Shemini - 7th Portion

Join me as we learn Chitas Chumash for Shabbos, the seventh Torah reading of Parshas Shmini. Chapter 11, verse 33. Yesterday we learned about the kosher and non-kosher animals, the laws of purity and impurity, and when any of these rodents or creeping animals or anything these carcasses touch another material, when it would become impure and defiled. Today the Torah continues with telling us about the laws of the ritual purity and impurities. While yesterday we mentioned about if any of these things touch a vessel, that vessel will then become impure and will then have to be immersed in water, and they will be considered ritually defiled until the evening. Today we continue with another kind of vessel, which is an earthenware vessel. Verse 33. No earthenware vessel will become defiled unless any of these animals would then fall into it. And then whatever may be inside that vessel will become impure as well. And what do you do? And the actual vessel itself must be shattered. Rashi. In it. In clay dish and the material. That means a earthenware vessel will not become impure only when it was the actual item which is impure will go into the actual vessel itself. Then even though it didn't touch the vessel, so if somebody suspends that rodent to whatever may be into the vessel, even if it didn't touch the actual vessel on the inside, it will still become impure. However, if the rodent would only touch it or the the impure thing will touch it on the outside, that will not make it impure. Now that the vessel becomes impure, anything that's inside the vessel will become impure as well. And it it should break. We made sure in late total mix with teachers us that there's no purification process in a ritual cleaning in this case of an earthenware item just like other vessels, and therefore it has to be broken. While by other vessels it says it should be brought in water, in this one it says it should be broken. Verse 34. As well as when it comes to foods and drinks which are susceptible to becoming impure, so any portion of food that is usually eaten upon when it actually have a little mine that water became on came on it. It will then become and it was plucked from the tree, it could become now impure as well. So too, any beverage that can be drunk in any vessel will also then be susceptible to becoming impure and defiled. And over here Rashi's going to teach us many laws pertaining the laws of purity and impurity and when something can become susceptible susceptible to becoming impure. Verse 34, Rashi. This is going about before that we mentioned that if water comes in it This is going to the previous verse where we're talking about the earthenware vessel that has in it food. Anything that's in it becomes impure. What kind of food now that I told you in the previous verse that any food that's in it will become impure. What kind of food would become impure? Only a food, Asher bowl of mine that water came on it, then it becomes susceptible to becoming impure. The who between clay harder than and now this food that became wet is in this impure vessel of this earthenware vessel eat my dinner will become impure. The same as you should be called clean and the salt to would be any type of liquid or any type of drink. Beverage that can be drunk in a vessel. The who and this vessel is in that we're impure earthenware, then it will become tummy. So what we here we see is that these two verses are interconnected. The second verse is explaining what the first verse said. Now Rashi expands and tells us now all the laws pertaining to the laws of purity and impurity. We learned a lot of details from this. Number one. We learned first of all that food on its own is not susceptible to becoming impure. And only once it gets wet, water comes in it at least once, then it becomes susceptible to impurity. Once water came on it even once, from now onward, it can always be susceptible to accepting impurity. Even if it became wet and then afterwards I dried it. Or and or dried on its own from the water. Not only water. But wine and oil are also considered a liquid that will make it susceptible for impurity. Anything that is called a liquid. And over here you should know that there are seven different types of liquids. It's easy to remember which is which stands for wine, blood, blood, oil, oil, milk, milk, dew. is dew, and dumb, which is dvash, and uh mayim, which is water, honey and water. So, all these, even a honey, and that's why an apple dipped in honey would be considered uh uh something uh susceptible to impurity as well. So, all of these things machshir at machshir zeraim letumah kamai, so too when you have, let's say, seedlings or things that are planted, and they get water on them, if they're disconnected from the ground as we'll get to in a moment, then they are susceptible to becoming impure as well. Shekakh yesh de sesamin because this is the way we can explain the verse asher yavil of mayim that water will come on it o ikol mashkeh sheyishashekah kli or any beverage or which you would drink with that food, meaning even if any beverage or any liquid would now come and fall onto the food, yitma oikhal, now that food will become impure as well. That means even though, seemingly from the actual simple interpretation from the verse, one can explain to mean only if the beverage is in the actual a vessel though there is a mere vessel. However, according to the Medrash, one can explain that this water and the beverage are telling you that not just water but any beverage is considered and compared and like water. Another thing the oidelam derabi Seina mikkan, another thing the Rabbis learned from here, ein vlad hatumah metamei keilim. That the child, that means the birth of a of an impurity, will not impurify, will not defile the vessels. Meaning if there is impurity, there are different levels. The actual item itself is called the av hatumah, the father of the impurity. Something that becomes impure because of it, that means second generation, is called the child of the tumah. So, the second generation cannot make something else, cannot make food impure. Or vessels impure. Shekakh shaneinu, this is what we learned in the tractate of Pesachim, yakhol I would think that it should have the same law by food and drink. You keilim demada then all that should also become impure from the just the brushes being in that vicinity of the years and we're talking about anything that's in it becomes impure. That means any food or drink impure. Food and drink can become impure from the ear from the back from the from the surroundings of the impurity. That means second generation impurity will only make food and drink impure but not vessels. Let's see. Now if you will look at it this way because the way you would look at it as it follows. So you have the actual rodent would be the father of the impurity that and the actual vessel that becomes impure because that rodent was suspended into it now becomes the child the second generation and therefore will now make other vessels that may be in it also impure as well. Learn something else as well. Let's say you have a rodent that falls into the area into this of a oven a wooden wear oven and the bread is in the oven. But the rodent didn't touch the bread. It was just suspended in the air. It was in the same place of this wooden wear oven but the actual bread did not touch the rodent. So what is the oven become re-shape is number one the bread now becomes second generation because since it was suspended into the oven the oven now becomes number one and the bread becomes number two because it came impure while being in the oven. The way no more. And we will not say So over here we have the oven, I'm sorry, is the second generation. The bread already is the third generation because the bread is only becoming impure because now the rodent the oven atmosphere became impure. The we will not say because the oven is now earthenware and they both became impure because of the rodent that was in it. We're going to we're going to see as if the entire oven is full of impurity. We'll say a pass and therefore the bread should be considered as second generation not the third generation. Why not? Because you cannot say that this this way because when we talk about the different um levels of impurity is because we learned that the food and drink become impure from the actual atmosphere of the impure vessel. Not all vessels are equal and not all vessels are the same because if you're going to say so it's impossible to say that there's certain vessels that do become impure from the actual atmosphere because the actual tumor the actual impurity itself touched it from on top. And therefore why would one say that this impurity should be different from the actual rodent itself? So what do we know from here is that number one the rodent does not purify any things that come into it only it only purify impurifies. It defiles the items that come into its atmosphere. So number one it defiles the not the atmosphere but the actual vessel. The vessel itself then may impurify anything that comes in it. Therefore it's now a secondary and it would only affect food and drink and not vessels. So what we have over here is a simple calculation when we talk about the different ideas that exist within the vessel is that the vessel's atmosphere is what becomes impure. Anything that then is placed into it, food and drink is now second generation. Second generation will only apply to food and drink and not to other vessels as well. The learning weight and now he continues to tell us some more laws about it. Then when we talk about beverages or liquid or water that makes a crop impure, that's only about the crop that has been already detached from the ground. Cuz if you're going to say even when they're connected to the ground that they become susceptible to impurity, then don't have any crop that no water ever came on it because the only way crop grows is if it rains and you needed to rain for it to grow. So when do we say that it becomes susceptible is only once it's disconnected from the ground. Then water comes on it and then it's susceptible to becoming impure. So then what does it mean that what that water would come on it? It's only talking about once it's disconnected from the ground. And we learn another thing as well. That if you want food in an order for food to be considered impure to the effect that it should be able to make something else impure, it needs to be the size of an egg. But less than that size, it does not it's not susceptible to becoming impure. As it says that it has to be eaten. Food that can be eaten at one time and that is the size of an egg. And the rabbis have evaluated that the amount that a person can swallow at once is the size of an egg of a chicken. So what we see over here is we've learned different details just from this verse about the laws of purity and impurity. >> Now we continue to telling us about the different laws of purity when it comes to ovens and also the ways that one can purify it. Verse 35. Anything upon which any part of these car- carcasses that we mentioned before will fall on it will now become defiled become impure. Tanur v'khirayim. If they um if a portable oven or a stove that have become impure yutatz have to then be dismantled have to been demolished. Tame'im heim. They because they become impure or tame'im yulo'khem and they will become impure to you. Rashi. What kind of oven are we talking about? Tanur v'khirayim. That we say that has to be demolished. Keilim hamitaltilim heim. This is not a permanent stove or oven that was built into a home. We're talking about a one that was able to be mobile to move around. Hein shel cheres. And they were made out of earthenware and because of that it has to be demolished. What kind of What what kind of oven is this and what are we talking about here? That you have within the the way the ovens were made that there were coals on the inside. V'sheish face al nekav chalal hasigedeirah. You had like a tube that on the inside the coals were there and then there was a mound and on top they would put the pots and that's the way it would get cooked. U'shnei kupim l'ma'alah. Both of these, a tanur and a kirayim, Rashi's translating what the tanur is, what kind of oven is, and what kind of kirayim is. Both of them are talking about that the opening of where you place the item was on top. It wasn't that you put it inside. Yutatz lifnei she'einkli cheres talui bitvilah. The reason why these ovens had these stoves had to be demolished is because a earthenware vessel cannot be purified by immersing it in the mikvah. Therefore, there was nothing else that it can be used for and it has to be demolished. Utumei'em yulachem, why does he have to repeat if it says it's already impure? Why does he have to say it again? Shelo yeitei mari v'onshun sei mutzuvani l'intotz um because I was told to demolish it. So, therefore, the Talmud lomar utumei'em yulachem she doesn't become utum'at rashi. You may think that one shouldn't say being that it's impure, so therefore, I was commanded to demolish it. So, therefore, the Torah says utumei'em yulachem that if a person wants to keep it and he just wants to keep something impure, he's allowed to have it in his home and he can use it for his own personal needs, but he cannot He has to make sure he doesn't put any holy items in it, let's say trumah or any of those things, and he can use it for impure things as well. Verse 36. Ach mayan u'vor mikveh mayim yihyu t'horim. We mentioned about things that have to be defiled have to be then put into a water and have to be purified. And so too, the water that contained in this vessel that we mentioned but a spring or a cistern, gathering of water, which over here mayan is a spring, bor is a cistern, mikveh mayim is a gathering of water. Yihyu t'horim, they will be pure. V'nega b'nevelasam yitma, someone who touches any of these carcasses or these creatures will become defiled. In order to rid themselves, they would have to then immerse themselves again as we mentioned. Verse 36, Rashi. Ach mayan u'vor mikveh mayim hamchubarim l'karka, we're talking about over here that if anything which is connected to the ground, einam mikablim tum'ah, they cannot become impure. O yihyu sh'lucham l'um yihyu t'horim, or another thing that it tells you why it becomes pure, hatovel b'mei tum'ah she the way a person can be able to rid himself of this defilement, of this impurity is by immersing himself in this mikvah. So, why is the Torah telling us over here, while we mentioned that any vessel that touches a carcass or any rodent becomes impure, that's only if it's a mobile item, but something that's part of the ground does not become impure. Over here he's telling us that somebody who touches these things may become impure. What's he telling? Why does he repeat it? He's telling us a filo, even when the person who may not even if he's in complete immersed in the water. Then he gave and he lost them and then he touches one of these rodents, let's say underground. He might he will then become impure. Should I tell my one should not say in the title of the to awesome if this mikvah, if this immersion can help and it purifies a person from his impurity even after the person becomes impure. How much more so she had to that it should protect me from becoming impure. Therefore the Torah says some if you're touching this carcass or you're touching this rodent while you're in the mikvah, you might you're still impure. This is what the classic terminology is known to you a person's immersing in the mikvah but he's holding a rodent in his hand. Meaning while he thinks he's immersing himself in purification, he's still in the state of impurity. Verse 37. What happens now if the part of the carcass falls upon any sown plant while it's still sown? I shall use it out while it's still sown in the ground to remains undefiled remains pure because it was not uprooted. Why does he use a double terminology of sown a sown a sown plant? Over here actually says this concludes all different kinds of seeds even if they're ready to eat. I shall mean is a rain and this is all different kinds of seedlings that are eaten. Zerua, the word with a tzere, and then zerua, meaning those that are planted, Shem Daber who it's a noun, which is a type of seedling which is edible. Kemo yevio et ha lemon as eiroim. To'eru, why is it considered impure and undefiled? Limed kasuv. The Torah is teaching you here she yuchshar l'enitkan because it now becomes susceptible and it's an appropriate for it to become impure. Likris eichel because it's not called a food yet, likabel tum'ah that it should be susceptible for impurity ach sheyavo mayim until water comes upon it when it's disconnected. Verse 38. V'chi yeetain mayim al zera v'niflum u'v'lo siman alav. But if water is put upon sown plants and any of these and then it's dried off, any of these carcasses fall on them, tamei hu lachem, then it will be defiled for you. Rashi, v'chi yeetain mayim al zera, now we're talking about after it's been disconnected. L'achar sheyitlakish flesh after it's been disconnected from the ground. She'im teimar because if you're going to say yesh cheshavam chubar that it could becomes susceptible while it's connected, ein l'chazarah sheyuchshar then there's no seedling in the world that ever will become non-susceptible because everything needs rain and everything becomes wet. So therefore it's talking about once it's disconnected, once it's disconnected and water comes on it, then it becomes susceptible for impurity. Mayim al zera, now water comes on this seedling. Bein mayim bein shaar mashkin, it doesn't matter if it's water, whether it's water or any other type of liquid. Bein niflum im al zera bein zera niflum l'teichon, it doesn't make a difference whether they fell on whether the water fell on it or it was dipped into water. A keil need respect it as kind of all this is explained in Taharas Kaylim. V'niflum im al zera v'lo siman alav, af m'shino gaf, meaning even after it was dried from the even though the food was dried min hamayim from the water or dried on its own. She'eilei yikpid haTorah leisa alav sheyima'eich the only thing that the Torah wanted that it should be considered a food. U'mishiyardah l'av uh v'hechsher kabalas tum'ah b'mayim ach shuv einah mekayem. and the moment it becomes one susceptible susceptible to becoming impure, it never loses that qualification of food, and now from now on it become impure even though it's been dried or it's dried already by now. Verse 39. Now we're going to talk about defilement of a by contact of animals that are permitted by consumption. The previous cases we're talking about rodents and creatures which are prohibited where if an animal that you are allowed to eat dies, then one who touches the carcass will be defiled until the evening until the evening becomes impure until the evening. Rashi beneath the loss of only in its carcass but not the bones or the veins and the seniors flavor can I am and not in the not in the horns or to find or in the holes for labor and not on the time. All of those are not considered part of the carcass. Rashi continuing verse 40. And one who eats of the same carcass you have this big out of he must immerse his garments in a mix of the tummy out of the oven is impure until the evening. And one who carries the carcass of this permitted animal so too he also you have this big out of as to wash his clothing with Tommy out of the oven and he's impure until the morning until the evening. Rashi 40. The only one of the loss of he has to wash his clothing and he's there until in and he's impure until the evening. From the words of the verse one may say, I would have thought that whoever eats from this carcass so too if he didn't carry it or touch it to tell me he lost it that the eating itself makes him impure because you only because when he says beneath the loss of a star here because when it talks about that the actual eating itself, I would assume would make the person impure. Because when he says by the case of a carcass of a a kosher bird, niveila treifla yechal atama v'ada a niveila and a treifa, a dead carcass or one that died on its own, or one that was going to eventually die because it wasn't healthy, one should not eat to become impure. The word ba, it says it comes to exclude oisa, only those one hamitama make the person impure because of eating. And and bigodam b'achilasam make his garments impure by eating it as well. V'niveilas beheima mitama, and however, not the carcass of an animal does not impure, does not defile the gar- the person and his garments b'achilasam by eating it b'lo masa without carrying it. That means you have to have both, you have to eat it and carry it as well. K'gain, so for example, giving a case, im tachav alei chaveiro b'veiso b'li im somebody stuck the food of a niveila into a person's mouth, and he swallowed it, that means he didn't carry it. In that case, he didn't touch it. So therefore, and he didn't carry it, so in that case as well, the person would still be pure. Im keivan atam l'meira, so then why does it say in our verse, one who eats from its carcass? L'eitan shiur l'neiseiv l'nagei'a k'dei achilas k'zayis, it's telling you how much of a carcass do you have to carry and touch in order to become defiled is the size of amount that a person would eat, which is the size of an olive, a k'zayis. Tamei ad ha'arev and is impure till the evening, afilu b'sheitavel, even though he already immersed himself, still tzarich im ha'arev shamesh yesh l'hawait until it's evening, and only then does he considered pure. 41. V'chol sheretz asher al ha'aretz, and all creatures, as we mentioned before about the rodents, all crawling creatures that crawl on the ground are considered sheketz hu, they're loathsome to you, and therefore lo ye'achel, they should not be eaten. Rashi 41. This is to exclude. Why does he say specifically those that crawl on the ground? This excludes those those mosquitoes or those types of bugs that are grown within different types of vegetables. He here he is referring to peas and beans and of those kind of things. These are not bugs that were crawling on the ground. They come from the from the actual food itself. And therefore, they are in the food. That means within the food itself, there are different kinds of bugs. Bugs that come from within the food. They found us in different types of food. Their actual they've never seen the light of day, so to speak. They've always been in the food. While they're in the food, they're not prohibited. Once they see air, they come out of the food, then they become prohibited even though they go back inside. So, that's why when we talk about bugs on lettuce or any of these types of vegetables, the reason why they're prohibited is because they've already seen. And once they come out, they're out of the lettuce, therefore, they're now become a separate entity, and they are prohibited. The for verse 42. Among all the crawling creatures that crawl on the crawling So, anything any of these crawling creatures that crawl on the ground, you may not eat. Who moves that are bent over or who walks on four. The all these crawling things that crawl on the floor, they cycle and should not eat them because they are considered loathsome to you. So, we're talking about over here different kinds of crawling items. For example, as Rashi is going to give us the different examples. Rashi goes on its stomach. That means it's crawling on the ground. Then this is the snake that crawls on its stomach. Here this type of terminology of crawling is when they fall over after they go towards towards the ground and it falls on its stomach. The way you crawl it goes up and it goes down on its stomach. All the way up and meaning all they go. This includes all the different these are different bugs, worms that come from the ground, which are called they do not have any legs. They're similar to a snake that they they don't specifically go up and down, but they're crawling within the ground. They go in and out of the ground like ants. And therefore it's not only talking about snakes, but it also brings all the different worms that may be similar to the snake. Or all the different types of creatures and are all similar to them that may even have little legs that are sticking out. But they are not legs that have helped them walk. They're they're really walking with their stomach on their body and therefore they're all included in all the walking. When they walk on four legs this includes that's a scorpion. That a scorpion you can tell it has four legs. It doesn't only go on its stomach and their legs are long and narrow but very strong. Call, what does it mean all that go on four? It push it. This includes a a creature which is called it push it. It has legs according to the old French it's called a cobra. And this is a type of it has legs that are similar to a scorpion. And therefore the Torah when it says call it's including all those which are very similar and they similar in look and they may also have similarities to it whether their legs are the same but they all have many different similarities and therefore the Torah includes them in what is prohibited. Continue on in 43. Al Tashaktzu Shratzim, you must not make yourselves loathsome. B'chol Asherets Asherets, by all these creatures that are crawling, v'lo t'tam'u vem, you should not become impure by them or defile yourself with them. V'nitmeitem bam, and become impure with it. Rashi Al Tashaktzu, don't make your souls loathsome by eating them because it says your soul. V'nishkat nefesh b'makah, there it's not that means by actually touching them one doesn't become loathsome by it only by eating it. V'chen lo t'tam'u b'achilah, you become impure by eating it. V'nitmeitem bam, im atem mitam'im ba'aretz, if you're going to impurify yourself, if you're going to defile yourself in your land by eating them in this world, gam b'olam haba, yesh l'ma'alah, then I will also make in the world to come that you'll be defiled as well. Verse 44, Ki ani Hashem Eloheichem, because I am your God, v'hitkadeshtem, you should be holy, v'hiyitem kedoshim, you should be sanctified, ki kadosh ani, because I am holy, v'lo t'tam'u nafshoteichem, and you should not impurify yourselves, defile yourselves b'chol Asherets ha'eretz, by all these creatures that crawl on the ground. Over here we see that the Torah tells us in 44, Ki ani Hashem Eloheichem, k'shem she'ani kadosh, Rashi says, just like I am holy and sanctified, that I am your God, k'ach v'hitkadeshtem, so too you have to be sanctified. K'ach l'ma'alah, you should sanctify yourself down here in this world, v'hiyitem kedoshim l'fanai, this way you should be able to be holy before me, k'ach l'ma'alah v'l'matah, and I will be able to sanctify you here in the world to come as well. V'lo t'tam'u, and do not impurify, do not defile yourself. Over here the Torah, even though the Torah mentioned already previous prohibitions and abrogations of not consuming these items, the Torah repeats it again l'havin u'l'harbot, to be able to tell us that a person that does this will be abrogating many different negative commandments. "V'chol lav" and every one of these negative commandments, "ei malkos" you get another set of lashes for abrogating them. "V'zehu she'amru b'Talmud" this is what it says in the Talmud, "ochel patisa" that if a person ate a creature of the water, "loika arba" he would get four times lashes. "Ochel nemala" if he ate an ant, "loika chamesh" he would get five times. "Ochel tzira" if he ate a a locust or a or a bee which is a creature flying creature, "loika shesh" he would get six times the lashes because each one of those you find the amount of times that it says "lo" you do not eat them, all negative commandments. And each one of those negative commandments are another liability of lashes. What we see over here is that the Torah tells us what's the reason why we have to keep kosher, what's the reason why we have to have these laws. And it's not because of a rational reason, it's because God wants us to be different, to be holy, to be segregated, and to be sanctified just like God. Verse 45. "Ki ani Hashem Elokeichem" "I am the God that took you out of Egypt le'iyot lachem Elokim" "to be your God" "v'hiyisem kedoshim" "you should be holy" "ki kadosh ani" "because I am holy." "Ki ani Hashem Elokeichem" "I took you out of the land of Egypt" "min ha'aretz Mitzrayim" "in order that you should observe my mitzvos" "al yeisei'acha Mitzrayim" "I took you out of Egypt." "Davar acher" another way of explaining this is, "Ki ani Hashem Elokeichem" "I am the one that took you out of Egypt." "B'chulim she'yeitzei'u Mitzrayim" "in all the other times it talks about the exodus of Egypt it says God took us out of Egypt. "Kan" however, "gilui" over here the Torah changes the language and says "I uplifted you out of Egypt." "Hamaila" "Rashi" "Rashi" "Rashi" "the Yeshiva of Rashi" explained that this case is different. "Ilmalei lo he'elisi es Yisrael mimitzrayim" "if God wouldn't have taken the Jewish people uplifted the Jewish people from the Egypt" "ela bishvil she'eima tanim b'sharshenim k'sharshenim umas dayim" "if it was only for this reason that God have uplifted us from Egypt" only for the case that we shouldn't defile ourselves by eating these rodents and these crawling creatures, that would have been enough. Mal you see in Gabayu, this is a greatness, this uplifts us, this makes us special. Because of Hashem Island, that's why he uses the word Hamila that he uplifts us, he makes us unique, he makes us great that we don't eat these kinds of things. Zay status of animals, these are the laws pertaining the animals for and the birds. And all living creatures that crawl in the water, the whole and all creatures that creep on the ground. to distinguish between the pure and the impure, the impure and the pure, the animals that you're allowed to eat and the animals you're not allowed to eat. Rashi have deal to separate after the Torah already concluded by saying Zay status, these are the laws, why does he add on to say and to separate? Label China that means not enough that a person should learn and study what's pure and impure, Ella should one should know how to make your book even. You have to know to identify and recognize what is allowed and what's not allowed. What does he mean he have to say? Why does it have to say that you have to separate? One has to know so one has to say then how do you put it how do you put it why does he have to say you have to know the difference between a donkey and an a cow? Don't the Torah already told us what's the difference are? Ella What is it telling us have deal? I mean to mail that you should be able to identify, you should be able to see what is permitted to you and what's not permitted to you. They need shot the head to show corner whether it's slaughtered completely or only partially. The niche shot if the whole thing was slaughtered or not and therefore are you allowed to eat it or not why does the Torah have to tell us between a deer and a and a between a deer and a and a wild donkey don't we know this already isn't it explained already hello pension order was sometimes you have different ways in the animal that you can see what the animal has lesions which cause it to seem that it's that it causes to tell us that it's unkosher it's a treif it wouldn't survive but you have to know what which kind of lesions that would say that would render the animal non-kosher and what kind of lesions and what kind of signs on this animal would tell you that it's non-kosher therefore a person has to be careful to know and learn the differences to be able to differentiate and distinguish between the two this concludes the Torah reading of parshas shmini