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0:03 [snorts] >> All right, we'll say good morning. Good morning. Let us begin begin by thanking all of our sponsors for this morning sheer to think. Our time to our sponsors for the month of Steven of all the of our mission to come. The dedicating all the Sherman Joshua this month in memory of Rafael Yechiel ben Avraham Zichrono Livracha. The full sponsors for today Igal and Sara Steinberg in the source of continued 0:43 health and shalom of Susha and for an ultimate refuah shleima. And our daf yomi sponsors for today Shmuel and Hindy Abramson as a source for a refuah shleima for Shmuel's father Chaim Mordechai ben Chava who is undergoing surgery this morning. This perek is especially meaningful as the perek he knows best after more than 50 years as a shochet. May the learning be a source 1:05 for successful surgery, complete refuah for Chaim Mordechai ben Chava and so shall all of Israel. Shkoyach. May Hashem send a refuah shleima. And of course we dedicate our learning in the source of all of our brothers and sisters in Eretz Yisrael. Source of all these soldiers may they be successful in all their endeavors. And also with that let's get started. Let's get finished and then let's get started. Today's daf is mem beis, 42. We are picking up in 1:29 Hashem on mem aleph amud beis and we left off actually at the two dots. A shochet leshem chatos. A shochet leshem chatos. So we'll say so which is at the two dots two four six eight nine lines up from the bottom. So remember you know we're saying the mishna was actually talking about a very interesting case where a person's going ahead and shechting their chulin animal 1:53 for the sake of a carbon. And the shaila is what's the ramification of that? So, the Mishnah actually ended up with a rule. What's the rule? Or the rule The rule was that anytime you're offering for a carbon that is obligatory in nature, it's not a problem. The The The The The The shchita is going to be fine. Why? Because at the end of the day, people know that he's not really offering up a carbon. But 2:17 anything that could could be brought as a neder or an nedava, that's going to be problematic because it can look as if you're going ahead and offering up a carbon outside of the Beis Hamikdash. So, remember again, as we spoke about as Rashi explained to us, halacha [snorts] Well, okay, so let let let's go back to this. Says the Gemara. 2:35 Ashrei l'shem chatas. So, the Gemara said that if one shechts for the sake of a chatas, Amar Rebbi Yochanan, "Lo shano ela she in muchav chatas." So, remember again, chatas is a good example cuz chatas is an obligatory offering. Therefore, if you were to go ahead and shecht your animal for the sake of a chatas, ultimately again, the carbon would be Excuse me, the shchita would be totally fine because everyone knows he 2:58 can't offer up a chatas outside of the Beis Hamikdash. So, the Gemara says, "However," so Rebbi Yochanan says, "This is only true if you're not chayav a chatas." Aval muchav chatas, but if you are chayav a chatas, then "Eilu l'shem chatas o also." Then it actually could be problematic cuz if Right, if you are chayav a chatas and then you're shechting this animal and you're saying it's l'shem chatas, it could be problematic cuz it could look like you are trying to fulfill your obligation. 3:22 "I've a holo carbon l'shem chatas." See, "I have it." The guy's not saying l'shem chatas. He's saying "for my chatas." So, why should it be a problem? Amar Rebbi Abba, "For my l'shem chatas." See, Rebbi Abba says, "No, no, no, that's the case." Where he's saying l'shem chatas, he's saying "for my chatas." Okay. So, again, if you were to say "for my chatas," any case where you're chayav a chatas, then "Eina chinami," that could pose a problem. Incredible. L'shem 3:46 temurah. So, temurah was another example that the Mishnah brought down that halacha wise is not a problem. So, Rebbi Elazar "Lo shano ela she in lo zevach b'sol Beis El." Remember again, we'll say what's temurah? Temurah is you designate an animal as a carbon, and then you decide to exchange it for another, whether the exchange is better or worse, the halacha is the halacha is that both the original and the temurah animal are going to be 4:09 kodesh, they're both going to be consecrated. So, the gemara says, so so remember, temurah is an example of an obligation. So, the gemara says, ah, here lies an Herein lies the concept that that the or herein lies an example of if you offer or you shecht your animal for sake of an obligatory offering, the shechita is totally fine. 4:28 So, now R' Elazar says, that's only true if you don't have a carbon in your house. If I don't have a carbon in my house, then there's no real temurah which could occur. Avaya yesh zevach besoch beiso, but if I do have a But if I do have a carbon inside my house, in which case again temurah could be an actual issue, eima amurei bei, so say maybe I am affecting temurah. I am a halacha amar lesheim temurah, so the 4:52 temurah is zifri. I but I'm not saying for the sake of the exchange of my carbon. Am R' Abahu, the amar lesheim temurah is zifri. Now, that's the case. The case is where he says, I'm offering this up as a temurah, as an exchange ultimately again for my animal. Okay, zach lav. So, what does the mishna say? 5:09 This is the rule. Now again, remember whenever you see this example, whenever you see the mishna say this is the rule, so this is the rule usually comes to include obviously more than is stated in the mishna. So, zach lav lasuyei mai? What does this come to include? So, the gemara says, lasuyei olas nazir. This comes to include ultimately again that if you if you offer up your I 5:32 should say, you shecht for the sake of the olah of a nazir. In other words, that ultimately again what what you're doing over here is you're shechting your animal, and you're saying this animal ultimately again should be an olas nazir, the nazir's olah. And if you did that, it's possible. The shrita is possible. So, the Gemara says, "Okay, now the mountain what would you have thought? Hello another? But what So, in 5:56 other words, you would have thought like this, well, perhaps it should be totally fine. Why? Because at the end of the day, at the end of the day, I did not go ahead and at the end of the day, I did not make the Nazir. Right? At the end of the day, I did not go ahead and actually vow to go ahead and become a Nazir. To which the Gemara says, "Ima Nazir but Sina." Ultimately saying that he in doubt, where did he 6:20 vow? He vowed privately, but Sina, in private. I have a shame on either of the neither of the last week last week. All last week all of this. And what's an example ultimately again when it says anything that's not neither of the neither of anything that's not pledged. Ultimately again, it's using anything that does not come as a Nazir or a Nazir rather as an obligatory offering. 6:37 Ultimately is problematic. The Gemara says, "Last week all last week all of this." That comes to include the ola of the ola this. Again, remember a woman gives birth just to bring a particular an ola after in in her in her days of tara. Remember Nazir, "Lo shalom al isha." This is only true if he doesn't have a wife. "Avaya yesh lo isha." But if he is married, "Ima lishma hu osa." Say that perhaps he's offering up this 7:01 carbon on her behalf. "Avaya halo carbon lishma olas ishti." Hold on a second. But he's not saying for the sake of my wife's ola. "Avaya bo omer lishma olas ishti." Now, what's the case? The case is where he's actually saying, "This is for my wife." So, the Gemara says, "Okay, well, pshita. Well, then that's obvious." The Gemara says, "Maud tema, but what would you have thought?" 7:25 What would you have thought? We'll say top of mem beis 42a. "Maud tema, im isha yalda cola havlei." I would have thought like this, if she did give birth, it would have had a cola. Generally again, having a child is something that is publicly known. So, I would have thought therefore if they had a child, it would have been known. Kamashmalon Eemer Appulei Appio. Kamashmalon unfortunately say that maybe what what happened was 7:47 she miscarried. She miscarried. So again the boss says this this is an interesting halacha actually that in certain circumstances, depending in what term of marriage is excuse me term in what term what stage of pregnancy the miscarriage occurs dictates the halachos of yoldos. And there can be certain circumstances where if a woman miscarries at a later stage that she would have the halacha of yoldos someone 8:12 who gives birth both with all the sacrificial laws as well as with the laws of tumah and taharah. So you might have thought like this, I would have thought that is if she would have given birth it would have been known. The Gemara says Kamashmalon Eemer Appulei Appio. Perhaps she miscarried. So therefore there's no call there's no particular what's the word publicity around the birth cuz there wasn't a viable birth. 8:33 But halacha l'maaseh there is still an obligation ultimately again for the korban. Okay, so I will say so bottom line bottom line what the Mishnah ultimately teaches us is that halacha l'maaseh if a person goes remember two two cases two or two two parts of the Mishnah. A person is going and shechting his regular animal. Remember again this is a non-sacrificial animal. A regular shechita that's being done. Before 8:55 whatever the reason the guy says this is for the sake of a korban. So what is the halacha in such a circumstance? So the Mishnah essentially explains to us Mishnah explains to us that halacha l'maaseh it comes down to a very simple idea which is there's a klal. The klal is if the type of korban that you shechted for is the type of korban which is an obligatory korban then the halacha 9:20 is your shechita is going to be kosher. What's the logic behind that? Because since everyone knows that I'm not the obligated in this korban it's clear whatever whatever whatever whatever the reason I'm doing this I'm doing this but it's clear that I'm not trying to actually offer up of However again if halacha l'maaseh the carbon that I'm designating this shchita for is the type of carbon that is neither or nidev, which means it can 9:44 come as a neder or in a nedava, then that's problematic. Why? Because maybe I'm actually trying to bring a voluntary offering outside of the Beit Hamikdash, which of course is problematic on many different levels, and therefore the shchita is going to be passul. And remember again, when we say passul, passul means what? Passul means mid'rabbanan. It was the rabbis who stepped in over here and said, "We don't like what you're doing, and therefore we're going to go ahead and passul your 10:09 shchita." Incredible. Chaggim u'zmanim l'sasson. Mazel tov. Mazel tov, mazel tov. Now we venture into the exciting world of eilu treifos. And as we're going to see over here, this perek really focuses Let's take one step back. Just by way of aggadah, in general, in general, whenever we speak about a non-kosher animal, so a non-kosher animal generally falls into one of three categories, 10:31 right? Category one is what we'll call an animal that is categorically non-kosher. So that's a non-kosher species. Chazir, camel, whatever it might be. That's okay, but obviously that's not really what we're talking about. In the category of kosher animals, there's really two two divisions of animals that are not kosher. What are those two divisions? What we call n'veilah and treifah. So just to give 10:56 even though sometimes these terms are used a little bit fluidly, for our purposes, n'veilah is any animal that dies that just dies. Dies without a proper shchita. The halacha is that animal [clears throat] is of course not kosher, and also conveys tumah. Treifah, ultimately again, now treifah itself is used biblically in two different ways. 11:18 Treifah sometimes is like basar basadeh treifah lo s'chilah. So treifah could mean an animal that is killed by another animal, or treifah could also mean an animal that has some type of condition which is going to result in its imminent death. Now, one of the interesting things we'll have to discuss is as you what is the definition of imminent which which we'll get to, but that's what when 11:43 we now what we're about to get into now is the second category of treifas. Not as much a animal that's killed by another predatory animal, but rather halacha animal which has some type of condition which would cause its imminent demise. Such an animal ultimately again even if it has a proper shchita, you can't eat it. Now, why am I saying this to you? Because remember, contrast this with the case we had just a couple of 12:06 days ago. What was the case we had a couple of days ago? The one we just said it. Misu Kenas, excellent, right? Misu Kenas, Misu Kenas is different. Misu Kenas is an animal that's on the verge of death, right? Now, remember again, that could just mean it's old, it's sickly, but love that cuz a treifa. So, what did we see by Misu Kenas? What happens if you shecht a Misu Kenas? What happens? It's good, right? Halacha is 12:29 kosher. So, I'm just pointing out so you'll see that that treifa sometimes you can have an animal that's sick or sickly or elderly, but it's still kosher. It's still kosher even though that animal may be on the verge of death. The treifas that we're talking about over here are conditions that an animal has again that are going to result in its imminent demise, which is why which is why by the way the one of 12:52 the most one of the most important parts of shchita as we'll discuss. Well, up until now we've been speaking about the actual cutting of the simanim and how you cut the simanim, how much of the simanim you have to cut, but now what we're really going to begin to focus on is even after you do a proper cutting, there is an interior examination that has to happen on certain parts of the animal to make sure that the animal is not a treifa. We're going to be looking 13:15 for certain things even after. So, right? So, we thought you did the proper cutting, you're good to go. Not true. There's going to have to be an inspection of certain vital organs to make sure that they are treifa free. With that, let's get started. Eight of the treifots of the behema, these are the following these are the things ultimately again in an animal which make it a treifa. And Rashi says over here actually very interesting eight of the 13:39 treifots kol nekav uma'sho. Rashi says in general what we're going to see is many this many of these treifa things many of these treifa conditions have to do with some type of perforation in the animal. We're going to see when it comes to perforations even a perforation of any amount ultimately again could be problematic as well as discuss. Eight of the treifots of the behema, the following ultimately again are treifots when it comes to a behema. What are they? Number one, nekavah sav'aishat. 14:03 Ultimately again any level of perforation in the esophagus. Now again I will say remember again this stands in contradistinction to the trachea. These are the These are the things we have to remember. Trachea what's the halacha by trachea? Right by the konah? 14:18 By the konah even if it's up to 50% cut. Cut like in other words let's say the animal has some type of condition has some type of injury and its trachea is 50% cut that does not render it a treifa. If it's 51% cut that does render it a treifa. So this is the fundamental distinction between the konah the trachea and the veshet the esophagus. 14:39 Esophagus any level of perforation makes the animal a treifa. Ultimately konah trachea only if it's the majority of it is already cut already perforated. Okay. So let's go. Nekavah sav'aishat. So number one is any type of perforation in the veshet in the and I will say I I sent out last night on the on the daf yomi chat 15:04 on the daf yomi chat just a couple of a couple of images and some definitions as well. Um yeah so we'll see. The The last one the the the cow one the stomach one is actually just taken from the ArtScroll but the lung the lung ones we will will will discuss in just a few moments as well. So let's get into this. 15:22 Next, psukas hagagares. Now, we're going to discuss exactly what this means. Psukas hagagares literally means the dislodging the dislodging of the trachea. So, we'll discuss exactly what that treifa is. Rashi says the rachba beruba. So, this literally we're going to see dislodging really means that it's cut. It's cut. The majority of the 15:46 trachea is cut or perforated. Okay, so once again our fundamental distinction even though up until now we've always been grouping konah and vesha trachea and esophagus together, now we're seeing there is a fundamental distinction between them. Esophagus any amount of perforation treifa treifa trachea majority of it has to be perforated or cut in order for it to be a treifa. Next, nikvei krum shamua. 16:11 There is a membrane around the brain and if that brain membrane is perforated in any way, ultimately treifa. nikvei halev the nikvei nikvei I'm sorry nikvei halev leveis chalalo. Ultimately again if the if the heart is perforated all the way to the chamber of the heart. And again, we're going to get into all of these as we get into the gemara. nishpera 16:35 hashedra venifska chutzala. If the spinal cord is broken, right? The spinal cord right the spinal cord is broken and the spinal cord itself is cut all and that's one thing Rashi points out over here. That statement is one thing. In other words, broken spinal cord broken or perforated spinal cord ultimately treifa. nitel hakaved velo nishtayem niklum. The liver is gone. No liver no 16:58 liver treifa. chareya shinikva. Again, I will say we're going to see by the way lungs are going to be one of the most interesting areas that we're going to have to discuss. So, listen to this. chareya shinikva. If the lung itself was perforated o the lung that is missing. Now, the gemara Rashi points out the gemara is going to ask isn't that the same thing? 17:20 If there's a perforation, the partial part of it is missing. So, why why the redundancy?" We'll see in the Gamorah. So, perforated or punctured lung, treif. The Gamorah says, "Actually, it's not a treif unless it has symphonos." So, the Gamorah says, "No, the lung is only a problematic if it's perforated ultimately again until the bronchi." So, if you take a look if you take a look on the on the chat that I sent over here. 17:42 So, first of all, you could see over here the bronchi are the large flexible airways in your lower respiratory tract that branch off from your windpipe and carry wind Sorry, carry carry air into your lungs. So, if you look at the image over here that I posted on the chat, you could see it's actually very good. What you see over here coming down coming down from the top 18:05 is your esophagus, right? That gray is your esophagus. Then, the gray branches into the green. I'm just using the I'm using the image that's on chicken. I'm sorry. And and again, that gray is then branching into the green, right? That green extends into the lungs and the bronchi are both the green and the yellow. The yellow we're going to see are also the bronchi itself because the lung itself is filled with these smaller bronchi. So, it's And again, we're going 18:29 to also remember you just dimension or obviously going to delve much deeper into all of these things with God's help in in just a bit. And we'll say, "By the way, also now see This is the beauty also when things begin to kind of drop into place." Remember again, we saw the case we saw the case where a hole in the mesa after cutting the esophagus the there's a hole develops in the lungs. 18:51 Remember we saw that case? What's the halacha? What's that? Now, we just saw over here that that a perforation in the lungs is problematic. Is it treif? But, what happens if let's say you schechted the veshet, you cut the esophagus, then after cutting the esophagus, you got a hole the animal got a hole in the lungs. 19:06 What's the halacha? What's the halacha? It's fine, right? It's not a treif. Why? Remember the lotion of the Gemara? Because once you go ahead and you cut the esophagus, command the man it's as if the lungs are already sitting in a basket. Why? Because the lungs are irrelevant already once you go ahead and you cut the esophagus. So here it is. 19:27 Just so you can see now the imagery of it because ultimately the lungs obviously are fed air through the esophagus. Okay, incredible. Trachea, I'm sorry. I'm sorry. I'm sorry. Trachea. Thank you. I'm just going to use the Hebrew. I Thank you. Thank you very much. Gemara says as follows. So listen to the words. Nikvah so next we'll say see now in the other image that I put for you over here, which is just the image from the article Gemara. This is the stomachs 19:51 of the cow. So we're going to spend some good amount of time in this as well. So the Gemara says as follows. So Nikvah sorry. Good. Nikvah Keva. So if the stomach now again, we're going to see then the wide world of cows. Ultimately again, there are multiple stomachs. So the Keva the Keva are going the cow has four stomachs. The Keva is the fourth stomach. So you can see the imagery over 20:16 here. Like I said, we'll get we're going to get all over this and all over this so if there is a perforation ultimately in the Keva or Nikvah Hamara. Mara is the gallbladder. Nikvah Hadakin or the intestines were perforated. Hakares Hapnimis Shinikvah Oshnikrah Rov Hakitzona. So again, Kares Hapnimis so I'll say you can see over here. These 20:38 are all just different stomachs. Different stomachs of of the animal. So again, if it's Shinikvah Oshnikrah Rov Hakitzona. If it literally is perforated or torn on the majority of the exterior. And the Yehuda Yehuda says Hagdolah Tefach Katan Rovah. So Yehuda interestingly enough makes a distinction when it comes to perforations in the stomach, it may change animal to animal. 21:02 Larger animals Larger animals is the Tefach. Smaller animals, it's the ro'a. Hametz would be sakosos shinik vulahotz. And again, metz and metz once again, you can see on the image over here. These are all just metz. This is the third stomach of the cow. So, metz and metz sakosos. Metz sakosos, you can see over here, is the second stomach. So, this is the second 21:26 and third stomachs of the cow. Shinik vulahotz that are perforated on the exterior. Ultimately, this causes a treifa condition. Incredible. Now, I will say, so that's the first part of the Mishnah. The first part of the Mishnah is talking all about actual conditions that the animal has. Then, again, the idea is all of these things render the animal a treifa. Good. So, that's the first category of treifa. 21:49 Second category of treifa is the animal internally is fine. But some external event occurs to the animal that now puts the animal in mortal danger. For example, naflah min hagag. Right? My cow falls off the roof. That'll do it every time. All right? So, in other words, right? So, now the cow which which means what I was going to say, prior to the incident, the cow was totally fine. 22:10 Right? There's there's nothing wrong with the cow. But now, obviously, after falling off the roof, the assumption is as something Rashi says over here, naflah min hagag. If you look at Rashi, naflah min hagag. So, he says, "Bishachta miyad, treifa. Af al pish'a in shever nir'eh bah, hoshishin she ein seras kublin et pakudeiha. Vein tam betreifos shalach leMoshe miSinai." What I was going to say, so again, what hap- 22:33 what happens if my cow falls off my cow falls off the roof, but yet right after it falls off, gets right back up. It's a very resilient cow. Goes off to, you know, hang out with the with the rest of the chevra. See, when though I don't see anything wrong with the cow, halacha lema'aseh, we have to assume it's a treifa. We have to assume something internally happened to this cow, and the cow is therefore a treifa. And I will say here, Rashi says something very interesting. Where do we know this from? 22:57 Hilchos treifos is halacha leMoshe miSinai. This is this is a very important point in Rashi. Say halacha l'Moshe miSinai and therefore again remember whenever something is a halacha l'Moshe miSinai not dafka that we have a source or a possuk to learn out each of these things. So that's not l'Moshe miSinai. Next, nishtabru rov tzal'otav. 23:15 If the majority of its bones are broken. Now again this could be a a separate case than falling off the roof. I mean it is a separate case than falling off the roof. Whatever the metzius is, right, the majority of its bones are broken or drusas ha'ze'ev or the animal was attacked by a wolf. Now this is interesting. If you look at Rashi, Rashi says drusas ha'ze'ev shechika 23:38 b'tziparnav. So literally again the the wolf clawed clawed the animal umatil [snorts] bo eres. It puts it infuses poison into the animal. V'saraf b'daka av av bagasa all of these are metzius. So apparently at least in the Mishna at least in the Mishna so the wolves that they were encountering had venomous claws and therefore if an animal was clawed by a wolf it is going to die 24:01 imminently as a result of the encounter. Rabbi Yehuda Rabbi Yehuda says no no no drusas ha'ze'ev b'daka or drusas ari b'gasa. So the only time that a predatory wolf will cause a problem is with a daka small animal and for a larger animal it's being clawed or being or being attacked by a lion. Okay? 24:22 Drusas hanetz b'of hadak. A netz is a particular type of bird. So if a a netz bird attacks a smaller bird drusas hagaz b'of hagas or a gaz bird attacks attacks a larger bird that also makes these animals a treifa. Zach, well this is the rule kol she'ein kamoha chaya treifa. 24:42 Whenever an animal either has a condition or experiences an event from which it would not normally be expected to live and again we'll have to discuss how long live for how long ultimately again that renders the animal a treifa. So we'll say two different categories of treifa. First category, internal conditions that the animal possesses that would cause its {quote} imminent 25:04 demise. Imminent, we're going to have to define what that is. Second case is internally the animal is fine, there's an external event that occurs that is going to cause that will now cause the imminent mortality of the animal. That's also a treifa. Incredible. Incredible. And we'll say, the other question that we're going to also have to discuss, which is very interesting, is I know about this treifas, am I actually obligated to go and to search for them? 25:29 Right? Remember again, I shechted an animal, everything looks fine, everything looks fine. Am I actually obligated to go and see if there are any problems, or do we say if it looks good, it's got to be good? Again, stay tuned. A lot of time back over here. So, what I'm saying is watch this. Now, let let let's back up a little bit cuz the mishna really got into this, you know, in a fully exhaustive list. Let's analyze. 25:52 Remez l'treifa min ha Torah minayin? From where do you find the scriptural allusion to treifa? Where do we find that? So, the Gemara says, "Minayin?" "U'vasar basadeh treifa lo so'chelu." What are you talking about a remez? We have a pasuk. We have a pasuk. The pasuk explicitly says, "Basar basadeh treifa." If you find meat in the field that is a treifa, don't eat it. 26:12 Now, again, I'll also say now it is important to understand, right? In this particular pasuk, the context of treifa is an animal that is attacked by another predatory animal. "Remez l'treifa she'einah chayam min ha Torah minayin?" Rather, the Gemara is asking a very interesting question. The Gemara is like this. I'll also say, now the Gemara hasn't said this, but Rashi already told us, this whole list of treifas is halacha l'Moshe miSinai. Right? And the whole idea over here is that these are 26:35 things from which an animal is not going to survive. So, what the Gemara is asking is how do from where in the Torah does the Torah tell us that generally a treifa doesn't survive? From where do we know that? I'll say, you know, what's so interesting about questions like this? 26:52 What's you would say to yourself straight from straight thought sorry straight from where do we know that a treif doesn't live? What's the biblical proof to that? You would think to yourself biblical proof like you could see it. You could see it. But I will say here's what's amazing for the Yids our reality is not defined by what we see. 27:12 Our reality is defined by what I call the Shulchan Aruch tells us. And this is one of the most important things in Yiddishkeit. Reality is determined by Torah. It is not determined by my senses because my senses often remember process things through my filter. My filter is a filter just that. It's not reality. 27:34 It's not reality. My filter is skewed by a variety of different things. As such you think I think I see reality but I don't see reality. I see my reality. That if you're a judge and the baalei dinin both come in right baalei dinin and the right litigant come in. What's the halacha the Mishnah says see you should view them both essentially as liars as wicked. So the Maharal says 27:57 really is that such a terrible thing to say. You should view them both. I mean maybe one of them is wicked one of them is not. So the Maharal says when Mishnah says it just says they're both lying. What does it mean they're both lying? Neither of them are telling you the absolute truth. They're telling you their version of the truth. And I will say this is so incredibly important that as we go through life and we see things we hear things we understand things we 28:20 we observe things. It's so important always to take a step back and say as much as you think you know objective truth all you know is truth as consumed through your filter. And your filter is fundamentally and inherently skewed. 28:36 That's why whenever we want truth in life everyone truth in life. That's what I will say. Sometimes when people say I'm sometimes when everyone truth in life truth only comes from one source and that's the Ribono shel olam. So, the Gemara says, "How do I know that a treifa doesn't live? Where in the Torah do I learn that concept? Forget about what I observe with my own eyes. Where in the Torah do I learn that concept?" The Kanoi says, "Well, look at the 28:59 seifer, Zach Lau. Here's the rule, kol she'ein kamoha chaya treifa." Anything ultimately again kol kol she'ein kol she'ein kol she'ein kamoha chaya anything like this which will not live treifa michlal the treifa einah chaya. So, what say So, in other words, the Mishnah's rule is any animal which would have any of these conditions would not normally live and therefore it's 29:23 considered to be a treifa. What do you see from here? From here you see that a that a treifa is an animal which has some type of condition from which it will not survive. I the Gemara says, "Min alan, okay. So, but where in Give me a passuk. Show me in the Torah where it discusses this dynamic." The passuk says, "V'zot hachaya asher tochelu." This is the chaya that you will do. It's actually seen in the Sifra. "Chaya echel 29:46 she'einah chaya losaicho." An animal that is able to live, right? Well, you know, in an ongoing sense, that you can eat. Ultimately again but an animal that is not with it. So, what the passuk the Gemara is saying over here is the Gemara is using the word chaya. We when we normally say chaya, we normally understand that it's referring to a type or a category of non-domesticated animals. The Gemara's understanding over here that no chaya means an animal that has longevity. An animal that ultimately 30:10 again has no reason that it's not going to continue to live. That's the type of animal ultimately again that you should eat. Michlal the treifa lo chaya. From here I could infer that there's another type of animal. What's the other type of animal? What's the other type of animal that doesn't live? What's the type of animal that doesn't live? A treifa. A treifa. So, it turns out what the Gemara is doing over here is utilizing chaya not only as a type of category of animal 30:32 but utilizing chaya ultimately as a descriptor of a kosher animal. A kosher animal is an animal that is going to live, i.e. does not have a condition that will result in its imminent demise. So we'll say now watch this. This is actually very exciting. 30:50 We're going to discuss this in this actually comes in about 10 blocks from now. There is another opinion. The other opinion says that treifa higher. No, no, no. Treifa could live. An animal that's a treifa could live. Now we'll say now here's what's going to be the amazing thing is that even if you hold that a treifa animal could live, you still can't eat it. In other words, everyone agrees that a treifa animal is not kosher. There's a 31:13 fundamental can an animal live if it's in the category of treifa. In other words, if an animal is a treifa, is that like an automatic death sentence or not? That's going to be a That's a fundamental but interestingly enough, categorically everyone agrees that a treifa cannot be consumed. Take a look at a quick Rashi. Three lines up from the bottom. 31:39 So we're going to see that interestingly enough as much as we see you can't judge reality by what you see, we're going to have we're assuming the mission is operating under the assumption that when a person sorry, an animal is a treifa, it's going to imminently die. Yet the mission according to the opinion that says well in a second we see many treifa animals living for years. Living for years. 32:00 Okay, but again, for our purposes it doesn't actually matter because whether a treifa dies or a treifa lives, you're not allowed to eat it. Right? It's going to be possible. So the says well the treifa So again, according to the opinion that says that a treifa is able to live, where does he learn that a treifa can't be So what what's what's his proof text? 32:22 Where does he find it in the Torah? This is the that you shall eat. This living animal you can eat. But there's another type of animal that even though it can live also, you still can't eat it. What type of animal is that? The What kind of animal is I'm referring to? 32:42 Is it treif? That even though the treif animal has the ability to live, you can't go ahead and eat it. I mean, the first opinion that says that a treif can't live, how is those my oven light? What does he do with those? What does he do with those? So, the meaning by the time that he is small. So, I say he needs it for the following reason. 33:01 Listen to this. Those are [snorts] higher than the treif. This is incredible. This is the higher that you shall eat. What does it mean those are higher? The llama shatata called the shabbat who we call men or men. The hair of the llama show ultimately again means that who took every single animal and he showed it to Moshe Rabbeinu. 33:20 He showed it to Moshe Rabbeinu. The llama and he said to Moshe, those are whole but those are not so whole. Ultimately again, this you should eat and this you should not eat. This you should not eat. So, I will say this is such an incredible so that's the those, right? Those because remember the rest of the is dabru el bene Israel and more. 33:38 Speak the Jewish Hashem speaking to Moshe. Those are higher than the treif. So, the opinion that says that a treif was able to live says like this, those are higher. This is the type of living animal you can eat even though there's another type of living animal you can't eat. What's the other type of living animal you can't eat? It's treif. So, even though a treif can live, you still can't eat it. According to the opinion that says that treif can't live, what do you do with those are higher? That 34:02 literally again when teaching the laws of kashrut, Hashem went ahead and said to Moshe, literally brought each type of animal to Moshe Rabbeinu and said those. This one you can eat. This one you can't eat. And he went through the animals one by one by one. Tosses just very quickly. Tosses the bottom tosses on the base of the doll asks a very interesting question. 34:24 He says what this sounds like over here is that is this one of these situations where Moshe Rabbeinu had difficulty understanding what Hashem was saying. Remember again, we find two examples of this. What are the two examples of this? Machatzis HaShekel and Menorah, right? In both of those cases, right? In both those cases, by Machatzis HaShekel, so the Gemara says, "Her el matbe'ah shel ish." Hashem showed Moshe Rabbeinu a fiery coin, like cuz that By Menorah, 34:48 Moshe Rabbeinu apparently couldn't figure out mixture, couldn't figure out one piece. So, what did Hashem say? Just throw Just throw everything into the fire. So, Tosefos says, "But one second, it sounds like now there there's a third, the laws of kashrus." But Hashem had to show Moshe each animal. So, Tosefos actually answers, Tosefos says, "No, no, no." He says, "At the end of the day, hera'ah Hashem kol ha'behemah v'ha'chayah ha'tehorah u'l'vad li'Yisrael. V'chein ha'halachah l'haros 35:11 li'Yisrael eizeh asur No, it's not that Moshe Rabbeinu had a conception issue. Moshe, right? But Moshe Rabbeinu again didn't know the animals. So, this as opposed to Machatzis HaShekel and Menorah, where there was a Moshe Rabbeinu comprehension issue, that wasn't the issue over here. Here it was just simply that how was Moshe Rabbeinu supposed to know the animal kingdom? How was he supposed to know He had to see. 35:32 Hakadosh Baruch Hu just brought him an example of every single animal. This is kosher, this is not kosher." Which I will say is very profound on on a variety of levels, which is First of all, recognizing that there are different forms of learners, right? And there are some audio learners, some visual learners. So, there are different mediums of learning. And Hakadosh Baruch Hu teaching us, giving the teacher this insight that again you have to give every learner exactly what they need. 35:56 And also tremendously so just in teaching, having patience. But did you ever stop to imagine? Hashem kind of has a world to run. He has a world to run. And meanwhile, essentially, he's bringing the petting zoo to Moshe Rabbeinu, right? You know, he has he has a chicken, and he has a duck, and he has a cow, and he has a this. And also, because if you want to be able to have an impact on others, you have to have patience. 36:19 You have to have patience, and you have to be able to give them what they need in the way that they need it. Hakadosh Baruch Hu could have also just zapped the information into Moshe Rabbeinu's mind or could have given some type of prophetic insight. But remember, Hashem gave Moshe models for us. He wants us to hear whether it's modeling as a rebbe should conduct himself with a talmid, taking the time to make sure that the talmid understands, a parent to a child. 36:44 You know, in today's day and age, we're very often rushed, right? We're all all of us are just running in so many different directions. The ability, when you have something important to convey, to take the time to convey it. And this is also a tremendous lesson in relationships as well. That here, this was so important, the laws of kashrus are so pivotal. Because remember again, kashrus kashrus are like one of the pillars of klal Yisrael. This was not 37:06 something that Hashem wanted to give Moshe Rabbeinu through nevuah. Which is interesting. He could have could have just prophesied it into him. He doesn't do that. It's a conversation. Why? Because important conversations need to be conversations. And they need to be face-to-face. 37:22 Whether it's in your marriage, whether it's with your kids. Yikes. What was I I can't tell you how many times I If you get into an argument with your wife, >> [snorts] >> do not send her a text message. Don't send her a text message. I If this is the most important relationship in your life, take the time to have a face-to-face conversation. 37:46 If it gets I just want to say we we've in general like conversation dialogue has eroded in such a profound way. The ability to converse. And this is what Hashem is teaching us. Hashem could have communicated this to Moshe Rabbeinu in in so many different ways. But Hashem said, "This is important. And because it's important, let's sit down. 38:05 Because it's important, let's have a face-to-face." Relationships that are important require true and meaningful direct dialogue. The other opinion also needs it for this same idea. So Moshe The other opinion also needs it for this same idea. In other words, I ask, but where does learning the concept that a treifah could live come from? very small. 38:26 From the other statement of Rabbi Shimon. Then what happens there with Rabbi Shimon? Ben a chaya and a chales and a chaya shalo say a chales. So the possuk says distinguish between a chaya that can be eaten and a chaya that can't be eaten. So we'll say so again elo now again remember we're using chaya not as a description of of a chaya of like a non-domesticated animal but chaya ultimately again teaching us that what? 38:50 That there are certain animals certain animals that live that you could eat and certain animals that don't live that you are that that that don't live that you can't eat. Meaning what? I said that wrong. There are certain animals which live that you can eat and certain animals which live that you can't eat. 39:05 What's the example of an animal that can live but you still can't eat it? A treif. So we'll say so I just want to point out over here the gemara says elo elo shmona esre treifus she name rule the motion in Sinai. And I will say that's our mishna, right? That what are the 18 treifus 18 categories of treifus? 39:22 That's our mishna. That's our mishna. And these were all set over to Moshe ben Har Sinai. So that's how again I will say this list in the mishna which is the list of the 18 treifus el the treifus this is a halacha le Moshe mi Sinai. You will not find this in a possuk. So again I will say so now we have the possuk which indicates to us that a treif ultimately again can't be consumed. So the concept that a treif can't be eaten that's a possuk. Or basar basar the 39:46 treif you can't eat a treif. That's a possuk. How do we know what's a treif? That's a halacha le Moshe mi Sinai. Full list of treifus is in our mishna. One fundamental machlokes to keep in mind does a treif die or not? What we call treif a chaya, right? Treif a chaya treif a en a chaya. That's a machlokes. 40:06 That's a machlokes. But again remember whether a treif can live as a treif or not live as a treif actually to a certain degree doesn't matter because either way what's the halacha? Either it. He can't eat it. Okay, now what's another that you just said they're eating traifas. Is that all? There are no more than 18 traifas? 40:29 But there's bas gar. Bas gar is in a manic. For another four categories of traifas that you'll get into. And chef shmeisas and seven other rulings. Which I will say makes it sound like that there's another 11 categories of traifas. So what's going on over here? How can you just say there's 18 So of mem base 42 B. 40:49 the the sanya the tana tana of a sheer asya bazakla. So we'll say so in truth is in our mishna and our mishna is actually not a problem. Why because what's remember again how is our mishna structured? The mishna goes through 18 categories of traifas. And after that if you notice how does the mishna end? 41:09 Zaklao. This is the rule. What's the rule? Anytime an animal has some type of condition from which it's not going to live ultimately is a traifa. Beautiful. Whenever you have zaklao what does zaklao do? Zaklao opens the door to say there's more than what's listed here. 41:26 Great. So you can have bas gar. We don't know what bas gar is but it's going to be good. Right? We you can have you can have bas gar. You can have the chef shmeisas or you can have the seven rulings. Fantastic and it's not a sfeera. Where makes perfect sense. The mishna lists the primary 18 ones and then by the zaklao this is the rule telling me there's still another 11 out there. So so it was asya bazaklao the tana of rebbi shmuel. 41:48 Da amar yud ches traifas basuleka. So again I will say here's the problem. What about a according to the tana of rebbi shmuel? Tana of rebbi shmuel says that there are 18 traifas. Now he says just that's it. There are 18 traifas which makes it sound like there's 18 and no more. What do you do with that? What do you do with that? 42:07 Now what about tana I will say now the mishna is going to go through the list of bas gar. So get ready for it. There you go. What about number one? Behema, this is the base of Bascar. Behema, Behema "Shenichta Shenichta Ragla Min Ha'arkuva O Lema'ala Treifa." We'll say, "What about the case?" And again, we're going to we're going to we're going to delve into all of these cases as well. What about an animal whose leg 42:29 is cut above the joint? That's the base of Bascar. Behema, Behema. So, what about if the leg is cut above the joint? That's a treifa. So, what do you do with that? That case. So, you know what the verse says? Remember what's happening over here? According So, remember, the Gemara says there's 18 categories of treifas, which were halacha l'Moshe miSinai. So, the problem is, one second, our Mishna right? The Gemara says, "That's it? What about Bascar?" Again, these other four and 42:53 Shesh Mitzvos are another seven rulings. What about those additional 11? The Gemara says, "Fine. According to our Mishna, it's not a problem cuz our Mishna says, 'Zeh Klal, this is the rule.'" Whenever you see Zeh Klal, it means there's more cases than the ones that are stated over here. The problem is, according to Rabbi Yishmael, in Rabbi Yishmael's yeshiva, they said there are 18 categories of treifas, and that was it. What do you do with that? 43:14 What do you do with that? Because halacha l'Moshe sounds like 18 is a complete list and no more, but there's more. So, now, for ex- for example, what about the animal that has leg is cut above the joint? So, Rabbi Yishmael, again, tell Rabbi Yishmael, so Rabbi Yishmael will say, "So, Rabbi Yishmael Rabbi Shimon ben Elazar de'Amar, 'Yachol l'hichaletz l'chayos.'" Oh, so he holds like Rabbi Shimon ben Elazar. Rabbi Shimon ben Elazar says, "Even when the animal's leg is cut above the joint, it 43:37 could recover from that. It could heal. That's not a treifa." That's not a treifa. So, the Gemara says, "I don't understand. Af al gab de'yachol l'hichaletz l'chayos, l'man kamar?" Who are you talking to over here? Even though let's say that's true, that the animal can recover from that, who is this being addressed to? The talmidim of Rabbi Yishmael. The talmidim of Rabbi Yishmael. Talmidim of Rabbi Yishmael, "Treifa chaya." Remember you know what they say? "Talmidim of Rabbi Yishmael, they hold that a treifa could live." 44:01 Which means that you don't need a condition that you're going to die from in order to be a treifa. See, even if that's true that being cut in the leg above the joint, you could heal from it, that doesn't mean it doesn't make you a treif. Al so must be that the time the holds like that's what? That the animal being cut in the leg above the joint does not make 44:28 it a treif. Okay, so they don't subscribe to the base of bascar. Good, they've taken care of that. What about they again I will say this is the same. This is the same of bascar. He saw same. What about ultimately again the piece missing in the spinal cord? 44:49 What about if the animal is missing something in the spinal cord? I will say now watch this. This is actually quite interesting. Because we learn how much is how much is considered to be a deficiency in the spinal cord? They say it's two vertebrae. They say even one vertebrae. 45:14 What is true by this is also applied by treif. And I will say interestingly enough this is not with treif. It's a totally different kind of sorry. I will say watch this. Watch this. What's the most to us all is you have a corpse. You're underneath the same roof as a corpse. 45:42 What's the your tummy? Now by the way, it doesn't just apply to a whole body, but it also applies to certain whole intact parts of the body. Now we know if you have a bone fragment, a bone fragment has the ability to convey to more, but only through only through touching or through carrying. But let's say you have a complete skull or a complete spinal column, those could also convey to mass 46:06 oil. Those can convey to mass oil but only if they are fully intact. So now the Gamara says, how much of the spinal cord is needs to be missing in order for it not to be intact, i.e. that it would not convey to mass oil. So Beis Shammai says, Sorry, Beis Hillel says, Beis Hillel's I'm sorry, Beis Shammai says, two vertebrae. If it's missing two vertebrae, it's deficient and if it's 46:30 deficient, it does not convey to mass oil roof tuma. Beis Hillel on the other hand says, one vertebrae. And then they say, by the way, the same discussion that applies for tumas oil also applies for treifa. So you see So again, interesting enough, so if an animal is according to Beis Shammai, if the animal is missing two vertebrae, according to Beis Hillel if it's missing one vertebrae, that makes it a treifa. 46:50 That's the samach, that's chisaron samach of basar. So the Gamara says, so I, what about So what do you do with that category? So again, remember, in our Mishnah, this is not a problem because our Mishnah has zero claw. But according to the Tanna D'vei Tanna D'vei Rabbi Yishmael, who says that there are 18 treifas, what do you do about this vertebrae one? So the Gamara says, Beis Akos of the Karkash and Kitarti, chashvinan b'chada. Apik chad b'eil 47:13 chadah. No problem. When the Mishnah spoke about the perforation in the masses and the Beis Akos, that's two stomachs, right? That's two stomachs of of the of the animal. We We Tanna D'vei Rabbi Yishmael reckoned them originally as two different treifas. Just collapse that into one category. Just collapse those two stomachs into one category and ultimately again, now you have 17. That frees up a spot for the 18th. Put in the 47:37 vertebrae case in the list of the 18th. Incredible. I ekah gludah. What about gludah? We'll say this is the gimmel of basar. What's gludah? Rashi says over here, she nital orah v'hofshatah kulah o mach mashkin o mach mash mulachah. The animal was flayed. If you have an animal that was skinned, literally again, an which was flayed. 47:59 That makes the animal a treif. So, some of the mayor the machshir, so turn the mayor of Ishmael holds like mayor who holds that it's kosher. Okay, so he he doesn't he doesn't accept the category of gludo. I kharusa. Say what about you remember again, this is the race. This is the race of bas gar. What about the case of kharusa? Now, what what's kharusa? Take a look at Rashi. Rashi says over there 48:21 the tiny mas nisin may look sharers. The kharusa the shalom and the other treif is the kharusa kosher simka reia shala finish kasha ki kharuyos. Kharusa is an animal with a shriveled up lung. What about the case of kharusa? The mara says The mara says mara man katani la. So, who was the one who went ahead and mentioned the gallbladder? So, the mara 48:45 says Huda epic mara of kharusa. Take out the case of gallbladder. Take out the case of gallbladder and instead put in kharusa. Fine, so we'll say so now what the mara says is what the mara just did, right? So, let's just take a step back for just a second. There are 18 treifs, 18 categories of treifs that are Moshe mi Sinai. The mara says 18 and no more. 49:05 What about bas gar which we just went through over here? And what about the seven rulings? We didn't do the seven rulings, that's coming attractions. So, the mara says for our mishna, that's not a problem cuz our mishna says za klal, this is the rule. Whenever you see this is the rule, what does that mean? There's more cases than just the ones mentioned over here. Their problem is in the statement of the debate of Ishmael, they said 18 and no more. So, what we 49:29 just did over here is essentially we collapsed two cases, right? We collapsed two cases and we took out one case and and the Ishmael rejects one of the cases of bas gar. So, one he rejects, three he accepts, collapse to the pre-existing cases, remove one of the other cases and we're good to go. We've reconciled the 18, we're good to go. I, what about the seven additional rulings? of what I say. 49:53 We'll stop over here for today. We'll pick up with this tomorrow coming attractions. Welcome Taylor Trayfus. Absolutely incredible. Shkoyach everyone. Have a wonderful great day. >> How do I go to address the issue of conflict between scientific fact and the Torah?
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