Transcript Translit עברית
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0:18 good morning, good morning. 0:20 Let us begin, begin by thanking all of our sponsors for this morning's shiur. 0:24 To thank our Talmud Torah sponsors for the month of Tamuz, Chava and Lativ, Yonan and Abby Rahm for dedicating all of Shmiras HaLashon this month in the zechus of refuah sheleima for Eliezer ben Elisheva, Daniel ben Batsheva, Pavel bar Yisrael. 0:37 For dedicating all Shmiras HaLashon this month for the third yahrtzeit of Rav Shlomo Vei, רב שלמה בן יהודה אריה zichrono livracha. 0:45 Yossi and Malki Cohen for dedicating the Shmiras HaLashon this month in memory of Rabbi Dr. 0:51 Nachum Schorr, רב נחום בן רב חיים יהושע הלוי zichrono livracha. 0:57 A week of learning sponsors, the Miller and Rosen family, l'iluy nishmas Dr. 1:01 Joseph Miller, חיים יוסף בן ראובן zichrono livracha. 1:06 And our Daf Yomi sponsors, Ayal and Sarah Steinberg, in the zechus of continued hartzlacha for Chana bas Susha and for an ultimate refuah sheleima. 1:14 We hope that in the merit of our Talmud Torah all of the neshamas have an aliyah, their families nechamah, all those who need a refuah sheleima together with kol cholei Yisrael. Hakadosh Baruch Hu b'ezras Hashem shower bracha and hatzlacha upon our brothers and sisters in Eretz Yisrael, and help our 1:26 holy soldiers to be successful bechol ma'aseh yedeihem. 1:30 With that, let us begin. 1:31 Mazal tov, mazal tov on reaching the new perek. 1:35 By the way, just incidentally, the accomplishment, the finishing Eleh Tereifos is a big accomplishment, not an easy perek as we've seen. 1:43 Although we can't say that we plumbed the depth of the perek, because okay, that's our occupational hazard with Daf Yomi. 1:49 But Baruch Hashem we did it, we made it through, we learned it, we've in our own way we conquered it, learned from it, grew from it. 1:57 And the journey continues. 1:58 So today's daf is samech-ches 68. 2:00 Brand new perek and a really fascinating concept. 2:03 So just one word of introduction, because a lot of this perek is really based on a fascinating concept which we will delve into the logic and the reasoning and the sevara behind it. 2:13 There is a concept in Halacha called ben pakua. Ben pakua essentially says that when you shacht the mother, you shacht the mother animal, if there is a fetus in utero, that fetus is automatically permitted with the shechita of the mother. 2:26 Now the source for that, the concept for that, and now just to show you just how dramatic that Halacha is, imagine for a moment again you shacht the mother, you cut open the animal and then the little baby starts prancing 2:37 around. So technically speaking again that animal does not need any additional shechita, but literally again can be consumed even without shechita. 2:46 So that is the Halacha of a ben pakua. 2:51 So that's what a lot of our the beginning of our discussion is predicated on. 2:57 So again, the source for that Halacha, the concept for that Halacha, the sevara, we'll get to mertz Hashem. 3:02 So with that let us begin. 3:05 Beheima hamakasha lileid. So literally translated an animal is having difficulty in giving birth. 3:11 When that occurred והוציא עובר את ידו the fetus extended its foreleg during birth vehachzira and then it pulled it back in. 3:21 So again so what's interesting about this is we're going to see the fact that the animal's having a difficult labor is actually really irrelevant. 3:27 Rashi just points out over here המקשה לילד בשעת שחיטה. 3:31 The idea over here is just to frame the situation. 3:36 I'm shachting an animal. 3:37 At the time that I'm shachting the animal ultimately again the animal is also in labor. 3:42 Okay, unbeknownst to me, beknownst to me, whatever the situation is. 3:47 So what ends up happening is during the shechita itself, during the shechita itself, ultimately again, now okay, let's take this one step back. 3:57 The animal this is an animal that is going to be shachted. 4:00 However again the events that are unfolding in the Mishnah are actually taking place before the shechita. 4:04 So what happens if you could just imagine the timeline is like this: I have an animal, the animal is in labor. 4:10 Okay, what ends up happening is the fetus extends its foreleg out of the mother and then withdraws it back. 4:18 All of this happened before shechita. 4:20 Then I shacht the animal, right? 4:22 So the foreleg has been extended out and then is pulled back in and then shechita occurs. 4:27 Beheima hamakasha lileid, an animal is giving birth והוציא העובר את ידו and the animal extends its foreleg after that vehachzira then it pulls it back and then again the Mishnah doesn't say it explicitly but then I shacht the animal, mutar ba'achila, it is fit for consumption. 4:48 Now of course the big question the Mishnah's going to be what's the it? 4:51 When we say it's fit for consumption what exactly are we referring to? 4:55 Okay, so just hold on to that. 4:57 Next, Hayotzei. hotzi es rosho, so you'll see by the way I'll just, I'll just point out something, something really amazing that, you know, this is I think an incredible metaphor in this also. 5:08 Sometimes, sometimes beheimas kodshim like, you know, sometimes you're struggling to birth something in this world, right? 5:14 We're all struggling to birth something. 5:16 I want to create something new, I want to do something dramatic, I want to accomplish something great. 5:21 Sometimes the initial birth occurs. 5:23 You extend something, you birth something, only to then what happen? 5:27 Hachzira, to pull it back. 5:29 Sometimes birthing something new in this world and creating something new in this world is a lot of hard work and there's a lot of, you know, in Chassidus there's an expression ratzo v'shov, forward and backwards, and life is this continuous forward 5:42 and backwards. I'm making strides forward, I'm making strides backward. 5:46 So where do I end up? 5:48 The avodah's just to keep trying. 5:49 But just sometimes you birth something, you think you birthed it, and then only to have it pulled back. 5:53 Okay, and then so that's case one. 5:55 Case two, hotzi es rosho, what happens if again same, same idea, the animal, the animal births its young but in this case again the head of the fetus comes out. 6:06 The head comes out. 6:07 אף על פי שהחזירה הרי זה כילוד. Even if the animal subsequently withdraws its head back in, once, once the head comes out, now again how much of the head we're going to discuss, but once the head exits the womb, the animal is considered birthed, considered birthed. 6:26 Now again rabosai, we're going to see the dramatic ramification of that is going to be as follows: if the animal is considered birthed, that means of course that it is not permitted with the shechita of its mother. 6:38 If the animal is not considered birthed then it is permitted with the shechita of its mother. 6:43 So two different cases. 6:45 Case one, or similar case, just two parts of different parts of the animal exiting the womb. 6:50 In case one, the animal extends its foreleg, withdraws it back in, then shechita occurs. 6:56 Mishnah says it's mutar. 6:58 What's the it? We'll have to see. 7:00 Case two, the animal extended its head out of the womb and then withdrew it back. 7:05 At that point the animal is considered birthed. 7:08 Animal's considered birthed. Okay. 7:10 חותך עובר שבמעיה מותר באכילה. So what's the interesting case here? 7:16 So let's say again the shochet extends his hand inside of the animal and cuts off a piece of the fetus. 7:22 Don't, don't ask why, just this, this is what it did, it cut off a piece of the fetus. 7:26 So the Mishnah says no problem, mutar ba'achilah. 7:28 Ultimately again, and in this case too, just to understand what's happened over here, the shochet extended his hand into the fetus, cut off, into the animal, cut off a piece of the fetus, and left that piece of the fetus inside 7:41 of the womb of the animal. 7:43 Now the shochet shechts the animal, opens it up, and he finds that detached piece of the fetus there. 7:49 So the Mishnah says that is harei zeh mutar. 7:52 Ultimately again, sorry, mutar ba'achilah. 7:55 You're allowed to go ahead and eat it, no problem with consumption. 7:58 Now rabosai, what that means mutar ba'achilah is it's permitted through the shechita of the mother, right? 8:04 When you shecht the mother, the detached piece of the fetus that is inside of the womb becomes permitted as well. 8:11 Conversely, and actually we saw this in the previous perek, מן הטחול ומן הכליות. 8:15 If you do the same thing with the liver or the kidneys. 8:18 So let's say again the shochet extends his shochet extends his hand inside of the animal and cuts off the spleen. 8:24 Sorry, thank you, cuts off a piece of the spleen or a piece of the kidneys and leaves those detached pieces inside, assur ba'achilah. 8:34 Ultimately again you can't eat it. 8:36 You can't eat it. 8:37 Now rabosai, if you remember again we saw that, we saw that because remember that's going to be ever min hachai. 8:42 Again we'll get into this more in the Gemara. Assur ba'achilah. Zeh haklal, this is the rule. 8:46 כל דבר שגופו אסור ושאינו גופו מותר. Here's the rule: anytime you detach what is considered to be a part of the animal's body while it's still alive and leave it inside of the body, that piece is not permitted through the shechita of the animal because it's 9:04 considered to be ever min hachai. 9:06 However, if you detach a piece of the animal which is not considered to be part of the animal... 9:11 what's an example of a part of the animal that's not considered to be part of the animal? 9:15 Fetus. The fetus. And you leave it inside, ultimately again it's going to be mutar. 9:20 And again rabosai, mutar means that halacha l'ma'aseh, mutar means that halacha l'ma'aseh it is permitted with the shechita of the mother. 9:29 Okay. So rabosai, so that's our Mishnah, a lot to unpack over here. 9:32 But let's first focus on our first case in the Mishnah. 9:35 Remember, so what was our first case? 9:37 I have an animal, I'm prepping to shecht, I haven't done anything yet. 9:40 The animal's in the throes of labor. 9:42 Fetus extends its foreleg and then pulls it back. 9:46 After that occurs, I shecht the animal. 9:48 The Mishnah says mutar ba'achilah. 9:51 It is permitted for consumption. 9:53 Asks the Gemara the million dollar question, or Rav Yehudah amar Rav, or I should say makes the million dollar statement. 9:57 Rav Yehudah says in the name of Rav, v'ever. atzmo asur. Rabosai, when we say it's muter beachila, Rav Yehuda in the name of Rav seems to indicate the animal is muter beachila, but what's not muter beachila? 10:12 The limb. The limb that was extended outside of the mother is prohibited for consumption. 10:19 Asur beachila. If you look at Rashi, Rashi says over ואבר עצמו אסור באכילה מאחר שיצא ממחיצתו קודם שחיטה ואף על פי שהחזירו קודם לכן. 10:30 Again, rabosai, remember the novelty over here is the foreleg is being extended but remember again it is retracted prior to shechita. 10:37 Yet Rav says when you shecht the animal, the animal is muter, the part of the fetus which remained inside the mother is muter, but the foreleg which was extended will be asur, even though you withdrew it prior to shechita. 10:51 Now why that is, why that is, the Gemara doesn't say yet. 10:55 But now we say ma ta'ama, what's the reason for that? 10:57 Amar kra because the pasuk says ובשר בשדה טריפה לא תאכלו. 11:02 Now the pasuk says if you find meat, right, ובשר בשדה טריפה לא תאכלו, now again rabosai, just to give you the context of what it's talking about over here. 11:12 When we say tereifa, this is usually talking about an animal which was killed by another predatory animal. 11:18 So you're in the field, you find an animal that was torn apart by another animal, that's called tereifa, you're not allowed to eat it. 11:26 Okay? Now again, rabosai, I want to point out we use tereifa in a different context, right, in the previous perek. 11:31 In the previous perek, tereifa of course meant an animal that had some type of condition from which it was going to imminently die, however we define imminent. 11:38 But in the biblical sense, tereifa refers to an animal that was killed by another predatory animal. 11:43 The inherent problem with that pasuk is the word basadeh is really unnecessary. 11:52 Right? In other words, you could just say בשר טריפה לא תאכלו, any animal killed by another predatory animal ultimately again is going to be asur. 11:59 Why do you have to put in basadeh? 12:01 You find it in the field. 12:02 Now again, the simple answer is, simple answer is, because that's generally where you're going to find tereifa food is out on the basadeh, out in the field where one animal's killing another animal. 12:12 That's the simple answer. 12:14 The Gemara however understands something very different over here. 12:17 If you take a look at Rashi, Rashi says basadeh, chotz l'metzitzaso. 12:22 So the Gemara understands over here that basadeh refers to an animal being found somewhere where it's not supposed to be. 12:30 So in other words, you're walking, you find basar basadeh. Basar basadeh means you find an animal that wandered out of its confines, as a result was killed by a predatory animal. 12:40 So therefore the Gemara darshans like this: amar kra ובשר בשדה טריפה לא תאכלו, what does this teach me? 12:44 כיון שיצא בשר חוץ למחיצתו נאסר. Once meat travels out of its normal confines, ultimately again it's going to be asur. 12:56 So therefore, rabosai, the Gemara understands over here, how what's the shaikhus over here? 13:00 When the animal extends its foreleg out of the womb, what's occurring? 13:03 The animal is going outside of its normal mechitzah, outside of its normal bounds. 13:08 So because of that, it is going to be asur. 13:10 So this is the statement of Rav. 13:12 So therefore again, even though the animal halacha l'ma'aseh again is going ahead and retracting its foreleg before the shechita, since the foreleg extended out of its normal mechitzah, therefore halacha l'ma'aseh it is going to be asur. 13:28 Okay. So the Gemara says tenan. 13:30 Let's analyze this a bit more. 13:31 Tenan והמה המקשה לילד והוציא עובר את ידו והחזירה מותר באכילה. So what does the Mishnah say? 13:38 The Mishnah said if an animal is trying to give birth, right, and ultimately the fetus extended its foreleg and then pulled it back, it is muter beachila. 13:46 That's what the Mishnah said. 13:49 Mai lav aeiver? So the Gemara says one second, isn't the poshut peshat that when it says muter beachila it's talking about the limb? 13:56 And the Mishnah is telling me that even though the animal, right, extended the limb, since it withdrew it back, it should be muter. 14:03 To which the Gemara says lo aubar. 14:05 No, not at all. 14:06 It's talking about ultimately the fetus. 14:08 In other words, it's the rest of the fetus aside from the extended... 14:11 So again, rabosai, I just want to point out over here. 14:13 So what the Gemara is suggesting is that according to Rav, the reason why the limb is going to be asur is because the limb went outside of its natural boundaries. 14:23 A fetus lives in utero, ובשר בשדה טריפה לא תאכלו, whenever meat extends basadeh and basadeh means outside of its normal confines, it's going to be asur. 14:34 Therefore when the Mishnah says muter beachila, it's talking about the rest of the fetus. 14:39 The Gemara says okay. 14:39 Ee aubar, if you're talking about the fetus that's inside of the mother, so mai iry hechziro? 14:45 Then what does it matter if the animal retracted its foreleg? 14:47 אפילו לא החזירו נמי דעובר מותר. Even if the animal didn't retract its foreleg, the fetus is also muter. 14:54 In other words, if you're talking about the fetus, the permissibility of the fetus has nothing to do with the extended leg. 15:00 In other words, The ubar inside of the mother is going to be muttar even if the animal never retracted its foreleg. 15:16 Ay, the Gemara says ואיידי דקבעי למתני סיפא. 15:20 But since we had a second case in the Mishnah, what was the second case in the Mishnah? hotzi es rosho. 15:24 So remember again rabosai, the second case of the Mishnah was that if the animal essentially like crowns, right, the animal extended its head even if the animal subsequently pulled its head back in, the animal is considered to be birthed. 15:38 harei zeh ke-yalud. So in order to go, so since the Mishnah, second part of the Mishnah, had to mention retraction, right, because that was the chiddush, if the animal extended its head and then retracted its head, ultimately the animal is considered to 15:51 be birthed. So I had to have the case of retraction in the second part of the Mishnah. 15:56 So the Gemara says תני נמי רישא החזירה. 15:58 seifa, rabosai, we see this all the time in order to maintain Mishnayic symmetry. 16:04 So halakha le-ma'aseh we also said in the first part of the Mishnah hehzira. hehzira, but ein hakhi nami, interestingly enough the first part of the Mishnah doesn't really need to mention anything about retracting the foreleg because the Mishnah statement actually is according to Rav that 16:20 if you have an animal that is in the throes of labor and the ubar extends its foreleg. 16:26 In other words, the hava amina is you might have thought that since it extended its foreleg maybe it's considered to be like its birth and therefore maybe the ubar is no longer permitted with the shechita of its mother. 16:36 קא משמע לן מותר באכילה. קא משמע לן the Mishnah teaches me that the fetus is permitted with the shechita of the mother. 16:45 Now the limb is going to be assur, the extended limb. 16:49 Why is the extended limb assur? 16:51 Ultimately again ובשר בשדה טרפה לא תאכלו. It extended out of its natural boundary. 16:56 Ay, but one second, if that's the case then why even mention the fact that the animal retracted its limb? 17:01 Who cares? Who cares if it retracted its limb or not, the ubar is still going to be muttar. 17:05 Oh, in order to go ahead and create Mishnayic symmetry because in the second case where the animal's head came out, there the Mishnah says even if it pulled its head back in, halakha le-ma'aseh it is still birthed, still considered to be 17:18 birthed and therefore not permitted with the shechita of the mother. 17:22 Since in the second part of the Mishnah I have to talk about retraction, therefore in the first part of the Mishnah it says retraction as well. 17:29 Okay, beautiful, beautiful. rabosai, but again the takeaway for our purposes is if an animal, the fetus extends its leg. 17:36 Once the fetus extends its leg according to Rav, the leg is assur. 17:40 The leg is assur, you can't, you can't, in other words we're going to see when we say assur, assur really means you can't eat it at all. 17:46 There's nothing to do with it, it's not permitted with the shechita of the mother because it extended itself outside of its permitted boundary. 17:52 But when you do shecht the mother, the rest of the ubar is permitted. 17:57 Okay, so Gemara says by the way וסיפא מאי קא משמע לן? 18:00 So what is, what is the second part of the Mishnah coming to teach me? 18:06 דכיון דיצא ראשו הויה ליה לידה? Is it coming to teach me that once the head is extended ultimately it's considered to be birth? 18:12 tanina, we learned eizehu bekhor le-nachala? 18:14 So rabosai this is very interesting. 18:17 So in other words you tell me that our Mishnah's coming to teach me that once the head comes out the animal is considered to be birth? 18:23 We learned that already. 18:24 Where did we learn that? 18:25 Now interestingly this is not a case of animals, this is a case of people. 18:28 Listen to this. So the Gemara says tanina, eizehu bekhor le-nachala ve-eino bekhor le-kohanim. 18:34 So rabosai what is an example, what is an example of a child who is a bekhor for inheritance purposes? 18:39 Remember again rabosai mid-oraisa so a bekhor a firstborn son gets pi-shenayim, gets double, gets double. 18:47 So you could be interestingly enough you could be a bekhor for inheritance purposes but not a bekhor for pidyon ha-ben. pidyon ha-ben firstborn son, right, has kedusha has to be redeemed by the kohen or redeemed from the kohen. 19:03 Ultimately again so where do you have a case where you could be a bekhor for nachala for inheritance purposes but not the bekhor for... 19:10 rabosai just by the way as an aside it is very important you know sometimes a person has a firstborn son but maybe they want their children to inherit equally, right, so this, this does require halakhic advanced planning because if you 19:24 just have a regular will, just a regular will like drafted by just like a regular attorney, just a regular will and it just divides your estate equally you are in violation of biblical law if right because biblically your firstborn son 19:38 is supposed to get pi-shenayim, is supposed to get double. 19:41 If you leave a regular will that contradicts that you're in violation. 19:45 There are halakhic mechanisms that do exist in order for allowing a parent to divide up his estate equally amongst his children. 19:54 Just mentioning this because in general estate planning is very important, advance directives are very important, I can't. 20:00 I can't tell you how many times families that go into crisis have their crisis compounded because their loved ones did not express what they want done in cases of God forbid extenuating life situations or people pass away without the proper 20:15 estate planning and then it could easily unfortunately plunges a lot of families into a lot of squabbling and a lot of fighting and a lot of terrible machlokes. 20:24 Take care of your affairs. 20:26 But if you do want to if you do have a firstborn son and you do want to distribute your estate equally amongst your children make sure that you consult with a good there are number of very good frum attorneys even 20:38 even attorneys who are not frum who have who deal in Jewish community enough to know how to do these things but you have to make sure that you have that in place. 20:45 Okay in any event so the gemara says as follows this that was not a commercial I'm not recommending anyone in particular I'm just just important important piece of advanced planning. 20:53 So the gemara says as follows. 20:54 So what's an example of a bechor who who for nachala for inheritance purposes who is not a bechor for pidyon haben? 21:03 So I just want to point out something very interesting. 21:05 Take a look at Rashi for just a moment Rashi's right across bechor lenachala this is a very interesting Rashi he says בעינן ולד שראוי לחיות ואילו ראוי לחיות לא מפקיע הבא אחריו מליהות. 21:17 So we're going to see there's a fundamental distinction between the definition of bechor for inheritance and the definition of bechor for pidyon haben. 21:26 For pidyon haben the halacha is when are you the bechor? 21:29 Bless you. If you're the peter rechem. 21:31 If you open the womb. 21:32 Firstborn child technically speaking even if that firstborn child is not viable he is the peter rechem he is the one who opens the womb and therefore even if that child doesn't survive he exempts the children afterwards ultimately again from pidyon haben. 21:49 For nachala for inheritance purposes it has to be zera shel kayama. 21:54 Firstborn is the firstborn viable child. 21:58 So if the child is born but the child is not viable halacha lema'aseh again there is no there is no din of bechor. 22:04 So look at Rashi bechor lenachala בעינן ולד שיהא ראוי לחיות. 22:08 So to be the firstborn ultimately again for inheritance purposes one requires offspring that is capable of survive that is viable. 22:16 ואילו ראוי לחיות לא מפקיע הבא אחריו מליהות פי שנים שכתוב ראשית אונו מי שלבו דוה עליו יצא ולד שאינו של קיימא שאין לב אביו דוה עליו אבל מפדיון הבכור פוטר הוא הבא אחריו שהרי זה פוטר את הרחם. So just very interesting for inheritance purposes it has to be an offspring that is viable for pidyon haben purposes as long as you're the as long as that child is the first issue of the womb the first child born born 22:57 naturally then halacha lema'aseh again the child afterwards is pattur from pidyon haben. 23:01 So here we go. 23:02 So the gemara says תניא איזו הוא בכור לנחלה ואינו בכור לכהנים הבא אחרי נפלים. 23:09 So listen to this. 23:11 A child who is born ultimately again after a nefel. 23:14 Now a nefel usually means a premature non-viable birth. 23:18 So אף על פי שיצא ראשו חי או בן תשעה שיצא ראשו מת. So for example again if halacha lema'aseh again you deliver the child you deliver the child ultimately again rosho chai which means again it was just not viable but it was alive at the time it was born or ben tesha or a 23:40 full term child who was not alive at the time of birth ultimately again these are examples of halacha lema'aseh where for pidyon haben this is considered to be the firstborn and therefore any child that comes subsequently will not have to do pidyon haben 23:57 but again because these children are non-viable therefore the next child will be the bechor for nachala for inheritance purposes. 24:04 So the gemara says ta'ama derosho meis. 24:06 Now when the mother births a full term child the reason why that child that firstborn child ultimately again is not the bechor for nachala for inheritance is because it was it was a stillborn it was not born alive. 24:19 הא ראשו חי הבא אחריו בכור לנחלה נמי לא הוי. But if the child was born alive interestingly enough then halacha lema'aseh even if it wasn't viable even if it wasn't viable but it was born alive that would be the firstborn for inheritance purposes and any child that came after would 24:38 not be the bechor for for inheritance purposes. 24:41 Again what's the point what's the point for us? 24:44 The point if you notice again how does the gemara define the type of birth both for pidyon haben and for nachala? 24:52 The head comes out. 24:53 That's the lashon over here right the lashon over here is rosho chai. 24:57 What do you see from here? 24:58 That as soon as the head comes out the child is considered to be alive. 25:04 So the point the Gemara is making over here is, Mishna, you make it sound like you're introducing this novel concept to us, that as soon as the head of the animal comes out the animal is considered to be birthed. 25:12 We learned this. We know this already. 25:14 We already have this concept that once the head comes out the child ultimately again is considered to be alive. 25:19 Rabosai, it happens to be we have a number of different, a number of different examples of this. 25:24 Rabosai, that's why, by the way, in halacha recognizes this concept that once the head comes out. 25:30 How much of the head? 25:31 How much of the head is a discussion in halacha, but the point the Gemara is you're not introducing this novel concept. 25:37 We learned this concept already before. 25:38 V'chi teima, the Gemara says maybe you'll say v'chi teima, אשמעינן באדם וקמשמע לן בבהמה. 25:42 So maybe you'll say like this. 25:46 You're right. You're right. 25:47 We learned this concept before. 25:49 Where did we learn this concept before that once the head comes out, the right, the entity is considered to be birthed when? 25:55 By people. By people. 25:57 But we didn't learn it by beheima, right, and here the Mishna is introducing us that the same concept applies by beheima. 26:03 And furthermore again Rabosai, the Gemara says וקמשמע לן בהמה דאדם מבהמה לא יליף. 26:09 So because Rabosai, because in general we do not learn the halachos of birth, right, animals from man or man from animals. 26:15 Why not? Number one, ein prozdor labeheima. 26:18 First of all again Rabosai, because again there's no prozdor. 26:20 Now what that means is like this. 26:22 The womb of an animal is completely exposed as opposed to the womb of a human being, right, by a woman again there are legs that cover up the womb. 26:31 So here's what's interesting. 26:32 The Gemara says like this, essentially I would have taken it as a davar pashut that once the head of the animal comes out that the animal is considered to be birthed. 26:41 Why? Because it's unequivocally visible. 26:43 Unequivocally visible. Right? There's nothing obstructing that view. 26:46 So just even from an ocular perspective, it is clear that birth has occurred. 26:50 When a woman is giving birth, l'mayse, again because the prozdor, because the womb, right, the Gemara calls it a prozdor, calls it a hallway, the hallway just the imagery over here is that the legs are like the hallway for the 27:01 womb. So ultimately again it's not, it's not as visible. 27:05 So because it's not as visible, I wouldn't have automatically thought that the crowning of a person ultimately means that halacha l'mayse the person is birthed. 27:13 Therefore again you have to state it twice. 27:15 ובהמה מאדם לא יליף. So again Rabosai, so that's why again I couldn't learn out a human being from an animal because just the birthing process is fundamentally different. 27:25 Furthermore again beheima from adam, I also can't learn out beheima from adam. 27:28 Why? דחשיב פרצוף פנים דידי. Because ultimately again Rabosai, interestingly enough, a person, a human being is born with distinguishable pirtzuf panim, whereas an animal is not. 27:39 Whereas an animal is not. 27:40 So therefore again the point over here is that halacha l'mayse they are distinguishable enough that I would not have automatically learned out one from the other. 27:48 So the Gemara says okay, ha nami tani. 27:50 But we learned this as well. 27:51 שליה שיצאה מקצתה אסורה באכילה. So listen to this. 27:56 If a placenta, if a placenta, part of the placenta comes out, ultimately again it is asura ba'achila. 28:02 Why? כסימן ולד באשה כך סימן ולד בבהמה. Because the siman, Rabosai, we'll get to this in maseches Nidda, the Gemara understands that אין שליה בלא ולד. 28:13 There's no such thing as a placenta without a baby. 28:15 In other words, if there's a placenta, there's a baby in there somewhere, there's a vlad in there somewhere. 28:20 כך סימן ולד בבהמה. So too by a beheima, ultimately again if there's a placenta, there's got to be a vlad in there. 28:27 To which the Gemara says אי אמרת בשלמא החזירו דרישא. 28:31 So again, fine. So Rabosai, so now the Gemara says as follows. 28:34 So point over here is you're right. 28:36 The Mishna is not introducing us, our Mishna is not introducing us to the novel idea that the emergence of the head is considered to be birth. 28:43 We have that concept before. 28:45 But the Mishna is teaching me that this applies by beheima as well. 28:49 So whereas I have many sources that indicate to me that this applies by human being, now I'm also being told that halacha l'mayse this applies by a beheima as well. 28:58 To which the Gemara says okay, seifa atu reisha. 29:06 So again Rabosai, now listen to this. 29:07 If you tell me, now again let's go back to the Mishna. 29:10 What was the Mishna's case? 29:11 Animal is giving, animal is in labor, the fetus extends its foreleg and then goes ahead and retracts it back. 29:17 So what did the Mishna say and then you shacht the animal? 29:19 What did the Mishna say? 29:20 Mutar ba'achila. What's mutar ba'achila? What's, remember, we're going now according to Rav, what's mutar ba'achila? 29:26 The fetus in utero. 29:28 Fetus in utero is mutar ba'achila. 29:30 The limb is not. 29:32 The limb is not. 29:34 So the Gemara says אי אמרת בשלמא החזירו דרישא דוקא תנא סיפא אטו רישא, then ultimately again the seifa comes along because of the reisha. 29:47 אי אמרת לא דרישא דוקא ולא דסיפא דוקא למה לי למתני כלל. Here's the problem Rabosai. 29:57 Based on what we just learned, I don't really need the case of hechziro. 30:00 by the seifa, right? 30:03 Because it's clear that halacha lemaiseh once the animal extends its head, then what? 30:07 It's birth. So there's no—so to tell me that when you pull it back, it's not muttar lishchita of the mother, that's obvious. 30:14 So if the seifa's not necessary, the reisha's not necessary, so what's going on over here? 30:18 To which the Gemara says no, le'olam ubar. 30:21 Okay, so we'll say we're reversing course. 30:24 We're reversing course. Remember, let's take one step back over here. 30:28 What's our problem? What's our problem? 30:30 Now I know, that's a very long—that's very open-ended question, right? 30:34 I mean again, what's our problem with the Mishna? 30:36 Problem with the Mishna is I don't exactly know how to read it. 30:38 Here's what I know. 30:39 I've got a pregnant animal. 30:41 I'm about to shecht it, haven't started yet. 30:42 The animal's in the throes of labor. 30:44 The fetus extends its leg and then pulls—extends it out of the womb and then pulls it back. 30:49 I then shecht the animal. 30:50 The Mishna says muttar be'achila, it is permitted for consumption. 30:54 What are we talking about? 30:56 First opinion, Rav says what are we talking about? 30:59 We're talking about we're talking about the ubar, the fetus. 31:03 And the Mishna is teaching me that even though the animal extended its leg and even though the leg is going to be assur be'achila, the rest of the ubar is permitted. 31:14 Permitted how? Permitted how? 31:15 With the shchita of the mother. 31:19 That—that's the Mishna's teaching me. 31:20 Okay, the problem now we've run into with that interpretation is why do I need the discussion about retraction, right? 31:28 So originally we said the only reason it mentions retraction in the reisha in the first case was because of the seifa, because of the case of the crowning, right? 31:35 The head coming out. 31:36 Now we're saying but again I don't need that case. 31:38 It's obvious that when the animal's head comes out, of course it's considered to be birth whether it retracted it or not. 31:44 So that leaves us a little bit in a—in a conundrum as to why I need the Mishna to mention retraction at all. 31:50 To which the Gemara now comes along and advances another approach. 31:53 Lo le'olam ubar. To which the Gemara says no, no, no, in reality, in reality, halacha lemaiseh, it is going on the ubar. 32:04 When the Mishna says muttar be'achila, it's talking about the ubar. 32:07 Oh, okay. So, rabbosai, here's what the Mishna's really coming to convey. 32:15 In other words, the notion that when the animal extends its foreleg that the rest of the ubar is muttar, that of course that makes sense. 32:22 So when it says muttar be'achila, what is that coming to include? 32:25 The Gemara says it's coming to include the area of the incision, makom chatach. 32:29 Now, what this means is as follows: Once we establish that if the animal extends its foreleg, you can't eat the foreleg anymore, right? 32:36 The foreleg is not permitted with the shchita, that means what are you going to have to do with the foreleg? 32:39 You're going to have to cut it off. 32:40 So, rabbosai, here's what's interesting. 32:42 At what—at what point of the cut ultimately again does the rest of the limb become permitted? 32:49 Now take a look at Rashi and we'll see just a moment. 32:51 Rashi says, לעולם מותר דקתני עובר. See that Rashi? 32:53 It's about eight lines up from the bottom. 32:55 לעולם מותר דקתני עובר. So really when the Mishna says muttar be'achila, muttar be'achila refers to the fetus. 33:02 The Gemara asks, דקשיא לך חזרה מאי אהני? 33:05 But then we said before if that's the case, why do you have to get into a discussion about retraction? 33:09 So, rabbosai, now watch this. 33:10 I'll tell you why it matters. 33:11 The Gemara says, למקום חתך מאי אהניא דאם לא החזיר צריך להניח ממה שבפנים ולצד החיצון ולסוככו שמקום החתך הובא את החיצון ונבנה. 33:18 Rabbosai, watch this. Here's the distinction. 33:25 Here's the distinction. Halacha lemaiseh, we say like this: If the animal extended its foreleg and didn't pull it back, so now you shecht the animal, you have to cut off the limb. 33:38 You have to cut, right? 33:39 So where do you cut the limb? 33:40 If the animal didn't retract its foreleg, you have to cut it not just exactly at the entranceway of the womb but a little bit in. 33:48 You have to add on a little bit of the cut. 33:50 Whereas if halacha lemaiseh the animal retracted its foreleg, you have the ability to go ahead and literally cut it exactly at the entranceway of the womb. 34:00 In other words, retraction of the foreleg saves you a little bit more of the limb, whereas if the animal—if the animal was shechted with the foreleg extended, you have to cut min hachatach velifnim, from the area of incision and a little bit 34:13 inside. A little bit inside. 34:14 Okay, so that's—that's the distinction over here, makom hachatach. 34:18 הכא נמי לא נצרכה אלא למקום חתך. Okay, so, rabbosai, so that's the interpretation over here. 34:23 So now this is all coming together. 34:25 So again, going with Rav, the idea is that halacha lemaiseh, when the Mishna says muttar be'achila, it's referring ultimately again to the fetus. 34:33 And what it means is that although you can eat the fetus with the shchita of the mother, the limb itself is assur. 34:38 Limb itself is assur. 34:39 What part of the limb is assur? 34:41 It depends. If the animal left the limb extended, then you have to cut at the entranceway of the womb and a little bit in. 34:48 And a little bit in. 34:49 If the animal retracted, then ultimately again I can cut exactly flush with the womb. 34:54 Now, of course this would be assuming that I guess maybe you marked off on the limb exactly the area where it came out and that's all you have to cut. 35:01 Okay. Tashma. בהמה המקשה לילד הוציא עוברה את ידו. So watch this, so again rabosai, this is our case. 35:08 So an animal is in the throes of labor and the fetus extends its foreleg, vehechziro, then it pulls it back, ואחר כך שחט את אמו. 35:15 So again rabosai, if you notice this braisa is just a little bit more explicit than our mishna. 35:19 Then after the animal, after the fetus retracted its foreleg, then you shachted the mother, muttar ba'achila. 35:24 Ultimately again, it is muttar ba'achila. 35:26 שחט את אמו ואחר כך החזירו. But again rabosai, watch this, if you shachted the mother first, and only then did the fetus withdraw the limb back in, assur ba'achila. 35:39 Ultimately again, it is assur. 35:41 Again rabosai, we'll discuss exactly what this means. 35:43 הוציא את ידו וחתכה. If the animal went ahead and the fetus extended its foreleg, you cut off the foreleg. 35:51 You cut off the foreleg. 35:52 ואחר כך שחט את אמו, and then afterwards you shachted the mother, so the gemara says: Shebachutz tamei. 36:00 That which was and that's the part of the limb that was outside and cut off is tamei, because again rabosai, that's going to be like ever min hachai, right? 36:06 It's tamei, we'll discuss that. 36:07 Look at Rashi just a moment. 36:09 Rashi says: last two lines, שבחוץ טמא דאפילו באורותיה דאבר מן החי מטמא כאבר מן הנבלה. 36:15 We'll learn this later on that ever min hachai conveys tuma just like the limb of a neveila. 36:19 Good. ואסור שבפנים טהור ומותר. And the part of the fetus that's inside the mother is tahor and ultimately again muttar, fit for consumption through the shchita of the mother. 36:30 שחט את אמו ואחר כך חתכה הבשר. If you shachted the mother and then only afterwards ultimately again cut the limb that extended, amud beis. 36:41 So the gemara says: הבשר מגע נבלה דברי רבי מאיר. 36:47 So rabosai, very interesting. 36:48 So again remember in this case over here, in this case over here, the fetus had extended the foreleg, right? 36:54 You left left it out there. 36:55 You shachted the mother and then afterwards you cut off the extended limb. 37:01 What's the halacha? So Rabbi Meir says: Habasar maga neveila. 37:04 The basar, now basar over here refers to the entire body of the animal, the entire body of the shachted animal is all going to be assur. 37:12 Why? Because lemaisa it touched neveila. 37:15 Now what's the neveila? 37:17 The neveila is the extended limb. 37:19 So neveila conveys tuma and therefore that extended limb will go ahead and convey tuma to the rest of the animal. 37:25 Look at the top Rashi. Habasar, Rashi says: כל העובר והבהמה נגעו באיבר וטמאים. 37:32 Literally again, the entire animal as well as the fetus have touched the extended limb, which is now neveila, and halacha lemaisa are going to be assur, are going to be tamei, sorry. 37:42 וחכמים אומרים מגע טרפה שחוטה. Chachamim say, no no no, it's that extended limb is not neveila, but rather again that extended limb is treifa shechuta, a treifa that was shachted. 37:56 Now look at Rashi for just a moment. 37:57 Maga treifa shechuta, Rashi says: שאיבר היוצא בעודו עדיין מחובר בשעת שחיטה אף על פי שאין שחיטה מתירתו באכילה מטהרתו מידי נבלה. Because again rabosai, what do Chachamim say? 38:07 Chachamim say that even though the shchita will not will not allow the extended limb to be kosher, but it does remove it from the status of neveila and therefore again it will not convey tuma. 38:20 Okay. So the gemara goes weiter. Katani miha. 38:22 Now again rabosai, what what's the purpose? 38:25 Okay, we'll get into all these cases, but rabosai, what do you see from here? 38:27 Katani miha, resha הוציא עובר את ידו והחזירה. So what was the resha case? 38:31 The resha case was the ubar extended its foreleg and then pulled it back. 38:35 ואחר כך שחט את אמו, and then after it pulled it back you shachted the mother, muttar ba'achila. 38:40 It is muttar ba'achila. Once again, mai lav ha'ever? 38:45 Are we not talking about the limb? 38:47 And isn't the braisa saying that as long as the animal withdrew, right, pulled back the foreleg before shchita, that even the foreleg should be permitted with the shchita of the mother? 38:58 To which the gemara says: Lo, al ha'ubar. 39:00 No, it's not talking about the ever, it's not talking about the limb, it's talking about the ubar. 39:04 And it's saying that when the animal pulls back, when it withdraws its leg, the leg is going to be assur, but the rest of the ubar is permitted with the shchita of the mother. 39:13 Ee ha'ubar, if it's talking about the ubar, eima seifa. 39:17 Look at the seifa, ends of the mishna, ends of that braisa. 39:19 שחט את אמו ואחר כך החזירו. If you shachted the mother, and afterwards you went ahead and you pulled back the leg, שחט את אמו ואחר כך החזירו, right, you shachted the mother and then only after shchita did the fetus withdraw its foreleg, assur ba'achila. 39:36 It is assur ba'achila. Gemara says: Ve'ee ubar, now if you tell me that's referring to the ubar, amai assur? 39:43 Why would the ubar be assur? 39:45 In other words, if the animal went ahead, if the fetus extended its foreleg, you shachted the mother, and then only afterwards the fetus pulled back its leg, why would the rest of the fetus in utero, why why would that be 39:56 assur? כי דאמר רב נחמן בר יצחק לא נצרכה אלא למקום חתך. You're right. 40:01 What is it talking about over here, Rabbosai? 40:03 We saw before the place of the incision, the place of the cut. 40:05 הכא נמי לא נצרכה אלא למקום חתך. So Rabbosai, remember again, this goes back to the distinction we made on the bottom of amud daled. 40:12 That's what, if the animal goes ahead and extends its limb and withdraws it, ultimately again, you only need to cut off the limb at the exact point that it exited the womb. 40:22 Mashechein, if the animal extended its limb, didn't withdraw, shechita occurred, shechita occurred with the limb still withdrawn, you have to cut at the entranceway of the womb and a little bit on the inside. 40:33 Ini, is that so? 40:34 והא כי אתא אבימי מבי חוזאי, yeah when Avimi from Bei Chozai came along, אתא ואייתי מתניתא בידיה, he came and he brought the Mishna in his hand, right? 40:44 And what was it? 40:45 Parsa, parsa, I'm sorry. Sorry, lost the place. 40:54 Oh, parsa hechzir echal, parsa hechzir echal. So look Rabbosai, look look at Rashi for just a moment. 41:00 Parsa hachzir echal, parsos hechzir echal. So again Rabbosai, listen to this. 41:05 So the pasuk that the Gemara is talking about over here are the simanim of the kosher animal, right? 41:09 Parsa literally means, parsa literally means hoofs, hoofs. 41:13 So what does this mean? 41:14 Parsa hechzir echal, if the animal extended its hoofs and then pulled the hoofs back in, echal, you could eat it. 41:21 Parsos hechzir echal, similarly again if the animal extended its hoofs, plural, and then right extended it out of the womb and then pulled it back in, echal. 41:29 So again Rabbosai, so מאי לאו החזיר פרסה אכל פרסה? 41:32 Isn't the Braisa saying that the animal extended its hoofs and as long as it retracted it, then what? 41:38 When you shecht the animal then what? 41:40 You could eat the hoofs themselves, which seems to indicate that if the animal extended a limb, as long as it retracted it and then shechita occurred, that even the extended limb is muttar. 41:51 To which the Gemara says: לא החזיר פרסה אכל עובר. 41:54 No, that's not what it means. 41:55 What it means is that if the animal extended its hoofs and then you shechted the animal, the rest of the fetus is muttar. 42:03 The hoofs are going to be assur. 42:05 But the rest of the fetus is muttar. Ee uber, if we're talking about the fetus, mai irya hechzir? 42:11 Then what does it matter if the animal pulled back, retracted the hoofs? 42:15 אפילו לא החזיר נמי, even if it didn't pull back the hoofs, the rest of the uber should be permitted. 42:19 Why? אמר נחמן בר יצחק לא נצרכה אלא למקום חתך. So Rabbosai, we keep we keep doing this same dance. 42:26 So essentially the Gemara keeps coming back to the same piece of information, which is that halacha l'maiseh, anytime an animal extends the limb, right? 42:35 Anytime it extends the limb, halacha l'maiseh that extended limb is going to be assur, right? 42:40 But the rest of the fetus in utero is going to be muttar. 42:45 So if that's the case, what is the distinction between if the animal extends and withdraws or just extends and doesn't withdraw? 42:51 What's the ramification? Makom hachatach. 42:53 How much of the extended limb do you have to cut off? 42:57 If halacha l'maiseh the animal retracted the limb, you just have to literally cut off the part that extended out of the womb and that's it. 43:04 If it retracted the limb, that's for retracted the limb. 43:06 If it extended it and didn't retract, you have to cut at the entranceway of the womb or exit of the womb and a little bit in as well. 43:14 So the Gemara says: אי והא תרי קראי קנסיב לה. 43:19 But the Gemara is quoting ultimately again two pesukim, right Rabbosai? 43:22 One parsa in the singular, one parsa in the plural. 43:26 To which the Gemara says: מאי לאו חד לאיבר וחד למקום חתך? 43:29 Or are we not talking about again that one is talking about for the limb and one is talking about the place of the cut? 43:35 לא חד למקום חתך וחד לקלוט במי פרה. So Rabbosai, that's actually interesting. 43:40 No, it's actually about two cases. 43:42 One is talking about makom chatach, what area you have to actually cut off the limb at, and one is talking about an animal with uncloven hoofs that is found in utero. 43:50 This is a fascinating case. 43:52 Veliba d'Rabbi Shimon, Rabbosai watch this. דאמר רבי שמעון קלוט בן פרה אסור. 43:56 So Rabbosai, listen to this. 43:57 What happens if, what happens let's say if a cow gives birth to a calf that has uncloven hoofs? 44:04 What that's that's called kalut. Kalut means an animal with uncloven hoofs. 44:09 So קלוט בן פרה אסור, Rabbi Shimon says, right that ultimately again if you have an animal with uncloven hoofs that ultimately again that is birthed by a cow with cloven hoofs, it's assur. 44:20 הני מילי היכא דנפיק לאויר העולם. That's only when the animal was birthed. 44:23 And Rabbosai, we're going to see this case. 44:25 We're going to see this case. 44:26 That's only if the animal actually birthed its young. 44:28 אבל במי אמו שרי. But halacha l'maiseh if you shecht a cow and inside of the cow you find an animal, right you find a fetus with uncloven hoofs, what's the halacha? Muttar. Muttar, fascinating. 44:42 So Rabbosai, the Gemara says okay. 44:43 So Rabbosai, so up until now, up until now in the Gemara, we've been fully focused on the position of Rav. 44:49 And Rav holds that halacha l'maiseh anytime an animal extends a limb, right? 44:57 Anytime the fetus extends a limb and then only afterwards is the mother shechted. 45:01 the limb is going to be ossur. 45:04 The limb is going to be ossur, and when the Mishna says mutar b'achila, mutar b'achila refers to the ubar, refers to the fetus. 45:10 Ulla disagrees. Ulla comes along and Ulla says, אמר עולא אמר רבי יוחנן האיבר עצמו מותר. 45:15 Wow. Ulla says no that halacha l'maisa, halacha l'maisa if the animal retracts the limb, ultimately again, the limb itself is going to become permitted with the shechita of the mother. 45:29 All right, let's analyze. 45:31 Says the Gemara, אמר רב יהודה לעולא והא רב ושמואל דאמרי תרווייהו איבר עצמו אסור. 45:36 But Rav Yehuda said to Ulla, Ulla, but Rav and Shmuel disagree with you, and Rav and Shmuel both say that once the animal extends its limb, the limb is going to be ossur. 45:44 The shechita, the shechita will permit the rest of the fetus in ubar, but will not permit the extended limb. 45:50 Amar lei, to which Ulla responded, מאן יהיב לן מעפרא דרב ושמואל ומלינן עיינין. 45:56 If only, if only one would give me the dust, the dust of Rav and Shmuel's feet, and I would fill my eyes with it. 46:03 So a very beautiful and reverential statement. 46:05 Essentially Ulla's saying, look, if that's what Rav and Shmuel say, then that's what Rav and Shmuel say. 46:09 I'm nothing, I'm like dust beneath their feet. 46:12 Ella, but Ulla will say, however, אלא הכי אמר רבי יוחנן הכל היו בכלל בשר בשדה טרפה לא תאכלו. 46:20 So Ulla says, but let me just share with you what Rabbi Yochanan did say. 46:24 Everything was included, hakol haya bichlal. 46:27 Everything ultimately again was included in the phrase בשר בשדה טרפה לא תאכלו. 46:32 Okay, which means, which means what? 46:34 Which means that halacha l'maisa, remember how did we translate this before? 46:36 We explained that what does basada mean? 46:38 Basada means chutz l'mechitzaso. Everything, everything lives within a certain confined space. 46:44 If the meat goes, if you have an animal that went out basada, out basada means it goes out of its normal mechitza and out of its normal boundary, ultimately again, it's going to be ossur. 46:53 And the way we used that on amud aleph was to say that when the limb of the fetus extends out of the womb, it's going out of its natural boundary. 47:03 Once you go out of your natural boundary, you are prohibited for consumption, treifa lo socheilu. 47:09 So Rabbi Yochanan says, in the beginning, everything was included in that concept. 47:13 However, כשפרט לך הכתוב גבי חטאת שיצאת חוץ למחיצתה וחזרה, but then the Torah goes out of its way to speak about a korban chatas, that if you have a korban chatas, and you take the sacrificial meat out of its confined area, and even though you end up taking it back 47:29 inside the permitted area, assura, ultimately again, the meat is ossur. 47:34 So chatas is an example of if you take sacrificial meat outside of its permitted area, even if you bring it back in, that meat remains ossur. 47:42 חטאת הוא דפרט רחמנא בה. It's by chatas where the Torah says that if you take it out of its permitted area, even if you bring it back, it's going to be ossur. 47:51 אבל כל מילי כיון דהדר שרי. But anything else, yes, if you take it out, it's ossur, but if you bring it back in, it's mutar. 48:01 It's mutar. And therefore again, what Ulla comes along and says is Ulla says, one second, I agree that if the animal extends its limb and the limb stays like that, then you shecht the mother, of course, that's בשר בשדה טרפה לא תאכלו. 48:14 But if you bring the, if the animal withdraws the limb, the limb once again becomes permitted. 48:20 Again, why? Because even though we have a pasuk basar basada treifa, the fact that the Torah goes out of its way to tell you that by chatas, if you take the sacrificial meat out and you bring it in, it's going to be ossur, 48:32 that's davka by chatas. 48:34 But by everything else, if it goes out, as long as it comes back into the permitted area, it's going to be mutar. 48:41 And therefore, as long as the fetus withdraws the foreleg inside of the mother before shechita, Ulla says, even the foreleg is going to be permitted. 48:49 So, a dramatic machlokes, Rav and Ulla. 48:51 מיתיבי גמרא אי הכי קשיא, מיתיבי בשר בשדה טרפה לא תאכלו מה תלמוד לומר. So what does the pasuk come to teach me? 49:00 I'll have to stop over for today, but pick up with the Meisivei tomorrow. 49:03 Incredible. Incredible, shkoiyach. All right, chevrei, have a great day, everyone.
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