chazal pick this halacha, zeh chomer? And this is where the the Rama went. And the Rama said hishtakel Torah. I don't know, but maybe just one knaich. And that is, you know, you would think that the the nefesh ha chaya when he actually brings the korban and the dam goes on the mizbei'ach and he follows through with what he was supposed to follow through with. Ah, now he's already the baal teshuvah. Now he already did everything that he's supposed to do. Really in the parsha of dam chata'as you see an unbelievable chiddush that even though it was nitzas min hakli al habeged, it never even made it onto the mizbei'ach. But haboleh taher, that in and of itself, that this person he had this hergesh, he was boleh taher, as given a shtikel lashon hamazel, he never even followed through. He wasn't even zocheh to make it to where he needed to make it. He didn't follow through with the dalet chelkei teshuvah. But that burning machshavah that I want to do the right thing, never. The shlumiel he's got blood flying all over the place right now. He can't even do teshuvah right. He already have your dam sitting in the kli shares, and now all of a sudden you're already going to the cleaners b'makom kodesh. Afilu hachi, the boleh taher alain, the boleh taher alain, that's already together b'makom shebali teshuvah omdim tzaddikim gemurim einam omdim.