Chulin 123

Today's D is and we are 20 lines from the bottom of the two dots. Today's being learned as a so we're moving along in the ninth per specifically the Mishna on discussed different situations where the of a behemoth is considered like the buser of the behemoth as it relates to the laws. of so the opening Mishna of the perk talked about that are not then we had the next Mishna that talks about cases where is like the bas so the process that's an example of where the is like the bas says the my process what is the definition of bas so we know what the process are maf. It's the hooves. So the skin that's around the area where the proise of the animal are that is softer than the other R and it has a dinner had a different shot. He said it's referring to the lower joint of the foot of the animal that customarily was sold in the shook together with the head of the animal. So for whatever reason, I guess he had to be there if somebody would buy the head of an animal. So it came along with the it came along with the the bottom line is that skin is considered the that's what the Mishna is referring to when it says the is treated like the baser. Moving along to the Mishna. So the Mishna then this got into a discussion regarding the ofenim. Do we view them like the sherits themselves or do we not view them like the sherits themselves. So the background to this next discussion in the gam is something that we're all familiar with and that is that there are so within the world of insects there are eight that are distinguished and what makes them unique is that they're it's the following is a list of that etc. etc. the hill as it relates to the but if you count the actual that were mentioned you'll have eight so is three [snorts] is another five 3 + 5 easy back of the envelope arithmetic what you have is eight and these are what we know as now if you refer back to the Mishna So the of those four of the is considered meaning that he said that the of the is like the and it's not going to be. So according to the there's [snorts] four with the and the and according to it's only three. Which one does he not have? He doesn't have the which means which does he have the the and the says the [snorts] we learned in so it says in the one of the that we just mentioned after the delineates it says and from the word specifically the of the word we learn that the of the iss going back on all eight of the so the of all eight of the should be it says means as opposed to everything else is referring to all eight meaning just like the word is going back on all eight of is also going back on all eight says the so said no because there is a that the imposed in between the so again the are mentioned in if you're keeping score we mentioned it was 3 plus 5 three in the first five in the second [snorts] that was the first [snorts] that's the second But at the end of the three of the first Pik the T says the word lumino said that being that the word lumino is just interposed. We view that as a heaps and it creates two groupings within the you have the first three and you have the latter five. So when the Pik says it's referring only to everything up until the M up until the halfick but the three before not and it's for that reason says Rav that it's not all theim that are going to be included in it's only the ones up until but says well if that's the case of then the should be included. Now this price to be clear didn't mention which the issum but you have to refer back to the Mishna the Mishna mentioned so we know [snorts] from the Mishna which they are but the kasha is that if the whole basis for the of the is like the price explained with the so it should be everything after the lem that's included that should be [snorts] the problem is after how How many do you have? You have five, right? We said it's three before the lem and it's five after the lumino. And the Mishna only mentions four. And by the way, the Mishna's four are all after the Mishna's four are the and the Pik says, but the problem is the Mishna mentions another one. The Mishna also mentions the um the I should say also mentions the Mishna doesn't mention the ten. So if Rav is right that the basis for the of the Mishna as explained in the is that is referring to everything up until the well if that's the case there should have been five mentioned in the Mishna and there's only four said [snorts] Rav himself would aole that the tinis is included. In other words, when Rav went and Rav said what he said, he wasn't explaining the shittita of the Tana of the Mishna. He was actually just explaining the sheet of the and you would have to say that all five that are mentioned after the lemo would be included in and would bear and included in that would be the tinamas and it's true that even though in the Mishna it doesn't mention tin shamas that's because the town of the Mishna has some others again we assume that the bryce Mikar is the makar to the tana of the mishna but zakari is not the makar to the t of the mishna and in fact rav will hold that the is this uh new and he's explaining what the sheet of the b is the ba that learns must mean because is is not everything it's only referring to what goes back to the lemo and what will emerge is five but the says if that's the case rais this new that's very very nice but then it leaves us with a hole here and that is what's in the T of the Mishna mean at the end of the day the T of our Mishna didn't mention so what's the cash so the cash is what's then in the T of the Mishna it's not this formulation in the has to have a little bit of a beer so what is the beer the town of our Mishna holds like the town of the Mishna Rabhuda said that it's not and the it's the which one did he take out? He took out the and the reason was he said what do you mean when he said what he meant was that the texture the physical of the is like the is very hard and therefore it's not treated in like the according to is also very hard and therefore it's not treated like you see according to the between which are which are not is based on the is it soft then it's going to bear is it hard it's not going to be kibsar That's why the which is meaning it's hard it's not treated sorry the is going to hold says the like that what matters is the so what then is the is the is in terms of the texture the of the how do you treat it do we say it's it's hard or do we say no it's soft so it's a but here's the point here's the punch line the punch line is thatami The Tana of the Mishna is not the bara because if he was the you would have five it wouldn't be four and [snorts] the T of the Mishna is it's all it's in fact you see clearly is and is a very how do you treat the gisha of the of the but the bottom line is what emerges is if you do a little bit of a is we have three shittas the Mishna was two but we have three shittas really in terms of regarding the which yes and which not in the four said it's really three and the way Rav learned based on the it's going to be the and the it's really going to be five so four three and five what's going on over here the in the Mishna hold that So you look at the mits of the does it feel soft is it basic or is it hard is it more the are all soft therefore those four are going to be considered the kipsar the other four are not they're not going to be rahuda holds that as it relates to the it's like so it's only that's considered soft it's only those three words going to bear and the t of the brace the way ra explained it he holds that it's all based on this has nothing to do with gisha not gisha This is based on it says the is coming to bear but it's not all eight because there is a so everything between the lino and the is included there's five that are in that list and that's how you come up with that third the number fiveway going back to the Mishna the Mishna said that as it relates to oce that armar which was the whole first part of the Mishna [snorts] said the Mishna that in the event that somebody went and he processed these hides or he spread them on the ground and he started trampling on them. the amount of time that one would have to trample on these hides in order to do what the tramplers on hides used to do and at that point they would be and the reason is because then they're so once you do some sort of or even you spread them on the ground and you trample on top of them at that point it's not considered anymore of of a and therefore at that point for sure they're going to be t as long as we view them as of the behemoth they have a den of a behema so wherever the behem would taught me what else he told me. But once they go through this processing, at that point they're not treated anymore as of therefore not anymore. We don't treat it as at that point they're [snorts] not anymore to says the it sounds like the only time if one would take these and spread them on the ground they would become is if one afterwards trampled on them. But if nobody would trample on them, person would simply spread them out on the ground. At that point is that they would actually remain as being following the ear of a donkey. Literally the ear of a donkey. So this was a dead donkey. It's an avail. And somebody went and took the ear and he patched it onto his Koopa. He had a Koopa that had a little bit of a hole in it. This is very old school. needed to somehow bind it together. So he decided don't let this ear go to waste. So he goes and he uses it now to patch up this koopa. So the is that the ear is going to be t meaning it's not considered an avail anymore and it's not going to be mama. What's the reason? Because you just made it part of the koopa. Once you made it part of the koopa at that point it's going to be fine. So what's the kasha? The kasha is it sounds like that even though at this point this person didn't really do anything with this uh koopa right he didn't use it there was no but as soon as he went and he took the of the and he put it onto the koopa at that point we say it's not a anymore at that point it's part of the koopa so what's the parallel the kasha is that if a person would take art and he would spread it down on the ground even if nobody trampled on top of it why don't we say that sal that he put it on the ground ala trample on top of it that should be enough to make it meaning just like the once it's patched onto the Koopa is considered no longer no longer. So in the same vein once you take the and you spread it on the ground even if it was at that point we should say that it's already shouldn't be it should be but the gives the obvious and that is no in the event that a person went and he patched the koopa with it then even if you at that point it's going to be and the reason says is because when you that is considered a if you do a that's considered In the event that it was meaning you didn't do a have to do that's not a saying is that's not a good parallel. It's not a good comparable to go ahead and compare and to the [snorts] of the to that was spread out is just not a good because the was there was a that was done as opposed to the that was spread on the ground there was no ma that was done and it's for that reason the two are not comparable to each other. Now going back to the Mishna, the Mishna said that in the event that somebody went and he took the of the he spread it out and it was trampled on the it's going to be says but what is that so it would have to be four million a mill is usually 18 minutes is a long time 72 minutes so it's approximately right 72 minutes of but the bottom line is that the ibud would have to be the amount of time it takes a person to walk for a million says the rabb have the gear. There's three areas in where you find the shear of four million. So what do these mean? Gabble is referring to somebody that was paid to knead somebody's dough. So the bias goes to the gabble, this professional, and he says, "Here's my dough. Will you please knead it for me?" The cases where the kay itself was tame which means that the gabble who's going to add water to the dough he's going to end up being mama see has some moral responsibility and even professional financial responsibility to go and to replace this kali with a kayali so that he doesn't make this person's dough tame. Now we're not dealing with truma necessarily but but the bottom line is is you don't want the dough to be tame. It's a responsibility that he has saying that he doesn't have to get on a plane to go find a kay gave him a ki. So that much how much four mill so a person would have to walk four million to go find a k that's you have to walk four million for if somebody wants to break bread you have to wash you have to go for so these are three areas in where you find formula said [snorts] that what you are saying over whoever this was that there's three areas in where you find the sheer formul said I have two number one it wasn't that said it it was that said it and number two and he didn't say three are eras he said four areas and what's the fourth area that last one is it's not avoid as in fame but in descends this what's the as it relates to when that were would no longer be considered in the event that it was trampled on for for me it's interesting Rashi Rashi says that the first gear is rather the second gear of the Gumar is that Ivu said it so Rashi [snorts] says that you know you want to know where this mistake might have happened so Rashi uh pulls a play out of the rau margles playbook and he says it's this is how something like this could happen. Had two comments. Number one, it's not it's and number two, it's not three things. It's not just gobbled but it's our as it relates to the of specifically that a person has a responsibility to walk for and said this was only said with regards to to go further in the direction that you're going. So if somebody's traveling so don't stop now you know you have to dive and continue going and you'll dive in there but to go backwards to go to some other you wouldn't even have to go back one mil said this and heard and he made a I want to be he said that this share of four million is going forwards it's not going backwards because [snorts] when it comes to backwards even 1 million have to go back You know what you see from there a mill wouldn't have to go back meaning not only four even one oh but what about less than one so say was like an expression said no I'm actually taking what said literally he's a supposed to take what say literally you have to be and therefore I'm going to be that it's only a mill that you would have to go out so when it comes to forwards it's for a million when it comes backwards up to a mill says the gimar on one final B. So in English is a legion. So these were actually he says so these were the troops the legions of the officers right back in the day these were the Roman officers who were going and passing right they would go into a village and do what they did and they enter the bay the bay is Tommy why why is the bay it's probably ransacked but why is it Tommy the reason is because these They used to walk around with these kariflins. So what were these? So Rashi says these were the head of skulls and they used to carry it because of some kish reason and they thought there was some hebi reason for them to have it. But here's the point. The point is they're walking around with tum. I mean they're [snorts] walking around with tumos. Says for that reason everywhere they go they're being mama. And says the price of altatama. You're going to say come on. That's really what the Romans did. We know it for a fact. Now we know it. This is famous from the the [snorts] first that the Romans kept the head the skin of the skull of Raish. They used to bring it out on one of their big uh Adams, one of their big yontiffs. But [snorts] the point is Raishol the godle of Harug Malus fame his head was famously stored and used for years and years and years by the Romans and you see that they had this fascination some sorcerydriven [snorts] in that associated with the ro of human corpses says the brace I'm telling you that the legions used to carry these things with them and it's For that reason, if they enter a bias, the entire bias is going to be considered. Either way, moving along to the next Mishna talk to Mishna. So one of the themes of is the concept that even when you have something that in it of itself is not necessarily susceptible to to but at the same time if it's a sh it protects or it's a yad it's used as a handle for the dat then it has the ability to be through it. So there's the concept of the of there's the concept of the of our Mishna now is going to get involved in the of as it [snorts] relates to the of says the Mishna if somebody goes ahead and he flays so he does right of fame somebody goes ahead and he flays whether the animal was whether it was Tommy and by the way here means whether it's meaning it's not to or whether it's Tommy, it is whether the animal was a behemoth or whether the animal is aim if he fllayed the skin of the animal and his purpose of the skin of the animal is to use it as a soak means to spread. So he's going to take the skin, he's going to spread it on top of a table, on top of a bed. So he's using it as a spread. So the is so what does this mean? So [snorts] if he flays it and right now he removed less than a shear of kadea. So we'll see exactly what that shear is. The garra is going to define the share. But if he fled it up until a share of so then we say that whatever he flayed is going to be considered to if however he took more than that share we'll see more about but if he took more than the shar of so at that point that was played is no longer going to be Tommy now two things number one this discussion over is only naya the part of the skin that was fled but the part of the skin that was not flayed yet, right? He's in the middle of being maf. The part of it that he wasn't mafia yet is for sure going to be considered subject to. And the reason is because as long as it's on the animal, it's protecting the animal. It's aime the animal and we know is to the laws of the sh is the part that was flayed already. It's all attached, right? But the part of it that is no longer physically on the animal. So that part is no longer because it's not being shy. So what would be the that it should be? So the only at this point would be if it's a now again one other thing that's worth mentioning. We're dealing with situations where is notar. So itself it's not it being well if it's not anymore it can't be. It's it's hanging right. It's the part that's no longer attached. So that part that's no longer attached still could be subject to the sug of because of the fact that it's at the very least the yacht. It could be used to handle, right? What would you use it to handle? Well, maybe the remainder of the heft will be done by holding on to it. Or maybe if you wanted to carry it, you would carry it using that. So up until the we view it as a yacht. Once you already pass the at that point, it's not considered a yacht anymore. as the what would be if the way this was flayed was not but rather it was so the the person that right now is taking off the skin he's not going to use it as a spread but he's going to use it to make a flask from it then is it's considered a yad until he gets to the point where he flays the area that's on top of the the breast of the animal once he's at that point it's not a y anymore but until he's at that it is going to be considered a yacht. Now just uh a few things again number one it actually says that when somebody was the way he would do it is that he would take the animal the inside of the animal right flip the animal on its back and he would cut a a hole like you just draw a line like a slit on the animal just going from head all the way down to the bottom and then he would peel off the two sides of it. [snorts] So right, you do a a slit that goes from top to bottom, a vertical slit. So now you have these uh two halves of skin and he would horizontally remove one side and he would go ahead and he would remove the other side. That's the mitz and that's where you have the first of if somebody was removing it, he wouldn't do it that way. The way he would do it is he would take the animal from its neck or we'll see in a second maybe from its legs. But here's the point. He would not slit the animal and remove it in two separate parts. But what he would do is he would try to get the whole thing off in one shot. And that's just based on the mitsas that if you're going to use a you want it to remain intact. So when you go ahead and you skin the animal, that's the way you would skin the animal. Okay? So when you're doing that dear, the formulation is a little bit different. And this is what it's if you were already at that point, it's not a if you were and the reason is says because to be is very difficult. So until the person was so in that point we still view it as being it's a and for it's going to convey to once you then it's very easy to remove what's left. So some of the is easy some of the is hard that area where the is that's the hard part. So if you didn't do that yet, we see it as but once you did that you got over that hump. So at that point we assume it's not going to be so hard anymore and it's for that reason it's going to be says the Mishna what would be if someone was now says here too we're talking about where somebody's using it but instead of going from the neck down he's going from the legs down. So, it's it's all considered as long as there's something there, it's going to be and it doesn't matter if it's or what's the difference and right if you're not looking inside. The first one is with the second one is with so means that it has the ability to become without means it has the ability to be it has the ability to go ahead and to convey to but here's the point if then it's as long as there's anything that's still going to remain what's the difference the difference is because the is towards the top part of the animal so if you're going and you go from the top so then it's to where you if you're going from the legs then by the time you ready it's all over. So really there's no in whether you're coming from the top or you're going from the bottom. It's all the is that if you're going from the top so then I'll tell you it's totally if you're going from the regal you're being marle you're going from the legs. So then by the time you're you're pretty much done. So therefore the just says very simply but it's only because at that point we assume you checked off the box of being. So really the she as it relates to is always going to be we just state it differently in the two cases because the is different in the two cases stating that last part of the as relates to the the skin that's literally on the neck of the animal says not considered is considered until you mashed everything. Now if you take a look at Rash and the not in one way we'll see at the very very end of the literally the last that we're going to learn today there is going to explain the a little bit differently we'll speak out both because apparently they're both true and that is Rashi and the Mishna says that and are really arguing in the last that the Mishna said the Mishna said a maragle if somebody goes and he flays an animal and he it from the legs to the neck. So we said why? Because the is is all the way by the neck. It's towards the top part of the animal. And once you the at that point it's considered that you did a heft. If you were mid you're not. So really you have to go ahead and you have to be m the whole thing. But that's not 100% accurate because the is not the top top. What's the top? It's the neck. You're taking the you're taking the skin from the neck all the way to the bottom. Okay. So, what about the of the neck as well, right? That's uh seemingly part of the equation. So, says that that neck the that's on it is not considered. So, what's the point? The point is that even though we're saying it doesn't mean because you don't have to go ahead and be that's on the as long as you get above and beyond the so at that point you technically did everything and at that point that's going to be okay no that really you do have to go ahead and be the [snorts] so even though we said that no it's really totally and is all the way on the top. So once you get the at that point it's considered that's only true according to but according to the whatever is on the neck is considered a and therefore until you remove that it's still going to be considered a so according to according to it's the way we explained it it's really it's not and even though the Mishna said it's because the is on the top I it's not really on the top I it's not really on the I understand but the that's all the way on is anyways we don't even look at that as being a big deal and being that we don't look at that as being a big deal. So it's for that reason it's and essentially it's the same but that's only true in everything we said before is true but according to the that's actually not the case according to the means and even if you already remove the that's on the it's still going to be considered until you remove everything and the reason is because the that's on the is going to be something we mentioned that rashi in the end of the sug He says a different says are arguing about the that's on the whether or not that that would be on the so all the was removed now you have only the on the when it's or is it not hold that even when it's not meaning not that if that's the only thing that's then what you removed is still considered. That is what Rashi said in the says that even what's is not treated as meaning until now the assumption is that anything that's attached is attached that even if it's attached it's not going to be considered attached it's going to be considered the way you have to understand this is you have two rashies in two different parts of the and they're probably both true and really there's a fundamental is whether the That's is that considered is not considered holds therefore if your even if that's still attached I don't care as long as that's enough and even though the said it's true it's because the that's on is not considered really and therefore it once you get up until that point you essentially removed everything I what do you mean there's still the that's on the is not considered and that's why says the way explains B that even that because that's really the the principle that underpins what holds in the first it's considered when it's attached it's a and when the says it's not enough that you went ahead and you were ready as long as that part is still attached that is still going to be a but either way so this Mishna was a tactical Mishna clearly again it's talking about the of a is not like the bas stating that there's the of a shime and a yad as long as the is on the buser it's for sure going to be considered a shimer once it starts being stripped off so it's not a shime anymore but it could be it's going to be considered a yat what's the so really gave uh three different categories and it depends on number one are you flaying the animal or are you flinging at it and on the side you're fling are you going from the neck down or are you going from the legs up. So the Gmorra's focus now is going to be on the first part of the Mishna that disgust someone was [snorts] again. So what's the again let's just this over said the is when somebody went and did this he would slit a hole from top to bottom on the animal vertically and then horizontally he would peel off the two sides and what the Mishna is saying is that up until where a person flays so we view it as a yad and therefore it's going to be once you go more than the at that point it's not going to be sh to anymore says the Gar. So [snorts] the Mishna said meaning up until what would be if it's more than now first glance you're going to say what the Mishna says obviously it's going to be we'll see this all play out in but before we get to that anything above that is is going to be t meaning once you more than that it's going to be tar and by the way to be clear everything is going to be tar right once you maf more than that everything that you mid is not consider that's all going to be he says that no even if you're more than that but the that's closest to the that's going to remain from if somebody goes ahead and he's from once you get past the so if somebody would go ahead and he would touch the that was it's not a anymore It's going to be it sounds like anything that's more than that share is going to be even doesn't mean everything up until the [snorts] continues that same and says that any [clears throat] that's meaning it wasn't stripped off yet Tommy's going to be and the reason is because it's not a but it's a shame it's going to be Tommy says [snorts] the It sounds like only if it's physically on the buser. But let's say it's removed. Even if it's not like it's going to be says no considers any like that and that next as a result there's no right from another if somebody was from a animal was whether was sounds like our right but this is not This is a and he did it and as said it's uh it's going to be says the you're right at first glance this seems to be checkmassi but the way raassi is going to be of this is raassi is going to say something very technical raassi is going to that even though he holds that the is but there is a that's really going to be tar. So up until the is removed whatever is removed is going to be tar once you remove the next that you remove is going to be and that's what the price means when it says but on top of that if you continue to remove then every is actually going to be tonged. So again if it's the on top of the on top of the that is going to be now when you continue flaying. So it's the goalpost moves. So then that was no longer going to be and it's whatever the is that's going to be. But it's true there's a that's a that's enough of a but it's not a and the reason is because is going to be he only holds that every additional is going to be. So what does all mean like like even come up with this? So says and really what is the right you have a is over here with regards to the is it going to be or is it going to be so like this the reason the that's would be to is for one reason one reason isn't only it's not saying it's not a the only thing it could be is a so I'm using it to handle the the baser so it seems that if I strip only a little bit of so I could be will handle the baser using the r once I remove it you know very much. I have this big strip of R that's no longer attached to the buser. So, at that point, I'm not transporting. I'm not uh moving anymore the bus using that R. It's too flimsy. It's too removed. So, at that point, we don't treat it as a yacht. Ravasi, however, holds that there is an idea that it could be I'm going to hold on to part of the R to actually be maf to actually fle the animal. And that in it of itself would make it into a yacht. Now I'm not going to hold on to all the I'm only going to hold on to the that's in the right that's the I may use to assist myself in being able to bear and it's for that reason that is going to have a because the fact that it's a and that's why it's going to now subject be subject to butasi says I agree that if there's only a little bit of that you are mafet it's the that first on top of that it's a little too uh claustrophobic for me to go ahead now and use that little to go ahead and be more. So once a mit like more than a above the so then the is something I'm going to use as a if however if however I only took off the minimum that extra is not enough for me to go ahead and be mash with again it's it's uber technical but the bottom line is that's whereas now as it relates to the raassi so the way explained the is that according to raasi the fact that I'm going to use this to be maf the animal that's enough to make it a y according to rav I would need that I'm going to use the to actually transport the animal in order for it to be considered a you're not transporting it the whole shil is that maybe I'm going to use it to be what would I use is the it's the of the on top of the because of that technical reason that we just mentioned according to that's enough to make it into a y according to ra that's not enough to make it into a moving along tunnel another price. So what is this? What is this number? So this might be a surprise. Very small number. It's a you can't say that we learned somewhere else. It's said no doesn't mean a regular. It means a it means a double means in fact if you take a look at Rashi says it's the third wide line. Sometimes we refer to a as a double. Interesting. So sometimes means a and sometimes it means it means it's not a steer. The price that says is one of those prices that describes a describes as being right uses that. So the is really the same by the way that says what is this when we say what we mean is says the we learned in the so now [snorts] is going to bring a right means there where's there if this doesn't sound familiar that might be why but uh we're going to learn a mission now on the 28th that's a tyistic that we'll see is going to have a little bit of a nexus to our that we're learning. So the over there was talking about a talis that was and a person went ahead and he decided that the way he's going to be mat it is by tearing it. So for our purposes there's two ways to be mat this talis right now he could be in the mikvah right you could be in a mikvah and uh wait until first and then afterwards right once it's at that point it's going to be another option is you can tear it once you tear it you make it at that point it's going to be okay so says the this person decide he wants to tear it. Once he tears most of it, at that point it's not considered anymore. You don't have to tear the whole thing. If you want to go down the tearing route, but once you tear at that point, it's going to be okay, says the a huge huge this is the not such fine print, right? a huge caveat in the Mishna this that at that point that's only true that's talking about a talis that the person already so if he why is he tearing it because what happened was he was he decided doesn't want to wait until the night and he said you know let me just tear it like this I'll be able to use it already is going to work and the reason is the he doesn't care so much about the talis he was. So we assume that he doesn't so care so much about it. He's his he'll probably do and when he does at that point it could be but today is even if you tear it's not going to be okay. And the reason is because we're afraid you might not go ahead and tear right. So [snorts] the mish said this he says the mish is talking about a huge a case where a person to the talis and he doesn't want to wait until the night and therefore he tore it then it's going to be to but if you didn't toal this talis it's not right it's not at that point is you could tear it's not okay you'd have to tear the entire thing what's the so the bear The way Rashi explains it is because was worried that this person's going to think oh if I tear it's maybe he's not going to tear and the reason is because he's he has right he's sensitive to the value of his I don't want tear why would anybody want to tear okay he's doing it but I'm worried he might not want to so he's going to end up doing a little bit less than and therefore as you might not do the full I wouldn't be you did the whole thing But if you do arrive, that's not something I'm comfortable with. I don't think that in of itself should be okay. I the Mishna says it's okay. The Mishna is probably talking about where I know for a fact that this guy doesn't care so much about his talis. You know why he toyled it? So what's the punch line? Rashi says because when you a talis the may and there's a good chance something's going to happen to the talis. So this guy clearly doesn't care so much about his talis. Oh, in that situation you don't care so much. I'm not worried that you're not going to do the right. anytime there's a little bit of you might not do the in that situation I wouldn't allow so is saying and it's based on this mitz says the rabb said I have two is saying in the name of the number one I hold says that if you go ahead and you if you tear it afterwards even if you tear it 100% it's not going to be okay because I told that it makes sense that there should be that says once you at that point there's no way in the world you'll ever be allowed to use it that day and it's actually a very reasonable it's because we know is m but it requires harsh you have to wait until nightfall if you're going to go ahead and be and then treat this thing as before the end of the day even if you have a good reason to because you're not relying on the you decided to go ahead and tear it but the onlookers the innocent bystanders the enters we always refer to them in ourse guys might not and as a result these people might think oh you see the works even for so therefore once it's at that point you can't use it at all so how could say meaning the first is that the is talking about oh by then already it's you can't hear it even 100%. It's not going to be okay until the next day because once it's you have to make people are going to think that was that's my first here's my second and now we're going to jump we should be concerned that you might not end up doing so who's why are we talking about we actually had this way back when over a hundred ago here in where holds that the malik of the had to be done in a way where you didn't sever the entire head but you had to do but not the entire now if you're worried I'm focusing on now you're worried you're worried that I don't want to say is okay because I might end up doing less than why don't we say that shouldn't be enough because of you might end up not doing so if that's the case you know why are we not over there. In other words, I have a kasha says rabb on your and I have a kasha on your underlying zip and the mishna is is talking about you can tear ro you can tear it 100% it's not going to be okay and I have aasha as well on your because your don't because you might not do well isn't that we're not worried about that so the says so said this so who comes in's Who's the bal of tells as relates to your telling me you have to be worried that I don't think you can ever rely on after you did because people are going to think that the feel itself worked. I don't think you have to be worried about because you see it's torn right even the is going to that he sees this guy's beggar was just whacked into two pieces so he's going to c that it must have not been the feel it must have been the tearing so I don't think you have to be worried about that. And the other said, "What about right making over there?" I don't think that's a cash reason because we know when it came to the we didn't make reason. This is not something that you have to worry about. Either way, what does this have to do with our sug which is almost as obscure as the here in but still what does that have to do with our says because I think there's a from our so then It's considered a it's going to be Tommy. It's going to be what's the cash on my Why is it that if it's going to be meaning you're telling me you don't want to rely on tearing because maybe you're not going to do. Okay. So if you're worried about so why you not worried that even if it's now all of a sudden it's t you'll do the regular. So what do you see from here? You see that you don't make these right because otherwise again why do you make such so from our mission you see you don't make zeras like this much the same case you're you're tearing versus not here you're removing but fundamentally there is there's a common denominator between these two things so you see from our you don't make these and the says If our Mishna was dealing with if that's what's going on in our mission, I would agree with you and there would be no to because you would have to be our mission get involved. Our mission is talking about but the says I don't think it works. You know why? Because we read our mission already several times. The Mishna said, "What does mean animals? What does Tom mean? The animal's tom. Now the animal's tom. I understand the conversation that we're having. The conversation is is the that's tom or is it not mat? But what does it mean when you say that the animal is what it means is is uh the person now is he to the person to so now he would have the ability to go ahead and be right. So that's what means means the god. That's why we're having this conversations even though the animal is the so is etc etc means we're the animal so like this I understand in the event that the animal was and the so it could be is correct we're talking about where the person was only there's a sugara But in the situation where the person's and he's in contact with the animal that's if the animal is it should be a riso because how did the animal become to right probably because it's in a sois you see the mission is talking about rice and still you don't make the you're telling me that correct you make such but only by not his the 28th per kum is dealing So the mayor the case where the person is Tommy you can make an but what's a case where the animal is a animal that's only Tommy what is the matas isn't the mus says yeah betrayer is an animal was a traer and he's traer and that is a say I thought isn't that between the and the both but is also right wears that other hat as opposed to the says in it's not true there is to we had this earlier in the as it relates to even if it had a prop is still going to be our mission is talking about that's what this would be says I'll ask you Another and this is from again it's another name of the great somebody went ahead and he was flaying the skin of the one is considered until you 100%. Now this is only true by a shar but let's say it would be a a right something uh that's not a so would be it would not be considered a even if you were now the assumption is that this is really just like an extension of our right the is saying something the didn't say the didn't get involved and if someone's at what point we say it's no longer. Our Mishna discussed it from the standpoint of a behemoth and we talked about if you did a you did a and you did it from the neck down or you did it from the legs up. Right? That's what our mission was talking about is talking about where somebody was not a but somebody was and there is in contrast to what in contrast to any other just wants one thing that meaning the is supposed to make is is that if you would have an animal that's not a sher and it would have that's comparable to the sher then the is you would refer to a different I guess our Mishna right that is that other but here's the punch line we just need one thing over here it sounds like the then is going to be comparable to the to of the to of right we read the earlier in the d so we know so this tom would also be a so what do you see from here that our Mishna which is they have in our Mishna is dealing even by so again we said that from our Mishna that fact that we're willing to say that up until and we're not worried about right no this yeah this not we said who said that you can't bearing because what if it's less than so we have to make such as the INS you see not right so what was the terrorists no is talking about you make these mish about the problem is this is like an addendum to the Mishna and the mashma that the is even by because we're comparing and contrasting it to the says I hear what you're saying but this is all coming from a deer because this price is just is talking about someone that's you're making a cup of assuming refer to our says the could be there is a dick to be had but it could be the dick is something else is talking about the that's what we're referring to what does that mean that means is is that whereas when it comes to a you have to be m all of it when it comes to an animal that's being flayed and you're doing it from the legs to the neck there. You don't have to be [snorts] what do you mean you don't have to be because the that's on top of the even when it's there is not considered right we know from the Mishna and therefore even if you're not going to be it's already going to be considered but it could be that if you had a that was similar to and now you're going and you would remove it could be it would be a problem and you would have to be and the reason you would have to be is because I'm be worried about the so again if it be so you would have to that's because this is it's discussing something very specific the is not considered that's already a whole different Indian and has no anything but [snorts] if you would have a that's similar to and you would be then it would be not that way and this talking about either way going back to the we had this said that in the event that you have a talis that's you started hearing it at that point there's going to be and we have is understand it's talking only about a that's a it's going to be true for all a bunch of kashes the last two were very much from our last two are very much from and it's for that reason we're having this conversation right now says send this that we said that it talis that It's going to be It's not always true. Forget about the is not only true. It's only It's only true if you weren't enough to be able to use as a but if you left over it's going to be considered a so alone is not enough. You have to make sure that you didn't leave a said another as relates to this. This is another limitation to only true foral but if it would be something made of skin something made of leather whatever is very strong and therefore even if you to even if it's at that point is it's going to be tar. So really two qualifications to the number one it's only true if it was but if it's can be considered number two if it was if it was made of then in all situations being that the the is very strong it's very intact so it's always going to be considered said you Even if it's and therefore the commission is going to be true. So in other words as it relates to this second is there between says whenever you have so obviously is not just going to gloss over it. We're gonna have a little bit of back and forth again that says it's true even by is going to ask that said it's only true by but it's not going to be the case and from again this is again how to learn and ask from madress if you have an that's madress so madress is when a for example someone that has But let's say sits on or lies on on something that thing becomes a unique type of it's called madress. So if there was an madress of the forin if the person just thought he had to make from its like strips of leather or sandal to make leather sandals again this was right. As soon as he puts the in right he makes one cut at that point to it's going to be. So it was t once you alter it at that point it could become right one of the premises of so if you had like to do something like that once you put the inside at that point you make a it's going to be say I disagree it remains you have to make sure you cut it to the point that there's less than five intact but if there's more than five this is not going to be true but what's the point less and my said that the the part that's very strong. So therefore you could hear well here you see that according to at that point it's no longer considered are see I don't care that it's this is going to be so the says when I said that is different I'm talking about where a person made a normal cut so you have this big piece of you cut it you cut it you cut it and then on the bottom there's any part that's well that's it's a strong is that it's still going to be considered. It's considered intact. This is talking about where you didn't make a regular cut, but you you cut out a strip. So, basically what you have over here is is you're making a a strip and that strip is like you're cutting around and you can have this thin little ritual. So, being that that strip is very flimsy. is if it's less than five then at that point is going to be. So a [snorts] regular cut v I say the but if you did some uh fancy type of pattern cut there you don't the is going to go away asked another onage and this two is from our mishna by the way there's another reason why this whole discussion was mentioned over here because this is a second of the makas to the we're learning right now. So what's that? What do you see from there that if you would take more than would be is ours and if it's so is then why don't you say that even if you took off it should still be viewed as being and if it's still viewed as being so why don't you say why don't you say that mean that it's considered as being so it's still part of the baser if it's still part of the baser So when it was on the buser it had the ability to convey to so it should still have the ability to convey to said that no when it comes to going ahead and fleing an animal says that being that it's impossible to go ahead and take the once it was taken off an animal put it back on there's no way to view it as meaning it's true has a that if you take and you cut Even if you to says that it's still but that doesn't work for skinning an animal because the only reason works or part of the reason that works is because you also have the ability to stitch it back together. But you don't have the ability to put the back onto the and being that you don't have the ability to do that over there. It's already going to be different. [snorts] And this is also from our Mishna that was on the say not and this is where Rashi says the other beer in says [snorts] Rashi what does it mean holds that even if the is physically on the I don't see it as to the animal and the mak is a concept that I could have that's an right literally on the animal and it's not considered if you take and you spread it out and cut it into pieces just because a little bit is still hanging on. the dance of would be enough from you seek can't be right is also talking about and it's and still it's not considered if you went ahead and you cut it who is one it's true it's said it's in other words what's said, "I'll hold it from he said regarding that eventually is going to go off on its own." Is it considered or not? that it's considered a that's why it's considered and it's not considered because it's going to come off and it's for that reason it's not going to be considered the point is what does hold says if you would hold it everybody would hold it the reason over here It's different is is because it's really not and the reason it's not is because it's going to fall off. In other words, said that you can't sue this whole kash of this whole cash is from cash is from why ask bring a from but the bottom line is and this like a second and said I don't think it's institutional anyways because this is anyways going to fall off and by the way that is the whole premise to the between the whole premise to the is whether or not something that's not love is that considered or it's not considered yeah not say no right now it's still there so I can view it as a says it's going to come off therefore I can't view it as a but the bottom line is it's not a to this because there is of but the that's on the of the that's not considered anything it's not because it is and it's for that reason it's not the bottom line is we're not going to do a full recap on this last part of the daff. But you know the Mishna was a pretty technical Mishna where the Mishna talks about if somebody goes ahead and is a depending on what you're being it for at some point it's not considered anymore or of the and it's completely excluded from the laws of and the Mishna you know set up three different scenarios. Are you being so you're g you're gonna slit it vertically and then you're gonna peel off the two sides or you in which case it could be you're going from the neck down or you're going from the legs up and depending on what it is that's going to determine the additionally whether that's on is that considered is not [snorts] considered obviously in the but as we saw this a few times in the course of the daff to some other you know specifically the [snorts] or that talks about a talis that's with if it's big is and how to learn that and and a few different components of that big discussion is they played themselves out in terms of our mission. Either way, another tyrrist the Gaddaf tucked away over here in Makul. If you ask the man on the street what Rashashana is, he might tell you it's Yontiff. There are many Yamim on the Jewish calendar. Rashashana is one of those Yam. He may tell you it's the first day of the month. He may tell you it's the Jewish New Year's. It's Hash. It's the first day of the year. He may tell you it's the He may tell you it's a day that was designated as a time for a person to be for him to renew his vows to Hashem, them to be a day that's designated for malus. He may tell you that rash is the first day of 10 days of the year that were designated to do chuva. It's yim of chuva. The truth is all of those answers that the man on the street may or I suppose may not tell you would be accurate. Rashashan is yiff. It's it's the Jewish New Year's. It's a it's a day where the is it's also the first day of that. But if you look at the way Kazal described Rashashana, if you look at the way Rashashana is depicted in even in when we say the words that were used was rash is described as a day of remembrance. And the question is what does yo mazikar mean? So I think if you ask that same man on the street, what do you think means? He'd probably say that there's an idea of in a haunting tone. But the point is it's a day where judges everybody and as a result he remembers [snorts] the good, the bad and the ugly of what every person did. Hence it's a day of of it's a day where remembers. [snorts] The problem is that if that's really what yiki means, which again is for sure what everyone's initial reaction would be, then why would that be the term that was used by kazal and presumably already the to describe rashash? The idea that a kadesh who remembers all the actions of a person at the would seem to be a pr of the and really if you were going to go down that road in terms of defining rash you would say again there are other options but you would think that that's would be more appropriate because the is the at the time of the den is really the prat It feels like means more than just the fact that and if that's the case what exactly did mean when they described as the and why is that the toy that's the adjective that's used on top of all the other options that I think would have been plausible as it relates to depicting what the essence what the mahus of this very very holy day is and I think that there's mim to say albeit after further review I think we're going to see it's pit it's so pit that it could be that's why it's like says in the things that are the most obvious are the things that we tend to overlook but in order to appreciate this we need to take a few steps back we have to open up a and we have to trace the y of rash literally to its source in the so it's interesting the y is mentioned in two places in the tra. It's mentioned the paras and it's mentioned the paras. It's mentioned in the parish because that is the parish of the mayadam. The Tyra discusses all the Mayadim in one place in only one place in the Tyra and that is in paras it's in it's mentioned again in paras because paras discusses all the unique carbon that were brought on all the special days be it chabas be it or be it it's the para of the quote unquote mafen and being that rash had a carbon m so it's for that reason it's mentioned there as well if you take a look at the parish The Torah says this is on the seventh month. The first day of the month. It should be a day for you of it should be a day of rest. It should be a day of and again a day where you're going to declare that everyone's coming together because of the holiness of the day. They craft them and you're supposed to bring special carbonets. This literally is the entire in terms of the way it describes in if you're keeping score is the first even the next there's very little about okay so we know the day that's very important every is every shabas is so of course every special day has its own two words that are unique to are. So really the way the terra describes rash here in the paras as if you miss the second place that the mentions rash the paraffen there too there are not many now it's a little more than it is in par and the reason is because the is describing the details the nuance of the carbons you have to know exactly how to bring the carbon but as it relates to the description of rashashana It's it's [snorts] really one and within that two words that describe again what is that's the day. We know that already that you want to know what you're going to do on that day. It's going to be a day of tr and really the next are all the specifics of the carbon etc. And the Torah really from there concludes inv the details of the garment but as it relates to its description of the so it's two words it's two words and in now at first glance is that asks that's not our right now but you see that the way the described the of Rash is a and now what means it feels like we know means you're supposed to blow this is the to the mitzvah of that's the one mitzvah that's related to the of supposed to blow a what does mean what's the t of the word so if you take a look at rashi in par on that pik of on those words means that you're supposed to mention related to and you're supposed to mention related to what do you see that is says okay Rashi you want to know what means this is a to the idea that he's supposed to mention of he's supposed to mention of and then Rashi concludes and the idea of mentioning is going to remember and that's very critical to take place on this very day. So according to Rashi the essence of Russ describes it is it's the Ramban brings Rashi and Ramban asks two bumpes on Rashi. One kash the Ramban asks is we know that in Russ there's a mitzvah to mention of malis and cha rashi this pik is a mar to two of the three it's a zus and breakan he's saying good say better why would the tyra only mention in describing rash the obligation to recite the zinus and the not mention the malus so truer mean It begs the question why did we omit that the obligation to mention of and for that matter as well are it's not of the is but is if says means it's in the how could the call it only a mitzvah and if that's the case as it's that must mean something else truth is there's another kasha I think that has to bother anyone as it relates to and that is the is using these two words of to define the essence of rash how could it be that the essence of rash is not even it's theim that relate to and the zakus it's elaban [snorts] because of his two kashes and I think the the general herish as it relates to says I'm going to tell you a different shot in what exactly means says the definition of it means the same thing that the words mean in meaning even though asks that it says but they really mean the same exact thing are two different ways of bringing out the same point. What does it mean that on this day you're supposed to blow and by us going ahead and us blowing through that there's going to be a for us and says there's a a it's later in the it's this is so this is in the next safer several parishes is from here where it says so what's this? So if you take a look in there's so much going on in but tucked away there's a few that sometimes maybe get overlooked comes this is imperic I want you to make two silver trumpets they should be made of one piece of silver and it's going to serve several purposes the main purpose or the first purpose that's mentioned in the pro if you're going to ever have to gather the Jews together or the Jews are going to have to know that it's time to be so you're going to blow the trumpets and by you doing that they're going to know what exactly they're supposed to do. I'm forwarding to says the not just that in the event that there's going to be a war in the land because there's some enemy that's attacking what you're supposed to do is you're supposed to pull out the and you're supposed to blow with them. And by you doing that, you're going to be remembered and you're going to be saved. The next it's going to be on a very happy day or on a again pull out and again blow with and you should do it when you're bringing and if you're going to do that you're going to have this remembrance says you see in this that had himself made and and amongst the functions of the was to somehow through blowing the have a and sometimes they were used on very very scary days and sometimes they were used on very very festive days. There's such a a fear there's a pa going on right now. HOW ARE WE GOING TO WIN THIS WAR? OH, NO WORRIES. Just blow the two most powerful words maybe in the entire. And then again, if it's going to be a happy day, pull out those same and do it when you bring in carbonus. And if you're going to do that, that too will give you this idea. is going to be it's you want to know what means means exactly what the blowing of the mean imperbar what it means is that by you going ahead and blowing a true on this day there'll be a there's going to be a there's going to You see, there's an idea through blowing an instrument that makes a lot of noise. You could be to have some sort of this plays itself out through the is playing itself out through a different vehicle reasons through the sche. But here's the point. The point is the zik that's mentioned in par is the same as the it's the same as the zik that's mentioned in par it's blow a true and through the true you're going to have this zikar that says that why would the want on this day there should be a zika I mean if there's a I understand if there's a yont I understand but here we're saying that the day itself should be a day the notwithstanding nothing to do with being in the makdash. We haven't had a mikdash in close to 2,000 years and the is going strong. It's because the day is a day that's for there to be. But why? What's what's the purpose of it? Why would this day be a unique day that now all of a sudden we want we'll have this mitzvah to go ahead and deploy so that there's going to be a says the rabbi I'm going to tell you why I'm skipping being that this month the seventh month of the year is the month of so it's for that reason it makes sense that this would be the month where there would be and we know from that this is the way it is that this is the day that judges and then 10 days later is going to forgive. But being that today is a day of den, it's for that reason we want to pull out this to make sure that we're going to have this to make sure we're going to be to this. So it says in Ramadan that being that is a day of it's a day where remembers and judges. So we want to make sure that when we're remembered we're remembered for the good. So you know what we do? We do what we were told to do when we find ourselves in a situation where we very MUCH WANT THE WE PULL OUT an instrument and we blow. Now in paral over here it's a that's related to the again we'll get into all that but the bottom line is you want to know higher level what's going on over here. What's going on over here is there's a a there's a a situation where is judging where is going to remember and is going to see everything. What we want is we want that our remembrance should be a remembrance that's the and that's what the means when it says just explain this better remembers anyways whether you blow you don't blow is irrelevant at the end of the day is going to remember every single thing that a person does and then judge the person based on all his what we want is there should be a that's what we want and what's is that there's an idea of it's not just it's we want that you should pull out the we should be to what It says when it says what does it mean? Hashem is going to remember what we did bad. No, Hashem is going to remember what we did good. The idea of the came about through the was that's what it is that we're trying to accomplish and being that it's a day of going to remember all the good and the bad that it is that we did. So we're trying to do is we're trying to channel for that's what it is that we're trying to do just to be on this a drop better. You know, if you look around in the you find this idea of having this in the prince of and really this goes back to the terra says that in addition to wearing the four that every head used to wear, he had to wear four additional bead. Amongst those four additional begotten were the aphid and the what was the purpose of the aph and the so the says the aphite had on them the in the were engraved the names of theatim what's the idea so like this when the would do the so there would be a would see the names of the same thing the would be there's an idea that when there's a that somehow brings Yeshua and you find it with regards to the aphite. You find it with regards to the you find it regarding the the and here too. This is thision. You find it regarding. So you want to know in its essence what the is. You want to know IN ITS ESSENCE WHAT RASH IS. THE IDEA of the is that that's something that happened. You find the same idea on the happy days where today which is today is a day of what we do is we pull out that trick that we have. We pull out that and through the we're hoping there's going to be a the told already that this is a that when you find yourself in a s pull out the that's exactly what we're doing on rash happens to be a it's not it's for ulterior reasons the reminds us of but that's not what the is in its essence what the is it essence Dran really the way the describes the is truth is This of which is not surprising because we know very very often goes it's also in the in hisb says in one line what says in two paragraphs you're going to be remembered But that is that is the inion that is the Indian of what is about and that's this description that the Tyra uses when it describes Rashashana. Rashashana is a day rash is a day of rashash is a day of of zikes like this. I think that there's mock to say that when we refer to Russash as the haz when we talk about which is so critical to the of Russash we don't just mean and maybe we don't even mean at all not sure how far to TAKE THIS BUT FOR SURE we don't just mean that the Indian of is that remembers everything. That's very proistic and like why would that be the way we would define the entire but I think means it's a day where we have the ability but it's a day that we have the ability to have this and when has he's getting what he got when the used to enter the and he would do the with the he's going to get what the yen got when they used to blow Whether it was an THIS INCREDIBLE IDEA OF THIS GOING TO be of by the way where [snorts] says and this is part of that of choice. That's what makes this the day is called because the truer gives us a not because that you get WITHOUT THE TRUER THAT YOU'RE GETTING. The point is is that there's a special theor of the of that is something you get through the that's something that's so unique. so special about this day that this is a day that we're doesn't just see us and judge us but there's an of who seized us with an incredible it's that defines the day of rash I mean it's one of the two words that the used to describe rash not such a would have followed the lead of the and would refer to it as but the Indian of and the Indian of of is not just oh you remember everything oh it's a day of remembers everything it's true of course it's true but it's a missing the boat it's take a look at the it's I'm not saying one thing it's it's related very much to this over here in in parish I was discussing this this morning with yidi lipshits And he brought me two rias. two rise both fire two to this idea that is not but is related to this when it's related to this again I don't think it needs but at the same time two the first says when I the following question. Is there an obligation to mention onash? So for example, you have to say you need a special shout out for I mean it's and every you give a special shout out to so you would think on you should do the same thing. Now what are the tooth? Do you say being that there's a special right? So you see that's separate to the extent that's separate maybe to get a special as well. Or do you say there's one that's so what does that mean? When we dive in on what do we say? We say and that word is you want to know why because you find the call and by it says it says that you want to know what the sh was whether or not you have to be mascul or not because at the end of the day when you say really you're being masculine not you as well. AT FIRST GLANCE IS you can't say with a straight face of par of and ofash is two completely different things. The of the has nothing to do with it's you're going to blow when you bring in remember you the two mean two different things the same word but it means two different things it's one thing because really when we talk about Russian being we don't mean that's not what we What we mean is it's a true to it's the same. It's the identical as that's mentioned in par and mean the identical thing that the means of the second that he brought was from afree. There's a free is on that. So I'm going to pick it up in the middle of the says [snorts] it says and that's a to the idea that onash you have to mention when it says that's a rash you have to mention and when the concludes this is a rash you have to extrapolated from this is talking about when there was a bring you're supposed to blow with and by doing that but in this is a remedy to one specific which by the way is also and on that day you're supposed to mention and it's in this god that's the Indian of and at first glance it's again what does of this have to do with now WE UNDERSTAND THAT IS THAT'S USUALLY THE WAY we understand it [snorts] is not that is this special that's what it means it's a whole different it's because that we say even though we might have thought up until today it's related ated TO THE IDEA IS EVERYTHING. So it's a day of zikar could be that's true. I mean of course it's true and it could be that's part of the beer and the of what is but really the of is much more than that. It's this idea of cosmanion and this is a theme that in [snorts] repeats itself the if there's going to be a then there's one day where that whole day gets defined based on this it's a day that's called or but it's all one and the same that's what you're supposed to do is a little more descriptive it tells you what the purpose and what the and what the outcome is going to be that day blowing you're going to be this is all and could be even the of what we mean when we talk about being and what the ziness is you know truth is I open up a and if you go through just the portion of I think this expresses itself very nicely right how does art. [laughter] Right? We bring out over and over and over again. This idea, the idea that doesn't forget anything and that remembers everything. And then in middle in middle we pivot and we start mentioning theim all theim we you find right that relate to this idea of if you go through all the related to these are not that talk about how remembers everything. I just mention a few referring to when they were those are not describing that's not what it's talking about it's talking about there's an INDIAN OF THAT'S WHAT IT'S talking about remembered remembered the bris that he made with finally answered the prayers of the prayers of says that even if we're going to be in a massive I'm going to remember the remember and everything that's going on over there [laughter] and again all the if you go through the it's righte That's not a a remember everything that happened from the beginning of the land. It's a of Yeshua. THAT'S WHAT THE GIVES ME. That's a special boy. Every time I think of a setup of is BECAUSE THAT'S THE BACKDROP. THAT'S WHY WE'RE GOING to segue INTO THE like says in the but ultimately what's the what are the it's not of that's not what it is. IT'S OF that's what's going ON OVER HERE. THAT'S ultimately what of it's called because it's a day where we're on this day to come. It's a day that we could come to what's going to be. It's a day that we could come to even if we live in a world that sometimes feels like it's a time we can come to even though I'm going to remember the land and I'm going to pro protect the land. It's it's a day of it's a day of where we can come. It's a day that we come to says I'm going to have that herish again. That's what the is. It's not just a haunting frightening. No, it's it's a where we know because the Torah told us that by blowing today is a day of there was an an opportunity through the aphid through the there was an opportunity through the but there's one DAY ON THE CALENDAR AND THAT'S WHAT IS IT'S A DAY ON THE CALENDAR where says I'm gonna remember you it's a day that's IT JUST SO happens to conveniently coincide with the Not coincidentally obviously says the Rama but the essence of the is this is a day where is going to look at us if we do what we're supposed to do and you know what that is is to blowifer if we're going to do that says I'm going to see you I think it's posh but at the same time also novel how could it be posh and novel well that's the but I think it's posh and novel that that's the of what exactly is but I just want to You know, if you think about it, essentially what the Torah is saying is that the Jews have a secret weapon. We have a nuke that we literally have the code to that if we want, we can exercise. It's I think says what you're supposed to do. You want to know what to do? Pull out the PULL RIGHT HERE. BOOM. YOU BELT out these floss and tr or if it's going to be a happy day and you're going to WANT TO HAVE NO WORRIES. pull out those again says oh that's what the wholeer is that's what there's an of some sorts and it's both [laughter] right but the point is is that pull out now don't do just because I want you to remember but the bottom line is pull it OUT AND AGAIN BELT OUT 100 KS AND IF you're going to go ahead and do that all of a sudden there's going to be Yeshu, how does this work? Right? We always say to me it sounds like right. That's how we pull it off. Again, I'm just reading the reading even before the just reading the It feels very he is what it feels like. It feels like tells you're going to have a secret weapon. It's going to be and the way Raan explains every single year this one day that's to pull out that secret weapon. And by you pulling out that secret weapon, all of a sudden you're going to be to the you're [laughter] going to be and at first glance it's very what is the secret weapon? Can't just be a he right? It's not possible. What exactly is the secret weapon of the just to share one herage? We're going to end with this and that is when we learn we mentioned many times the in the beginning of so the talking about if there's a and find themselves in some immediate jeopardy they have a say there's a say to to be to yell and to blow with this going to We know the mean you should go ahead and call out and by you doing that you're going to be you're going to be to some sort of Yeshua asked the Pik says that if you find yourself in an what should you do you should blow what does the Ram that there's a but where do you see but where do you see in this P soarov said that is because the Ram held that the idea of blowing isn't just going ahead and making some he noise. It's not just about blowing into some instrument. But the idea is the true of the is that's what it is. And it's for that reason the said that the understood essentially what the Tyra is saying is is that if there's a you know what you're supposed to do in that's what you're supposed to do. Well, if what the Torah is telling you you're supposed to do is davin. Well, if that's the case, leaked in har if just means some hebiz. Was lizard have to do with anything the rama must have understood that the idea of is and it's for that reason why we go ahead now is it's makes perfect sense that in addition toing through this you should go ahead and YOU SHOULD BUY THAT'S SOMETHING YOU should do as well that's why you find in we talk about how right differentness of how hears the sound of The you have to hear the sound of the to see we're being the mitzvah. Hashem hears this. What's they to hear? It's just a noise. What did they hear? Because where do you find such a right? It's a you have in one of the is that's something you find in the world of the was that's how the ra knew that in addition to there being a mitzvah there's also a mitzvah and that's why you find in this idea of who hears the sound of the what's hashem hearing he's hearing the of the was but it's a very unique type of Right. What kind of is this? So I just want to one it's you find the adjective that describes people yelling and screaming as and sometimes you find says what's the difference between and shy means when a person's ding but he dav very very loud he doesn't whisper He screams his tilo. How do I know that? You see it in the context of so is always in the context of what is when a person yells and he doesn't say one word said being that is when a person saying words albe it very loudly and is when he doesn't say a word it's for that It's [laughter] for that reason is better than because the fact that a person is screaming, he's making so much noise, but he's not uttering one word. means that it's coming from his heart. Comes from the if THEY'RE GOING TO BE THAT'S WHEN YOU HAVE PROBLEMS. I DON'T KNOW. BUT IF it's regret appointing so what did do we know what he did he say he didn't he didn't what he did was he made noises these very loud noises why did he do cuz he understood that gets places. It gets places that feel can't get a person AND HE CRIES AND then he starts making such noises. He's so overwhelmed by he can't utter a word. He can't find the words to describe his pain and to formulate his ask that he wants from the that means that it's a complete and it's coming 100% from his life and there's no such thing as such being returned empty-handed. [laughter] The biggest feeler that a person can utter is a that has no words. It's a that's 100% in his life. I once heard somebody say that if a person dins and he can come up with the words to explain his s vice he's not doing so bad because when a person's really in an eighth s and when a person's so trapped he's so lost there's no words he can formulate and utter that are going to describe what it is that he's feeling that's what is a person that he yells out that's the most complete I feel like that never comes back. [snorts] I think the is the ultimate. It's the all it is is a noise. That's all it is. It's a very very loud noise. You make it as loud as you can possibly make it. That's that of there's no words at all. It has no words. It doesn't say anything. But you know what it does say? It's it it speaks that and every single by hearing the coil and he's and his heart is going up together with the and on when aid does that and he then you have all the talks about and those mile are so not sees the person and he says That's the magic weapon. That's the nuke that we have access to. That's something that the gave us. And that's something that we pull out. We have a mitzvah to pull out on. We blow. We're going to be is going to see us. He's going to see us because and today is a day of of both true like the say you know is a day of for everybody. It's a day of for as well. Everyone has a day of zone, right? Every Medina, every even the everything and everyone gets judged on this day. And from that standpoint, really the day of rash is a for everybody. But like we said, the that meant when we put in the that's unique to us. What is unique to us about the zikar? What's unique to us is that we have the ability to not just be now in this man of who knows what's going to be but through the secret weapon that's often right through that secret weapon will be the says what do you mean true is true for everybody but this that's because we have this secret weapon. Nobody else has that secret weapon. We have we have we have Pes we have and we have the we have the everyone has but what's unique to us? What's our y this is something that this is the nuke this is the secret weapon that we have and we should be to understand a little bit better what the of the is you know you know there's so many and in sometimes you can get you know lost in the bushes and you can forget what the pit of the is the pan the is it's the secret weapon of the Jewish people when we blow when We hear the sounds of the what is and really every person all his everything was the things that he can articulate and the things he can articulate should all And through that we'll all be to aim to and a good kventar.