Avodah Zorah 47

Today's and we are eight lines from the bottom of today's being for so we're in the middle of a which began with the which said that although ordinarily something that is never iso But something that's does not become in the event that it's now to be clear if somebody would worship he is a regular but as it relates to the actual being we learn from a that says etc etc that it's only that was on top of the and that was on top of the would become that would have a den of but in the event that the voice themselves would be would be although it is considered but the of would not apply. Similarly, we saw in the course of the that if somebody worships a bal such as a behemoth, there too the is that although the person is a regular but in terms of the behe treated like an ordinary, it would not become on the bottom of going to the top of posed two questions regarding not being when It's never the first was whether or not when we say that is not is that true even or is it not true meaning to say that as it relates to just to use it for commercial pedestrian use then we're going to say that doesn't have a but maybe the standard desire to move in and could be something that's never to use that you wouldn't be allowed to do and there's a precedent for because we mentioned now that doesn't have a regular and a also doesn't have a regular as it relates to behem learned from a right in the beginning of it says and from there we learn that it never does not let it be put on the so that although a is a problem that's the case that I could hear very simple that although it doesn't have a regular dva It's maybe that's only but maybe not. Then he said intimately what would be the regarding carpet meaning could be to take this nean and physically put it on the it should be on of a carbon that not and in fact that we know minhabakar there's a precedent for that being an issue but to use it simply for something that's going to facilitate a I don't know use it to make a sake maybe that's only machu carbon And maybe that won't be or maybe not maybe and not only for a carbon itself but for carbon as well. Either way, the gim was shuck in Ramy. That was really the latter part of the previous where we're up to right now is eight lines from the bottom of where is going to pose his third shil here in our says the allian continuation of the previous posed the following question. If somebody would bow down to stalks of wheat and then the wheat was ground. So you wereing the wheat and now you have you have are you allowed to use it for the carbon or are you not allowed to use it for the carbon? What's the shad? Do we say that once the were nishana that makes a difference and it's no longer subject to the laws of or maybe no ancient and it makes no difference whether there was a shinoi or not a shinoi that is going to be one in the rashi on this gar brings that there were two that the had in terms of what's going on in the gar and rashi is between the two he says I'm going to tell you the one that I like so we'll speak up First the one that Rashi prefers which is the proper gear and that is Rome's question was like this if somebody would bow down to so the wheat was literally attached to the ground and somebody went he was to this now what's the as it relates to that's not going to be an issue as it relates that was previous question says Rashi this of isim now wanted to know what would be if you took this that was which is a problem and now you turned it from being attached to the ground it's not attached anymore not only is it not attached anymore you went ahead and you would it and you turned it into can I now put it on the or can I not put it on the do we say and even if it was it doesn't change anything. Or maybe although it's true, but once you make now it's as a result if you're going to want to put on the now then it's going to be okay. But says that was the sh the was it was now you does that make a difference or does that not make a difference? What's the gears? Rashi didn't like Rashi said I saw a gau that said that the sha had nothing to do with being the shil was where somebody bowed down to that was already tish and the sh was if you go ahead now and you make a shino will that change anything or will that not change anything and Rashi says even though at first glance it sounds like a very rational plausible ga but it's incorrect he says because that's if you have something that's a regular because it was and it's not only it's as well at that point you make a this way and that way does not become the only when you're dealing with which really is not doesn't have the regular there's a special when it comes to so it's not regular it's not your classic as it relates to yeah I could hear it sad says that once this is going to make a difference but this is Raj's big nature and that if you have regular regular and you would make a there's no in the world the only it's not regular then I could hear that if there would be a shim it would make a difference regardless little long-winded but Rashu brings two so we almost had to learn this twice but that's this was his grace so the say who was the son of heard the sha and he said I could be push from the Mishna says anything that's also to be put on the Rashi gives examples another example that will emerge from the is an animal that's ava but any animal that's also to be put on the mutar though the animal itself is also to be put on the misbeh but let's say this animal has a has a child the child is going to M to be put on the so the mother let's say is also to be put on the but the child doesn't that isert the child is going to be and it was a that elaborated a little bit on this mission like the bry always do and the said as follows brought another said that it's going to be in other words it seems at first glance that there's a between regarding something that's to be put on Does that is relate to the or does that not that is not related to the now Rashi speaks out four lines from that when said what he said he was making a big assumption the assumption that he was making is that the case was when we're discussing in this mission something that's awesome what's the name of the Vlad it's talking about when the Vlad was part of the at the time that the is took place. So if the animal was a mukta or nead it was already mueris at that point. If it was nirva it was already muis at that point as well. And we have a whether after the takes place do we say or what's the sh I don't understand this animal itself was it was it was what would be the sh whether the or not says I think it's I think that's exactly what's going on over here you know what the shil is because when the baby's born it's a shino that probably is the say even though of Vlad itself was part and parcel of the underlying Iser but now that the baby was born as a shino and reer and it's for that reason that it is going to be also and the truth is the tshma is very similar to the has to be obviously can't be ped from a mish that's not similar to what exactly the shila is but the sh of was as it relates to the is from your as it relates to but as we mentioned in the introduction to the really the two are one and the same because in both cases you don't have the regular of but at the same time there's a certain when it comes wanted to know which make a difference and is telling him I have a not from but from the parallel case from the closest thing and that is from either way being that's seems to be between don't we have a me from one of this and on this and based on that it should come out a little bit differently what was the regards of the case is just the opposite the case is we first the animal became first a took place whether it was a reve whether it was whether it was first the happened and afterwards it became a mu and there we have a shah would the be or would the be right but it's when the was not part of the but if the was part everyone's going to hold it and if that's the case the case of it's the equivalent of why because these that became is what was actually even though there was a but it was part and parcel of how it was and if that's the case what's the punch line of if you're going to be from the way you have to be is not that it's but rather everybody's going to hold that it's so just to be a little bit clear said the case in is not talking specifically about and it's also not talking about it's talking about but as we mentioned same difference and what do you see over there says but in the only as it's at first glance what's the case is probably where it was Hebrew and you have a Shila then whether when the is born does it retain the is that it certainly had or not what's the oh is there is not and so you see this is the is being based on the of the yes it's a good and you could be push It's a little tricky good and you could be from but is not going to be what's going to be that everyone's going to hold this because if you learn the way of learnishn was if it was everyone's going to hold iter and's case is obviously like said as a result if you're going to be the way you're going to be pit is everyone's going to holder Only reason I say it's a little tricky because usually in the marshm usually it's because the tash has no tash is an excellent it's a great great there's just one over here the is that you're being that was and therefore what's the answer no the is when it was but if it's and if that's case the way you have to be from the is not that it's a but rather everybody's going to hold that it's al either way this is only the first some had a differentishna of how this went it's all the same math but just the sign dropped differently so again opposed the original question and is the one that fired away he said so in the amry this is what said he said as follows he said the Right. And he continued and he was the one who and he said I'm reading from so is being from the like he was in the first but not that it's that everybody would hold it because in the knows the of the in the He knows that and there's no and if that's the case in the second he's being not that it's but that everyone is going to hold that but even in the second it's not a good it's not such a good and the reason it's not such a good is because there's a between the sheenery that you have by the Vlad and its mother versus the shin that you have with the when it turned into as it relates to the Vlad. The Vlad is not when the Vlad is born. What is the location of the Vlad, right? It was and now it's not is a door. It's like the door opened and it now is no longer there. But in terms of the is the same. So it's for that reason for that reason everybody holds because of qualitatively as relates this is really and if that's the case so the is saying that from the first the second but really what emerges at the end of the Today it's not a guttal. The reason it's not a good is because you can't compare the two shinuys. Not all shinu were created equally. There are bigger shinu and lesser shinu. The shinu of is opposed to the shu of the mother of and as a result the shin is not the same level. And if that's the case it's not a moving along another. Again began with three from right. What about and then finally now really from here until the Mishna is going to bring other this time from different following. If somebody bows down to a right palm tree are you use it now for a mitzvah? Are you not let to use it for a mitzvah? Sarashi says right away this shila sounds a little similar to but it's not saying right which one is the first one the second one where right this is a little bit similar this is not it's now which is more not on the same level as right is always considered more even than mitzvah that's the way it is so really says is that is a little bit meaning that there's what about regarding we'll see it in the anyway. So the mark clarifies if the tree was planted to be used as what we know as an over there there's no why because that's and if it's then it's why number one because the whole is where you don't have your proper so the question is whether it gets upgraded whether it gets upgraded. But if you have something that's also then it's going to be a problem what is the would be where the tree was not planted it was planted then afterwards he ended up being so a tree like that is what is not it's not if it's not so what about this is of yesterday and the day before it's also not because he holds Right? remember that there was sob according to what's relates to again it's talking about where was that holds that it's not what about mitzvah do we say that being that it's being used not but every mitzvah is said therefore it's to be used as a mitzvah. It's going to be a problem or maybe not. So the says that was the of gave him above. So we know he reported a lot of things that he heard in most of the things he reported he had heard from who some of them he reported from and from other that were init. Of course it's in terms of the amount of memories that we had from. So this is something that he's commenting about right very very befitting. He says I'm going to tell you the way I heard the shil was a different shila was what would be if somebody has an asher tree and then the aer became bottle. The question is can you now use the for or can you not use it for now as it relates to being a that is going to begin in the second part of today's d and it's going to go through the next so we'll become more acquainted and more familiar with the concept of in the next couple of days but for now there's a you can bear sometimes and if you're successfully and wanted to know what would If you had an and this is a L of tree and then you will can you use the mitzvah or not what's the why not do we say that being that before you when it was an you couldn't use it with so once you can't use it there's right they're synonyms of each other but the point is we say now it's something that was once not able to be used and once you couldn't use it for you'll never be able to use it. Is that true by not true? Now really the background to this is 101. We know when it comes to there's a concept one of the issul means something that right now is not possible. Right now it's perfect. There's nothing wrong with it. It's but it was once a problem. It was once pushed away. There's a concept of once something gets pushed away once it's pushed away forever. That's true when it comes to soil was says that wasn't this is a talking about the mitzvah of right we know. So what would it be if somebody went and he covered the D and then it got exposed. So the D is not covered anymore. You do it once you're good to go. Let's say the wind would cover it. That wouldn't exempt. You still have to do the we say that's only true if right now it's uncovered. Meaning you didn't cover it. The wind covered it. Now it was exposed. But let's say it was not meaning right now it's covered you don't have to cover it says but now asked on this why is it that in the event that somebody right and now you have a mitzvah of and the ru came and it covered the and then it got uncovered. So what's the the is you have now to cover. Now while the blood was covered, you didn't have a to do anything because it was covered. Once it was now you do said when it was covered then why does anything change? What should be? We should say being that when it was covered there was no so even though now was uncovered you should still be off the hook says you know you see from here you see that when it comes to mitzvah this know what's the saying wanted to know I know it from the rap was it from the from this whole over from the Again, we're varing a little bit. We're varing from the but it all claps together. But the point is is that right what should come out of if you have and you went ahead and you and now you want to use the forzah it shouldn't be a problem. I buy caution. It's not on the same level and as a result isn't so says yeah stating that the clar he knew papa and he was claring in rap. Now just to be clear chronologically comes before so when the gamar says the papa it doesn't mean overheard for rapa and he says you know something I'm not understanding rapa 100%. What it means is that came to to the same mas that came to but at the same time he was a little uncertain of how to say the punch line. Right? Some you have to know how to say the how to say the punch line. What does the gamar mean? That's false. Some take out the word here. But when proved from the he mean it he was coming out 100% and it doesn't matter if it's it doesn't matter if it's either way it's going to be or maybe he was really and he only said in other words saying is there's a fundamental difference between the regarding as it comes to using an what's the difference the difference is if you say regarding it's going to come out of the is going to be again what was the case case was there was the wind came it covered it right now you and now it was in the sky so we say even though It was at one point I have it's a go ahead and do if you say regarding then what are you going to say I had a tree that was an I wasn't allowed to use it now it's bottle so now it's not an anymore maybe I should be able to use it is going to say go ahead and use it which is a a cooler so the reason is not because he didn't know he didn't know this whole he knew anything knew everything. This is not a sh of what knew or didn't know. He knew this. But his suffic was what do we take out of do we take out? So yeah, that I can use it now for that was and the bottom line the says is so just to make a this last part of that we had a but if you think about it right style we had two in what might have been the first one was and the second one was can you use the L of the mitzvah can you not use the L of mitzvah if you think about it there's a common thread between both and right at first glance two different shas but really there is a common thread what's the common thread both shilas are do we treat mitzvah like do we not treat mitzvah like right that's what about mitzvah when it comes to what about mitzvah So really if you think about it the two the two versions of what shil are they're very very similar which is part of probably where the confusion came from claring in the des related to a and is do we treat like we treat do we not treat it like there's two sh completely different love this is but there's a very big which could be plays into the confusion again. But regardless in terms of both Shas are predicated on the same principle. Do I treat like I treat or do I not treat it like either way? This time it's talking somebody bows down to can I use now or not? So says, "Why do you want you want to use the needed for their big day?" Well, isn't that Shiloh? So, which one of Shilas would this be? Says two of them. Which two? It's the second and the third. Number one, using fores is essentially using forb that was right wasn't sure whether by carbon or not. Now to be clear, right, let's do this. Good sh were regarding this is not a question of this is a question of and really's first sh if you're holding isn't negated why not first is that a shy we learn from there that never can be put on the but second is a good because even though that you can't take a buck that's ava and bring it as a carbon carbon so Ram's second shil which was relates to also right we mention's whole shil came from right where was his whole of it's like and you see there's a difference between so maybe when it comes to also so as relates to it's not he's coming from he knows it's probably once and what about but once he starts in maring so now we start telling to as well so carbon that's a good also. So number one this is already a question of carbon big is not on the that's carbon right you do in the mdash you're not wearing the that's a big uh problem right so obviously this is very much but says it's which other one the next one the third shil what was that shilv this is you're taking you'reing the Right? And you're making it blue. So this is really a question of so says the what was what kind of again which I'm sorry I skipped a line I skipped a line. Which Shiloh did the two Shilas Shil number two and Shiloh number three? Maybe the shil was not but maybe the shil was the shil then the shil was can you use it for a mitzvah that was meaning do you have the whole of says well says really had no business asking this question had no business asking it because in reality these wereas that were already asked. Okay. So says the reason he did ask it is because there was something else that he wanted to ask. He's asking this question, right? The reason he's asking this question is because this other question he's like setting it up. He's leading up to it. What are the other questions? So this is the first one which really didn't even have to be asked. But additionally, can you use the horns of a behemoth that's for can you use the thighs for fluts? Can you use the inards of the behem to use it? Ashi says for the ne the chords of the kar of the harp and these shilas are not shilas that were that's the it's like setting it up then he's building up to these questions as well but explains why are these questions any different we know there was a big shil when the used to sing in the mikdash and they used to sing with their mouths And they also used to play instruments and the question is so like this according to the hold there's no sher it's going to be why is going to be because this is carbon now is carbon but carbon is carbon then it's going to speaks that out but that wouldn't have been his according to the mandama that holds and if that's the case then what are the used for just to make it a little bit moreish see here you can clarify do we say and all it is is just to enhance the experience this musical a little bit better and as a result even though carbon's a problem could be even a mitzvah is a problem but this is already pushing it. This is just there to enhance the situation. Maybe no you're going to sing with Kalin in the mikdash while we're bringing carbon with something that was once a absolutely not. And even though it's not going on and it's not even carbon it's another degree another note removed it doesn't matter is to say that it's going to be a problem. This was the sha and the gar gives a one-word answer. But another shil and this time it's the one that clarion if somebody bows down to a right so you have a body of water it's somebody's into the water use the water or you're not let use the water for now again this is infants at first glance right it sounds a little bit like really maybe shouldn't be a problem because it's I guess the Mayan is that now you want to use it and this is by the way going on in his first right but this is the I don't understand the sh this should be a problem unless as follows maybe you're going to tell me maybe the shil is like this the shil is when somebody bows down to a Mayan So right it's hard to get into the head of a person like this but we're forced to do it for the moment right says in that thinking through the strategies of the ganov and the gazin is the vases when you're learning the jas and trying to figure out his migu right so trying to figure out what's going through the mind of this uh some dimension so is he bowing down meaning maybe this is the sh is he bowing down himself meaning he sees his own image in the water is that what he's doing or is he bowing down to the water? meaning maybe that's what the sh is like if he's bowing down to the water then even though he's goes on the first it's going to be a problem or maybe he's just bowing down himself he's bowing down to himself he made himself into whatever has nothing to do with our the never became is that the says in other words had a so what's unique about the sh I mean I know it sounds like for Shiloh. Never mind. There's a different Shiloh here. This may be different. Why may this be different? Because it could be he never bowed down to the water. Maybe he's bowing down to himself. But the time is if that's the Shiloh then why is he talking about a case when you bow down to the M? The case should have been like this where somebody has a pale of water and he sees the water inside and then he sees himself and image you can't get over himself. So he bows down and you'll have the same exact sh is he bowing down to himself or he's bowing down to uh he's bowing down to the water and it would be not only it would be is it is it not so if that's the when a person bows down to water is he bowing down to his face or is he bowing down to the water then why are we declaring it in a Mayan only it could be and it can be even says like this We're going to say that when a person bows down to water, we assume he's bowing down to the water. And that's why the question wasn't posed by because we know the answer. That's a problem. What's the sh over here? When a person bows down to a mind, it might be a little bit different because the question is he bowing down to the water that's in front of him meaning that reve that's in front of him this second. And if that's the case, the camo the Mayan moves. So the water that you're going to take now for the is not the water that you bow down to anymore. It's not going to be a question. You're not bowing down to that stick water in front of you. You're bowing down to the whole stream of the water. And if that's the case, well then it's a problem. Then the Mayan will be us. So it's again it's posture. You're bowing down to the water. This was the says, "Is this even a if you have water that belongs to somebody bows down to it, it doesn't become why doesn't it become you don't have a right to make the now a Mayan we assume is not you have your own private lake?" Probably not. Probably belongs to the belongs to the so this whole Shiloh should be dead on arrival anyways. Now if the question is you just bow down to water case you own a bottle of water but if the question is that uh we're talking about where it's a and it's this very unique case so this whole story should be then on arrival anyways no the person owns the he and because he owns a that's where and this was the sh of the whether it would be or not again why we talking only about because the sh only when it's and is never it would only be it's only for what happens if someone that's for sure what's the unique question of the Mayan versus the Mayan because here the question is are you bowing down to the water that's in front of you or are you bowing down to the stream of water either way this concludes really the last two and a half do which was a whole bunch of right so you had three What was the second chila? What about what if you're not going to put the you're just going to use it for what would be that over there? The short third chil was such as if somebody would be while it was attached then you would detach it. you would be and now you want to go ahead and use the first shas maybe now that there's a now ready it's going to be different we had two versions of it the first version was somebody bows down to which is so it's not really do we say just like or not what was the second version where if someone had an a he And now you want to use the even though we know this is a school but still could be we had rapus of the name came out. But now we're ready. You want to use the or this case the behe not to put on the not even carbon but you want to use it for the instruments that the are going to play while they're singing is so it's not even the as not even a real promper but at the same time do we say was never as a result we don't want this anywhere near the anywhere near the bash maybe no to use it as an instrument you have to be where the guitar came from. That's not so and over there. And finally was what was the question again? It sounds very similar to all you want to use to put on his sh something very very specific. Do we assume that when a person bows down to a Mayan, he's bowing down to the water that's in front of him or he means and as a result that already would be a little bit of a shy or is next to says the case is where somebody lives side by side with a base. In fact, they shar a wall. That's the case. And now the wall that he shares with fell down. If you want to rebuild the wall, you're not allowed to rebuild the wall. Why? Because by you rebuilding the wall, you're also being and that's not something that you're allowed to do. So what should you do? I mean, you need a wall, right? What you should do is what you should do is you should take that wall and don't build it where it was, but rather you should come in four closer to your house. Build it over there. As long as it's going to be for a removed from the the where the is in that instance, it's going to be okay. The way explains what would be if the wool itself belonged to the person the and last meaning that place where the wall is half of it was and the other half was the so that when you go ahead and you invert it for you're actually only going to have to invert it let's say the wall itself was two so one of it is your space and the other belongs to the you're going to have to invert it three mean you can take credit as it relates to the four the belongs to you not the that belongs to the another the stones the wood the of the walls the says now Rashi makes a very important it's really the First in the Rashi says this is only true when the house itself wasn't just a base but it was a so if the house itself is the worshiping the house right we know from the previous that sometimes people used to worship so if they're worshiping the house itself so it's a so now is in addition to everything else also going to be what kind of to is it going to have it's going to be how do I know I mean says it's not only Tommy like but it's even like what does it mean even because right so for example as opposed to so says it's going to be more than the says it's referring to cast away like but the point is you see It doesn't just have it as well. Either way, two things just happened in this Mishna. The first thing happened is so it's not so simple to just go ahead and rebuild the wall, right? It's uh it's not simple at all. What you have to do is second part of the Mishna is telling us that is not only etc etc etc. It's also what to does it have. So in our mission there's two types of tumas either or we saw earlier in the it's also but the bottom line is either or it's going to be but here is going to discuss the first part of the again by the way this is where meets in the beginning but I don't understand. It sounds like you're going to now go ahead and you're going to take your property and you're going to invert it. You're going to go four in who's getting the other four. Sounds like is getting it. You're being you're allowed to benefit. Now truth is they hit the pause button for one second. Are you was a earlier in the where the said and said that if you can't be that's a big but regardless the fails that this doesn't sound like the right solution whether it's not said no you're not giving this up to the to the that's not what's gonna happen here. But you're just not going to rebuild the wall. So what are you going to do? You're going to make it, right? Make sure the wind is blowing in that direction. But either way, what about you need what's says this is you can't just make in an open area. So you need so says you only use it at night. At night you don't need a mock. That's not true. Who's it? Somebody that is in the place that he's even said one of the last when we say that's a person that's a good thing. It doesn't mean the place but it's in the meaning. So those types of it's in terms of how the person does it. That's what it's referring to. But at the same time, you see from that Indian even it's true. It's not what that means. doesn't mean it means but at the same time you see from the air that what that you see that there's an Indian so what do you mean you're going to make that area into a you can't make it into a two solutions it's going to be used and it seems that it wasn't that it now there's two different in Thear some have the godly some have the oven. The godly sounds a little bit like you're going to use it for a bakis. You're going to make a gather around it but it won't be a proper kiso. So it won't be a proper kiso. So you're not really rebuilding the wall but at the same time you're going to put these uh the bushes of thorns and this and as a result it's going to be somewhat but the gear was a little bit different. of meaning the gumar isami is you're not making it a bak you're not going to rebuild the wall you're just going to put these thorn bushes there that's what you're going to leave in the enam of the you're not using it as a bak a little bit there are three types of houses as it relates to or more specifically as it relates to being so let's just do a tiny introduction to this very very small and again this will be the topic of the next few and that is we mentioned earlier In the d there's a concept of being a vazar. So what does it mean to bear? You have a vazar which has all the of there's an idea where you can be you can make it. How would you make it? So you could say I don't want it to be a I'm not deaning this gachka anymore. Or you do something derogatory to it. Something that a person would never do to something that he has a high level of respect for. That action in of itself makes what's known as now the two main when it comes is number one you could only be that a worship once aid worship it's forever number two only a canvatar can't bear so really the is outside when it comes to you need a it's like an type of you need to call the guy and this is his outid and himself can't bear. That's the whole introduction. It's up to the three houses as relates to laws. A house that was built. So somebody hired a contractor to build a house. What's the purpose of this house? Rashi adds it's not just going to house but that house will be the something like that. is iter meaning if you want it not to be a anymore what you need to do is you have to which means that you'd have to hire the guy right you can't do it but the point is is the whole house becomes a and the only way out is through some say what would be if somebody had a house and then he went ahead he was in the house. So he drew pictures on it or he put a layer of plaster on it of so then is you don't have to be if you want to make the all you need to do really is you could just be take off the and then it'll go back to what it was before which was a bias that wasn't and that would be okay. What would it be if somebody built a house again notar? You weren't even mad. You didn't add a floor of desar either. All you did was is you brought inside with the intent of worshiping it. Then if you pulled out, that's going to be enough. So again, as it relates to a a house of if the house was built, so the whole house is you want it not to bear anymore. If you can't be, you have no way out. If the house was not built, you would just so then all you need to do is remove the so you don't have to be of the house if you wanted to bear. Remove the in of itself is going to be okay. And if you didn't build a house of you weren't even in the house of all you did was is you were into the house then just removed the house that in itself is going to be okay. said if somebody bows down to a house it becomes meaning it becomes what do you see from that is of the opinion meaning um right we were paying attention the last couple of I hope doesn't become so doesn't become what does meanantly okay that's not what said sounds like it's going to be isn't must be ravels that being that the bricks right and all the components of the house was once even but it's going to be treated like but what's the bottom line what does Raful if somebody bows down to a bias he makes it our Mishna didn't sound that way because what did our Mishna say our Mishna said that if somebody builds a house it's oy so do you have to build or are you and by the two completely different things they're mutually exclusive building it sounds like as long as you build even if you aren't to it sounds like even if you build only if you so which one is it is it if you build it that it's true there are two ways to make If somebody builds a house of desire, even if he never bowed down to it, it's going to be and if somebody didn't build a house of desire, but he bowed down to it. So is also it's going to be awesome. Meaning our Mishna that said is talking about even when you didn't bow down to it. And if you really if you go through the gumar with rashies a little bit more carefully see rashi repeats it many many times in his beer of the gumar because really once you bow down to it that's a whole different you bow down to a house then it's var all these things are not going to help the whole is talking about where you never bow down to it you just built if you build so it's you have to be if you only if you only brought in just take it out once you bow down to it that's a whole different ending Now it has nothing to do with how the the desire was created, how the bias was built. Now it takes on a life of its own. It's no different than any other desire that once you bow down to it at that point you would have to remove. But the Gmorrah says take out the word says it should be four meaning because it comes out and also what so says and here the B says you have to add a word is talking about there's no difference because of is the same. What's also you have to be for that reason we're not singling it out. We're not talking about different of how something could become. We're talking about three categories of making something either you have to be you could be or all you need to do is just remove whatever you put in. This Mishna really mirrors the previous. So the previous mission was now we have there are three types of stones again as it relates to you have an that initially it was carved out it was sculpted out of the ground to be used as a pedestal but Rashi adds here too that the person is going to worship not only the that's going to be on this pedestal but he's going to worship the pedestal itself right speaks out throughout the so now the only way out is by let's say you want but you added to it later that you don't have to just take out what you added and it's going to be fine let's say you want you didn't even add anything to You just put an on top of it. Well then is that if your silo as long as you remove that thing that you put on top of it is going to be okay. So ra's commenting on this last now the second case was were you? So what's the and everything's going to be okay says this is only true if you in the of the meaning you did something in the oven you engraved it into the oven as opposed to what as opposed to if you just put a coat on top of the oven. So if a person makes a picture let's say on top of the oven it's different than if you actually engrave the oven with the picture. So says this of the Mishna is only true if you was in the oven. But if you did it on top of the then already it's not going to be a problem. At first glance the understood what is saying is that if you just draw a picture on the oven just erase it and it's going to be fine or you don't even have to second category is the whole second category you have to be is it can't be you know why these two mirror each other the says three houses and that says three stones clearly right and look at the three categories of each they're the mirror image of each Now as it relates to the bias bias when a person goes and he's in the bias he's not engraving the actual bias and it becomes and being that you see that it becomes so you don't need that it should be in order to have the how do I know that even though by evidence of I don't know but don't be the bias but the says bias it's not true because by the bias it could be because there's a There's little gaps in between the bricks. So it could be when you goes in between the grips. But says it's true. It could be maybe this was already a second layer of plaster. Let's say so when you plastered it so nothing went between the bricks. You see that it's a problem. So by the bias the second category is true. Even if it's not by it should be a problem says you're right. You have to make some edit here in what meant something else. This is what he meant to say. He meant to say that if somebody went in he was even if he did mean he's not saying that the second category is when you did 11 it's true even if you didn't do 11 but what would be if you did 11 does that change anything there could have been maybe it's only so when it's not 11 but once it's 11 I would have thought that maybe over there it's different and what would be the maybe you have to knock out the whole that even if you as long as you remove it's good because once now it's a whole new this new maybe all of a sudden it's like if it should be a problem unless you that's that no the second is true not only if you but even if you even then is going to be the same what's the of these last two very similar there's the bias and the one was made one was the other one you just put the on top what's the difference as it relates to three completely different when you make something Whether you built the house of or whether it was where you're going to worship the actual B you're going to worship the actual the is that even if you didn't bow down to it but it becomes a the only way out is through if you added something to it doesn't matter if it's if it's not as long as you remove that floor that that in of itself is going to be enough now the thing is not a desire anymore and if you just put on top of it. Whether you put it in the house or you put it on top of this beimos, then as long as you remove it, that in of itself is going to be okay. And again, this is all where it wasn't served and worshiped as anar. The minute you actually worship it as an at that point, it's already going to be different. Incidentally, if you look at the next Mishna, the next Mishna says, so really the is going to continue on this note from that note exhale. So as it relates to ray just one short herish and that is so the Mishna on the bottom of discuss and the Mishna discussed that if you want to rebuild this walls you can't just rebuild where it was because you're being that's not something you're allowed to do. So what's real of vibes fame, right? And it's only then that you'd be allowed to rebuild the house. Second half of the Mishna said that in the event that the wall itself wasn't just the wall of a bias that was housing but it was aikar. So then you have another problem and that is that and the and the are going to be. So there's like issues that you're going to have to sit down with your local rabbi and navigate. What level of it was the said it's the says now that of is a it's and I think it's to take a closer look at that PK but before that just a tiny bit of an introduction and really some that we spoke about together very much last year. This time when was learning in that is in brings up the seder of the is as follows. So if you want to know the sed of the and then you have that is the sed of the and the goes through trying to explain why this order now the fact that it starts with Yeshua that's easy then chronologically that's the way it happened that all makes perfect sense so far so But your mask, that's a little bit of a problem. And the Gorsk live before your mio and he live before as well. And if that's the case, so why is the last of your should have been the first chronologically? Yes live before and he lived before. So the Gar says we went and ended with and the whole talks about and starts with but ends with and the whole is oh so it makes perfect sense to go which is into which into which starts with and then to segue to segue to the end of which is into which it makes perfect sense to be and to be on this asks the obvious question and that is theor says is cool is cool last shabas We read the of which is the of and we read it in because it talks about the oft and some of the most difficult for us to even listen to are in that perfume. Just think about some of the nu that are taking place in Yeshua. How could the say that is and that's the explanation for it's not there's so many say for that are very much and says you have to say that even though the says that is doesn't mean what it means is so we know in there's a concept of it's not but really it's a little in the because of the is so last year we said and maybe there's a to it and it's really based on in his we know that is that on so the laws of aos they become a little bit like you don't have to sit anymore on the floor we put on fill in this different aos that on from the beginning of until then and from moving forward they become a little bit more lenient and the go says the reason is because started after it started on in fact we know said that if I would have been present at the time of the destruction of the Bikto and they would have asked me my opinion right we always speak out what do you mean they would have asked you your opinion it was and this wasn't something that was not right this is something that was done if they would have asked me my opinion I would have said that make the fast not on make it on we always speak out so he should have helped he should have said for sure it should have been because when did it start it started on it didn't start on you we always say over the terrace of but either way either way the says that being that the stra started when it started after so it's for that reason once after comes at that point we calm down with it says you're going to say if this is when started that's not a reason to slow down that would be a reason so really the way you would think would be set up is in the beginning of okay they didn't really start yet so at night in the morning then all of a sudden once happens you're at the latter part of the day now all of a sudden you HAVE TO BE THAT'S WHAT YOU WOULD THINK IF that's when volcano started says take a look at bring the says and saying the one day the was going to be destroyed. Actually in place it's called knew the were going to sin. He knew that they were going to be there was going to be they were going to speak the were not going to conduct themselves maybe the way that they're supposed to. And he understood was going to have no choice but to unleash his wrath and he was concerned that the was going to do that on the yidden themselves and if that's the case we would never be able to survive. But when he saw that there would be a time that the would be destroyed. So he realized that will be but by doing that will be able to survive. So he went ahead. He said this is not a time for a this is time to sing shir says that that when started now is a time on some level to sing a because now we realize that no matter how low we fall and as much as feels that he has to punish us but at the same time is always going to survive because in the worst case scenario it's hit So the go said that really really there's it's a terrible terrible terrible thing but there's also a tremendous amount of in the sense that it's but because when we realize that means that we have hope it means that we ourselves will never be destroyed. And in that and that's why after and really the culmination of the we say because the really that we can possibly have is from the fact that so we said that maybe you can say that it's true there's a lot of isbin that in every of there was really two there's the and there's the being to us that is that open up say and from which is until the latter prophet which we're going to read now during the every single word that came out of his mouth is what he MEAN THAT LOOK AND THEY understood that everything he ever said was your said that were very very similar to and that's really should have came right after being and school starts And that's why we go in this but that's the what about all the it's the after saying so what does it have to do with today's said the says This is one of the gave and truth is if you look at the so from until the end of the per is is very much I'll just read some of these it's the begins he says there's going to be a time where the are going to they're going to all reside reside in not only some all the yidden are going to reside in. Listen to these next words. Right. This is it's going to be but there's going to be no crying is going to have he's going to be when he's going to hear you yell out to him. When he is going to call out will hear him. He's going to answer you. Hashem is going to take away your we're not going to even need we're going to live a a spiritual existence is going to give us the ability to be happy and freedom with all the say what does it mean right now we live in a world of was hiding so means you hide behind your talis, right? You hide behind the the of your talis, the your is not going to hide anymore. Rather, we're going to see because not going to be under the talis anymore. You're going to be able to see him, etc., etc. I'm skipping. There's going to be a time where you're going to go ahead and you're going to defy all desires. There's going to be golden desires and all those golden desires you're going to cover. You're going to remove them like you're going to tell there's going to be no more that's after and it culminates We're going to get again is going to be shining some of the most famous talked away right here in the exact context and the of this P right here. But this is this is quoting it's one of the that one of the things that are going to happen is we're going to tell on it. You know, I had discussed to spend tishabove this year in also discussed to spend a lot of time by the kaisel specifically with fuches and his whole and this should be the last that anybody spends anywhere but I will say it's unbelievable. It's it's unbelievable. I personally never experienced like this in my life. But one thing I will say is just being at the Kiso and spending so much time there, I couldn't help but notice again and again and again how you're staring at the and this of and you're looking up and you see the B and then this morning I said let me over the again and learn the and the and it's this man now of of amikdash but also this man of of and the Mishna it starts off one way and ends off a completely other way I can't even make heads of tails the the connection between the safe of this Mishna don't know but the starts and it ends right now it's but one day it's going to You know who said it? Yesh said it. You know who also said it said it. Also, we should be we're finally going to tell it and when hears from the say he's going to have to listen and he's going to have to go out. We should talk to it. The amen.