Chulin 25

Today's daf is Chulin Daf Chof Hey. We are at the Mishnah, 12 lines from the bottom of Daf Chof Daled Amud Beis. Today's daf is being learned as a refuah sheleimah for Eliezer Yeshaya ben Brocha. Today's daf is also being learned for ilui nishmas Baruch ben David ben Ramayer and for ilui nishmas Nachum ben Amram. So, we're moving along at the very end of a long first perek of Maseches [snorts] Chulin. We're in the middle of a digression. What's the theme of the digression? Kasher bazeh, pasul bazeh. Kasher bazeh, pasul bazeh. Today's daf is going to continue on this theme, but at this point the digression is going to be very far from where we began. As a matter of fact, we're going to learn three Mishnayos in today's daf. The first two deal with the laws of tumah v'taharah. The third deals with the halachos of trumos u'ma'asros. So, first things first. We often say that in the world of tumah v'taharah, not all tumah was created equally. Additionally, in the world of tumah v'taharah, not all keilim that are mekabel tumah were created equally. Our Mishnah in the first part of today's daf is going to compare and contrast the unique status of a kli cheres as it relates to tumah v'taharah versus all other keilim. And on that note, zagt der heiliger Mishnah, "Taher b'kli cheres, tamei b'chol hakelim. Taher b'chol hakelim, tamei b'kli cheres." In other [clears throat] words, something that would not be considered a contraction of tumah b'kli cheres, it's taher b'kli cheres, tamei b'chol hakelim. If the same exact thing would happen to any other keli, it doesn't matter what, as long as it's not a clay Harris, that would impose tumah. Tahor b'chol ha'keilim, and the reverse is true as well. Something that would not be considered a contraction of tumah in the world of kol ha'keilim, tumah b'kli ha'cheres, would be tumah in the world of kli ha'cheres. What does this mean? So, if we're following with the signon, the theme of all these sugios, the Gemara immediately brings a braysa that's wordier than the Mishnah. The braysa is very much going to explain what this Mishnah means. As the Gemara brings down the braysa, "Ever kli ha'cheres tumah, in the event that there's a kli ha'cheres and tumah falls into the avir, the airspace of the kli ha'cheres. So, it never touched physically the kli ha'cheres, it was in the airspace. So, for example, one of the sh'moneh shratzim are literally floating in the air of the kli ha'cheres, the halacha is tumah. V'gabei tahor, if however that same sheretz or any tumah would touch the back of the kli ha'cheres, it would not contract tumah. [laughter] As it relates to shar keilim, avir kol ha'keilim tahor. In the event that tumah goes into the avir, tahor, it's going to be tahor. V'gabon, however, as it relates to the back of all these other keilim, tumah, there's going to be tumah. Nimtza, says the braysa, "Tahor b'kli ha'cheres, tumah b'chol ha'keilim. Tahor b'chol ha'keilim, tumah b'kli ha'cheres." In other words, tahor b'kli ha'cheres, which is gabon, tumah b'chol ha'keilim, because gabon is m'kabel tumah when it comes to shar keilim. Tahor b'chol ha'keilim, which is avir, tumah b'kli ha'cheres, is going to be tumah in the world of kli ha'cheres. Here's the bottom line. The way a kli ha'cheres becomes tumah is different than the way that other keilim become tumah. A kli ha'cheres only becomes tumah in the event that the tumah was in the avir of the kli ha'cheres. Now, just to be clear, obviously if it's in the avir and it lands on the kli ha'cheres, b'chol mashehu mona, it's going to be tumah. But, the only way it can become Tommy is if the Tommy lands inside of the clay Harris and even if it doesn't touch the clay Harris, the fact that it's in the hour of the clay Harris, that's where the Tommy goes now. What if it touched the back of the clay Harris? It's going to be Tommy. When it comes to Shark Halem, just the opposite. If it was merely in the hour of the clay Harris, it's not going to be Tommy. If it touched the back of the clay Harris or if it was inside the clay Harris, but it's not just in the hour, it's physically touching the clay Harris, it's in that instance that it's going to be Tommy. Says the Gamora Minami merely, what's the McCarter this meaning? Obviously, this distinction between a clay Harris and Shark Halem is not a Milsa Hatali of the Swada. This is not something that some Uka Haram came up with. This obviously has to be rooted in Suka and the Gamora now is going to bring another Brisa which is going to be even more explanatory than the previous Brisa. It's actually going to bring us the sources to these Alachas. Says the Gamora the Tana Rabana, we learned in a Brisa. So it says in the Torah and this is the Posik we need to the first part of the Duff. The whole clay Harris as she people may him El Toy Hoy. Call Asher the Suka Yitma for also say Shbaru. So the whole clay Harris any clay Harris as she people may him one of the Shmina Shwatsen El Toy Hoy. Into it call Asher the Suka Hoy anything now that will fall into this Keli because the Keli became Tommy. When did it become Tommy? When may him one of the Shmina Shwatsen fell inside of it. Yes, more that thing is going to be Tommy. What about the Keli itself or also say Shbaru? You have to break the Keli. Either way, says the Brisa Toy Hoy from the fact that it says the whole clay Harris as she people may him El Toy Hoy, the Alacha is is already going to be Tommy. We learn from here of Apple B Shalay Naga that the hour of the clay Harris as long as it's inside the ear space, it's Toy Hoy even if it's not touching it, that enough would be Tommy. Says the Brisa, how do you know? I told him here of Apple B Shalay Naga or in a Elam came Naga. Maybe the only time is going to be true if it was actually Naga. Says the Bryce of Rabbi Yona Ben Thomas So, Yona Ben Thomas explained it says the Yitma. Where [snorts] does it say that? The second part of the verse. Now, that the Yitma is talking about once the was already in the event that something would fall into it, it would now become cuz it came in contact with the Kaylee. Now, it says not that it touched the Kaylee that thing that fell inside call it Icklin. But rather it was So, it says Ben Thomas that being that it says the word over there and we learn from there that anything that's going to fall into the of the is going to become So, then it says with regards to the way the became the first place. Actually Mayhem Where does it say that regarding me? me? So, I'm going to be just like the that is describing how the is something that falls inside of it. So, it says to teach me that even if it doesn't touch it the fact that it's in its airspace that alone is going to be enough for it to be So, so through the that's describing how the itself became even if even if it didn't touch it the is that it is going to be Here's the point. Said Ben Thomas, you want to know what the is. That becomes it's because the uses the same word to describe how the becomes that it does to describe how the will be me. What's the word? The word is the whole So, that's how it becomes tamei. Kol asher b'socho yitma, is the way it's metamei. And said Rabbeinu Nissim ben Nachman of Toulouse, that as it relates to the ta'ah being metamei, it's af pishlo lo naga. So, as it relates to the ta'ah, where it's becoming tamei, that's also going to be af pishlo lo naga. Now, what's the question that needs to be asked? What's not 100% clear from Rabbeinu Nissim ben Nachman of Toulouse's shtukel Torah? How do you know that the ta'ah of kol asher b'socho yitma, that's being metamei, that second ta'ah, how do you know it means af pishlo lo naga? That's what the Gemara continues, and the Gemara says, "Va hasam min alan." How do you know that that ta'ah means even if it didn't touch it? So, now I could say that the first ta'ah is like the second ta'ah. And Rabbeinu Nissim Rabbeinu Nissim explained, "A Torah eedakli cheres." The Torah was made on a k'li cheres, and the Torah said, "Kol asher b'socho yitma, da filu maley chardal." Even if the k'li cheres would be full of chardal, be full of mustard seeds. And then what would happen is, is another mustard seed would fall inside of it. The middle mustard seeds would be tamei, even though it's not making any contact with the walls of the k'li cheres. Why? Because kol asher b'socho yitma. So, the stima's halacha of kol asher b'socho is mashma, as long as it's physically inside the keili, even if it's not touching the floor, it's not touching any of the walls. So, being that it's very mashma from the pasuk aleph, kol asher b'socho yitma, the second one that it's going to be metamei af pishlo lo naga. So, the first one of kol k'li cheres ashi pomayhem el ta'ah, we assume is going to mean that as well, either way. So, we know it immediately, we got one part of the equation, 1/4 of the equation, right? So, we know now what the makor is that a k'li cheres is metamei b'ta'ah af pishlo lo naga. It's because it says, "Va kol k'li cheres ashi pomayhem el ta'ah." And ta'ah means af pishlo lo naga. How do you know that? Because the next words are, "Kol asher b'socho yitma." And that b'socho I know means af pishlo lo naga. How do I know that? Because a Torah how I feel Molly so if that makes sense to that it says four words earlier means the same thing it's talking about so I know is so I have that but the mission of the price is said that it's not doesn't make any sense once I know that it's I should know it's in other words if you can hit the pause button right now you would say okay I know what is how do I know it's not because it doesn't say it anywhere in the data all it says is right so that's probably what you would say now but based on the which is one of the 13 tools that we have to be able to in the data I should say that even though it's not but I should know it logically why you not there's no of when it comes to but so which is certainly should be a basic on my so the says I'll tell you what the answer is it says the whole person is I should ain't summit puzzle all of and the puzzle continues and says this puzzle is in the context of Thomas May's this is the beginning of and we know anything that's in the becomes fact the puzzle says even that are in the would become stating that the puzzle says the [snorts] whole any that's open I should ain't summit puzzle all of that's not sealed shut that if it's in the oil maze is going to be now what kind of are we talking about sounds like any right stating that is all that the lotion sounds like we need a specific portion means just an open cave. But has all understood that it's actually giving me a description of a specific type of cave and it's a cave that to muscle is the piss right that tumor comes as soon as it enters the entrance way of the cave. Now what cave becomes to me as soon as the tumor is as soon as it enters heavy how do I know that because Oh, so the terrorists for sure talking about a clear and what is the terrorist say that in the event that it's to me and so it's possible all of the food is to me. Oh, yes possible all of but if it's sealed shut or it's going to be tall. Why is it going to be tall? It's going to be tall cuz the inside of it is sealed off but the outside of it is not sealed off. So the back the guy boy of the cave is exposed to the oil with his maze with his tall man if that's the case it should be tall man. Oh, so you say matters you see from here that a clear is only but it's not going to be a big boy. So now we already know half of the equation. >> [snorts] >> We know the whole clear part of this a clear we know is the it's not a big boy. How do you know it's a big boy cuz it says the whole clear as she put me in the means after a piece of how do you know that cuz the next word call it's after a piece of how do you know that I tell you either I clear it Also that's the case I know for sure it's a big boy. Let it maybe also be a big boy. Wait a minute doesn't say in anywhere in the base of I should know that there is it does say in the first in the it says the whole clear in some possible all of the whole clear is talking about me shut to muscle clear which is a clear and it's that the only time it contracts to me if it's if it's but if some of the possible there I got what must be it's not going to be moving along now to the part of the view me by all of them should be by now as it relates to other being a big upon that's partial. Why is it partial? Because that's the way to my usually contracts. That's always the way it is. Something becomes to me when it touches something else that's to me. Here is a >> [laughter] >> but as it relates to call a that's not included in this partial has of the clear for sure it's going to be the question however is that why is it that it's not now what are you going to tell me cuz it doesn't say it but it says I want to that is a that it could become make it true for the answer is the of so if you call me call me call me call me call me call me call me call me call me it should be sounds like to be by is a little more obvious than be why because it's not but it is that means if something's in the air space it's actually more of a for the to be conveyed than if it only touches me so if I know for sure that came on the board then I should also know this as well so the says true excellent point I'm not a sick it says the which is the that is the and we learn from shall say but I doesn't mean that when it comes to other but the says didn't we and by the way we both we first the I should be to teach me that becomes totally by you right and then teaches me that it's if you can afford an right I feel so both were already taken so where is this that I'm going to be able to that the truth is in this is not just our it says four times now if you look at the it says it twice it doesn't say it four times right stating that it's said twice and each time that it said it could have said in other words it says toy toy when it could have said and again it said when it could have said which means that this four premises in this possible to be able to give a one is coming to teach me with that that's the toy toy that was the most obvious in terms of the and that is that once the is established to be anything that falls inside of it is going to become even if it's only in the even if it didn't touch the walls cuz I feel even then it's going to be okay the the other one is the other one meaning the first one right we're going to is to learn that just like is a so to it becomes by now that was the first part of the >> [laughter] >> third one is that's our right here to tell me that do not come become do not become the what's the fourth one is coming to teach me the toy toy that if something is becomes but if it's in something that's in something else then it's not going to be that feel and even if that inside is not a it's a cliche. If that you can wash something you can be tovel in the mikveh. Right, because you can't tovel in the mikveh. As opposed to shaar keilim, you can. That's why it's called cliche. Shetet is miloshon shtifa, right? Wash. A keili that you could tovel in the mikveh, even that will go ahead and be matel. But the point is is that it says four times the word tochoi. And because it says four times the word tochoi, tochoi tochoi tochoi tochoi, there's really four drashos to be had. Two to teach me the ikar halacha that a cliche keili is metamei betochai, and it also conveys tumah through tochoi. And the third one, which is really the one that we need, and that is tochoi shel zevul i tochoi shel acher. And that's how I know, and that's how I know that the halacha is that shaar keilim are not going to be tamei betoch. But the Gemara asks one final question. And that is belo yochal kol ha keilim metamei begavon. Elo mi tochoi u ben agav. Maybe the halacha should be as it relates to shaar keilim that the only way they are going to become tamei is if the tumah touched inside, but it also made contact. It also made negiah. But maybe if tumah would touch the gavon of shaar keilim, it wouldn't be tamei. What would be the basis to say that? Meikol hacheimor. I think the meid of kol hacheimor umar cliche keili shemetamei me'avirai einu metamei begavon. Not a cliche keili which is metamei me'avirai is not metamei begavon. So kol ha keilim she'einu metamei me'avirai and shaar keilim which are not metamei me'avirai einu dinshin metamei begavon. Certainly they shouldn't be metamei begavon. Now, you can't tell me that uh it's not metamei begavon and it's not metamei me'avirai because then how's it going to be tamei? The teretz is it'll be tamei betoch or be when you touch it. In other words, be'etzem there's a kol hacheimor that tells me that shaar keilim should not become tamei begavon. What was the reason that we didn't unequivocally use it, and even use it to the point to tell me that shaar keilim should even become Tommy by it's because shel zevul but you halfway I'll be made of a mix us which is the of the just says it can't be but maybe I [laughter] still we should use the to teach me that at the very least it's not going to let me just explain this one more time. When the initially asked that based on the child came and should be good what was the answer the answer was teaches me that I can't have a to teach me that the child came and would be but maybe I should tweak dilute the a little bit be a in the and at the very least say let me use the to teach me that came and can't be but I don't Okay, it's not teaching me that it's me by the way You want the to teach me that it should not be so when would it become Tommy it become Tommy if it's but it's actually touching it as well I should have that same and here I don't have a that's only in other but as it relates to it not becoming Tommy let me use the the says I'm for that I have a the whole person I can't tell me what all of Tommy this is the positive that's talking about to my to my and it says that if you have a which we said means a if there's positive all of Tommy the good hi says the it's that clearly the positive all of Tommy it's weird that there's a lot of positive I positive all of Tommy I call the as it relates to all the and she is positive all of positive positive they're going to be Tommy. In other words, that same possuk of the whole and some of the possible of Tommy who which taught me that a Kli Cheres is not metama bigaboy also teaches me that Shar Kaylim are metama bigaboy because the deyak in the possuk is dafka a Kli possuak which is what? That's a a Kayli that's a Kli Cheres dafka did this alacha that if ain't some of the possible of Tommy who but yet some of the possible of it's going to be Tommy. But as it relates to Shar Kaylim it's not going to be Tommy. It is. If that's the case for sure I know that it's going to be metama bigabos. Again, what's the final recap of the first part of today's daf? The final recap is the Mishnah had said Tahor b'Kli Cheres Tommy b'chol ha'Kaylim Tahor b'chol ha'Kaylim Tommy b'Kli Cheres. What does it mean? Tahor b'Kli Cheres gaboy Tommy b'chol ha'Kaylim gaboy. Tahor b'chol ha'Kaylim which is aver af pishulay nogah Tommy b'Kli Cheres. That's going to be a problem b'Kli Cheres. How do you know as it relates to a Kli Cheres that it's metama b'aver but it's not metama bigaboy? The fact that it's metama our noble says Kol Kli Cheres asher yeevo mayhem el toychoi and we juxtapose that toychoi with the next words Kol asher b'soychoi yetma and that means afilu Kli b'li shiyur af pishulay nogah just the fact that it's in the aver. So I know Kol Kli Cheres asher yeevo el toychoi that automatically becomes Tommy. How do I know it's not metama bigaboy? Because it says v'chol Kli possuak asher ain't some of the possible all of Tommyhu. I know it's talking about a Kli Cheres because Kli possuak is mashma that the tumah is koydem as the pischah. And it's mashma dafka if it's ain't some of the possible all of Tommyhu. But if it's some of the possible even though the gaboy is in the oil ha'mayse and it's exposed to the tumah afilu it's not going to be an issue. So I know gaboy is going to be okay. Okay, what about as it relates to Shar Kaylim? Toychoi I know it's not metama because it says four times toychoi and one of the four is a toychoi shel zevach loy toychoi shel acher. How do I know gaboy is going to be Tommy? That same possuk that teaches me that God boy is Tommy by clay Harris teaches me it's Tommy by shark came. But as relates to shark came this is not going to be the halacha. Either way, second Mishnah which also deals with laws related to tumah of the tahara. In this case we're going to be comparing and contrasting not clay Harris and shark came but rather clay eights and clay mat. So after Mishnah talking about clay eights Tommy be clay mat is Tommy be clay mat Tommy be clay eights eights is wood mat is metal. What's tahor be clay eights is Tommy be clay mat and what's tahor be clay mat Eisen is going to be Tommy be clay eights. Right? If we touch holtz we have to touch mat. Either way what does this Mishnah mean? Go make clay eights. So [snorts] go may is me lotion golem. What is a golem? Right? So a golem is Rashi would probably say kamashmua, right? Golem is a golem. But in this context a golem means like an unfinished product. So if you have go make clay eights you have a clay that's made of holtz but it's go may it's not 100% formed. Tommy is [snorts] going to be Tommy. We're going to see in the gamara's beer of this that it means that it already is a clay. So if you wanted to use it as a clay on some level you'd be able to use it but it's not a finished product. But if you want to use it as a clay you could. Go make clay eights pshutei pshutei clay eights are going to be tahor. Go make clay mat. When it comes to clay mat it's just the opposite. Tahor be clay eights which is the pshutei Tommy be clay mat tahor be clay mat which is the go may b'kley eitz are going to be tumah when it comes to a kley eitz. So again, what's the comparing and contrasting as relates to wood kaylin versus metal kaylin? Goyimei kley eitz. If you have a wood kaylin that's not 100% complete, it's still mekabel tumah. P'shutei kley eitz, what does p'shutei kley eitz mean? It means it's a a straight piece of wood. There is no receptacle. It doesn't have any base kibbul. That's going to be tahor. When it comes to matres, it's just the opposite. Goyimei kley matres are going to be tahor as opposed to p'shutei kley matres that already is going to be tumah. Now, our Gemara is going to focus on the distinction between kley eitz and kley matres as it relates to the goyimei. It's not going to say one word as it relates to the p'shutei kley eitz versus the p'shutei kley matres. So we're going to focus on half of the equation. We're not going to focus on the other half of the equation. Rashi, however, speaks at what we need to know about the other half of the equation. So we'll mention that first. And that is, why is it that p'shutei kley eitz are tahor versus p'shutei kley matres are tumah? So again, just to be clear, p'shutei kley eitz means if you have just a a piece of wood, it's not [snorts] a kley, it's not nothing. It's a piece of wood. It's like you could do with it. It has a lot of potential inside of it. But right now, it's goonish. All it is is a shtickel eitz, literally. >> [snorts] >> Versus metal, if you have a slab of metal, that's p'shutei kley matres. The wood is not tumah. The matres is tumah. So it's really based on a pasuk. When the pasuk talks about the fact that eitz could be tumah, so it says Vayikra Yud Yud Aleph Lamed Beis, Parshas Shmini, "Mikol kley eitz o beged o or o sak, kol asher ya'aseh melachah bahem bamayim, yuvah vetamei ad ha'erev vetahor." So the pasuk mentions that eitz could become tumah, and it mentions it in the same context as a sak, as a sackcloth. And we learn from there that the only time eitz becomes tumah is if it's tumah it a sackcloth. A sackcloth has a base kibble. You can put something in a sack. So too, the only time it's going to be tumah is if it's something you can put into a sack. When it comes to the fact that metal is tumah, here the possuk says achas hazav v'es hakasef v'es hanachoshes kol davar asher yavo ba'eish taviru ba'eish v'etahar v'es hamayim niddah yischa'teh v'chol asher yavo ba'eish taviru ba'mayim. Don't say a word about a sackcloth. We compare eitz to a sackcloth. We don't compare matress to a sackcloth. From the fact that we compare eitz to a sackcloth it has to be damah to it. It has to have a base kibble as opposed to if it's sh'takeh eitz. That's an option to take eitz is going to be tumah. When it comes to matress, there's no such comparison. That's why in all situations it's going to be tumah. So as it relates to that part of it, as it relates to tahor b'chli eitz, tumah b'chli matress, that's a Rashi. What we're going to focus now on is on the next part. Tahor b'chli matress, which is goil b'chli matress. You have a keili but it's not a finished product yet. That's tumah b'chli eitz. By the matress it's tahor. By the eitz it's tumah. That is something that requires a beer. First the Gemara is going to define a little bit better what goil b'chli eitz and goil b'chli matress is. Then this Gemara is going to bring the sources for it. Says the Gemara v'eilu in goil b'chli eitz, the following are an example of goil b'chli eitz, kosha osid l'shuf. So if you have a a wooden keili but you plan on polishing it, l'shabeitz, or you're going to put nails Rashi says or different metals just to make it look very nice, l'gorer, you're going to smooth it out, l'karkef. This is miloshan the karkef hamizbei'ach. So you're going to embed like a netting inside of it, l'atiach b'tunes, or you're going to shave it down with the ore of a certain fish called the tunis fish, m'chuso keilim, or you're going to put a stand on it. Right now it's missing the keilim. Oygen, you're going to put a rim like a lip on top of the keili. Oyzen, you're going to give it a handle. All these cases they're goil b'chli eitz and what's the halacha of goil b'chli eitz? Tumah, it's going to be tumah. M'chuso chakitah, let's say you plan on engraving it, right? It's because of the actual hakika. Therefore, in that case, it's already going to be because of the hakika peshita. That's peshita yes. Right, if it's because of the hakika, it sounds like it doesn't even have the base keilim. You didn't even engrave a keili. So, of course, it's going to be because of the hakika peshita you were planning on making a kav. That's what the area of the size of the base keilim was going to be, and ultimately only made a kafiza, which is a much smaller shape. You could have a hava mina that at the end of the day the ma'aseh has a base keilim, so it's not peshita keili. It's kamashma lan that if it's because of the hakika, that already is too roughly from what it's supposed to be, that's not called gomlei keili. In that situation, it's actually going to be either way. So, we define gomlei keili. We have gomlei keili matres. The following gomlei keili matres almost identical is kolsha osid losher if you can handle polishing it the shabbos. You're going to put nails inside of it. Legaro, you're going to smooth it out with car- care or the car- cave to be consistent. You're going to embed this netting inside of it. Lehakish bekornes, you're going to clap it with a hammer. Right, you're going to shape it out a little bit better. Because of the kanis, missing the stand, or you're going to add a lip. Oy, oyzin, or a handle. All these cases, it's going to be because of the gomlei keili matres is because of the keisoi. Let's say it's missing a keisoi. So, you already have this very fancy keili, but it just doesn't have a covering. Well, that's not considered in that case it's going to be very much the obvious question. Why is it that gomlei keili is and gomlei keili matres is the ma'aseh of the ma'aseh of the said the cover keili matres are made to cover it. Right, usually you use it in a very dignified setting. So, if it's not finished yet, it's not and being that it's not so it's not considered a keili. Right, the only time something is if it's a keili. It has to be a seems like the scale associated with this. When it comes to keili, this is a keili. So, as long as I can use it, it's already as a keili. But, something that I only use in a in a of shivus, so unless it's in a state, it's not going to be considered but I don't know for a different reason. He said the mayor you got him. He said because if you have a finished clean mattress it's very very expensive. So obviously if you're in the middle state of fashioning this daily you're going to finish the job cuz you want it to be more expensive. So being that it goes up so much in price once it's a finished product so right now it's considered unfinished. It's only going to be finished when it's stuck a finished when you know case of when you can get something out of it as opposed to clay it's a bill of a master anyways it's not a very valuable clay. So the fact that it's unfinished is neither here nor there. That's the reason that there's a difference. So according to it's about the way you use the clay according to Nachman but Nachman always passing like him and mom and good way to remember. But he it's about the money. I would mean you got him that's why I have Nachman said there's a difference between eight and between matters. That's what I might be what's the Camino. It could be now you don't try this at home. Clay at some if you have clay them that are made of bones. What's the clay like? So if clay them that are made of bones are not covered as soon as you right so if you have guest over so you're not going to say oh look at this new dish that I got for my anniversary. What's it made of? Oh it's made of a skull right? So that's probably not something you're going to do but at the same time it is expensive cuz you got to kill some people in order to put this together right? It's not such an easy collector's item but right there's a process of how you get there. So if it's about the clay covered as soon as you like said clay is going to be like eight. If it's about them of you got him clay them is expensive. I'll tell you something for us there have Nachman that based on this clay of Nachman and Nachman and the Nachman that we just mentioned which is clay. I'll tell you Nachman he told Nachman said clay at some to clay matters double. Don't want to comes to go make clay them and don't want to die. He said clay at some are like clay matters. What does it mean it's like clay mattress? It's not covered double or Nachman that said it's all about the money. Clay atom is expensive. It's for that reason it's not going to be one second. I'm a little taken aback from this whole discussion. The cloud of clay atom you have a cure that's made of atom is a tumor. Now you're going to say kind of why not? They all why not? Does it doesn't say it in the Torah? Torah mentions all the different materials that I'm a couple tumor. I name all it says a of it talks about the sackcloth. It talks about the or it talks about the that we mentioned earlier. Mentions everything. Doesn't say anywhere that a clay made of bones is a couple tumor, right? So I mean by the way don't confuse this with that some ways of a maze etc. Of course that's a of tumor to miss maze. But here we're talking about a clay that's made of atoms that was not Tommy and now it contracting being a couple tumor. Make a taste of that in the time of rice. Small of my time of it says in the context one of the many of the Torah that talk about of the Torah it says the whole my say is in this is in parshas matters when they didn't come back from Midian and they had all these clay and a lot of different materials that were Tommy. So they were instructed how to be a tire. So since the whole my say is in this whole. Now the words the whole my say is in Robbie small said it was extra. The whole way what's it coming to be my double abominable is in there's something that comes from is in a clay that was made from is in for example mean from the horns from the hooves to teach me that these things are going to become now why is this possible of a whole my say is in extra? Because we know already that uh sack that comes from is in is a couple tumor. We know that from is in is a couple tumor. We know the my say is in is a couple tumor. So what exactly is this possible coming to be my or probably the atoms that something I want to know. The horns the hooves that I didn't know from any of the previous that's the issue over here. Okay, it says small I know that is in is in bones on the show me how do you know others come and blame it says my say in came is in so I would give a shout out to probably has a good feel to it probably because that's what I was that's exclusive we give one example of a to know it's only two by that you bottom line is tasty club. Whoever told you that misses my couple to my it's a I know from this the whole is rubbish the and the not only of the of the anything other than that is going to be either way what was the second mission? Tell me tell me tell me is to take it tell me is tell me when it comes to what's the difference because it's compared to sack. Thus it has to be like sack cloth as opposed to is not compared to a sack tell me >> [snorts] >> tell me that's what I'm trying to tell you tell me tell me is tell me tell me tell me is tell me what's the difference of you and that being that all the way they have to be complete but I would it's for that reason they have to be complete but my is is even tell me yep either way. The long one final short mission this last mission deals with the laws of my sister which needs no introduction. I have to get them anything that in my sister as it relates to bitter almonds but the second is going to be part of the as it relates to sweet almonds I mean that's what it comes to the sweet ones but the maror, is going to be part of when it comes to the bitter one. So, our Mishnah is comparing and contrasting almonds, specifically bitter almonds and sweet almonds, as it relates to the laws of ma'aser. And here's the rule. >> [snorts] >> If you're chayev b'shkeidim amarrim, you're potted b'mesukim. And if you're chayev b'mesukim, you're potted b'maror. What does this mean? A braisa tanna rabbanan, shkeidim amarrim, as it relates to the bitter shkeidim, k'tannim chayavin. When they're very small, then the halacha is they're chayev b'ma'aser. Gedolim, as they cultivate, mature, p'turim, they're going to be potted. The reason is because the big shkeidim amarrim are too bitter to eat. They're mamash not even a ma'achal. As a result, you're not chayev. When they're klanchikes, then you're going to be chayev. Mesukim, when it comes to the mesukim, it's just the opposite. Gedolim chayavin. When they're big, you're going to be chayev. K'tannim p'turim. But when they're k'tannim, they're going to be potted. And the reason Rashi says this is cuz when they're k'tannim, nobody eats them. And when they're bigger, then you eat them already. So, it's just more balabatishe. The shkeidim amarrim you eat when they're small, not when they're big. You put the pepper too spicy when they're big. And uh shkeidim amesukim, you used to eat them when they're big, not when they're small. B'shmo d'Rebbi Yosi, Rebbi Meir mi'Shmuel b'Rebbi Avigdor, he said "Zeh v'zeh p'tur." That as it relates to shkeidim k'tannim, it doesn't matter if they're maror or mesukim, either way they're going to be potted. And the reason is because when they're small, they're not chashuv yet as a peiri. And it's for that reason, in that case, they're going to be potted. Now, what does that mean when they get older? Okay, so maybe the distinction will be when they're older. Shkeidim amarrim will be potted even when they're uh bigger, right, older. We're dealing with almonds. But uh even when they're bigger, as opposed to the mesukim, you'll be chayev. But he's just zeroing in on when they're k'tannim. The Mishnah's mashma is a cheilek, one yeah, one not. Zeh v'zeh p'tur. Amri lah, some say that what Rebbi Shmuel b'Rebbi Yosi said in the name of his father was the opposite. He said "Zeh v'zeh chayev." That once they're shkeidim gedolim, once they're bigger, at that point it doesn't matter if they're the Maram or the Mesukim. The Mesukim for sure, but even the Maram, either way, they're going to be Omer Rabbi Illa. Rabbi Illa said, "I need to be once Paskening a Maiseh Zev Lavtor." Then in both cases, when they're Katanim, they're going to be Pating them on the Maiseh I don't understand the Maiseh Zev Lavtor. How could the Maram that are big, that are so spicy? There's no way in the world anybody would hold that they should be Chayev. Am Rabbi Yochanan over Yochin and all your day or it's true, but you shouldn't but you could always make it sweet by exposing it to fire and being that you can sweeten it, that's why even now, if you didn't sweeten it yet, it's still going to be Chayev. Either way, this concludes today's Daf Xcel. So, as it relates to raid, I think it's Kedai to go back to yesterday's raid. Talk a little bit more about the Levi and and really, as we'll see, it's a a Dover Chadosh from two perspectives and it's raid that's not only Negaya the Levi and but it's Negaya the primary topic of the first half of Maseches Chulin which are the laws of Shechita. So, yesterday's Daf very much centered around the Pasuk in Parshas Nasso. The Vach etc. The Pasuk says "Me Ben Shloshim Shana Maya Ad Ben Chamishim Shana." Referring to the Levi. From the time they turned 30 until they're 50, A tongue twisting Pasuk. >> [snorts] >> But, the Pasuk describes the Avoda of the Levi and and it says from the age 30 to 50, that's when they went, lavoyd, avoydas, avoyda, avoydas massa. B'eil moyed. Yesterday's daf, we spoke a lot about what that meant, right? What was the job of the Levi? We read lishon ya'azov of the Rambam in perek gimmel, hilchos klei mikdash, the Levi's job was to be shoymer ha'mikdash. The Levi'im that were shoy'arim, the Levi'im that were misharim. He said over the side of the Brisker Rav that all Levi'im were included in the job of shmira tz mikdash. But as it related to being shoy'arim umisharim, that already required a minuy. There was a a a a a stereotype that a Levi got, "I'm a shoy'er, nice to meet you. I'm a shar mishar." Nice to meet you. And that was in contrast to the Kohanim, where there was no such thing I'm a zoyrik and I'm a makteh. But rather, there were paisos, there were goralos that determined mishoycheh, mikabel, mo'aleh, mizayrik, etc., etc. But the point is is that the Levi'im were shomrei ha'mikdash. The Levi'im were shoy'arim, they were misharim. We spoke about how when they yeted, when the midbar, the Levi'im had a whole specific job. So many psukim in the Torah that talk about how they used to carry all the keilim and the of the mishkan, the mishkan itself. They were in charge of all the logistics. This is what all in yom that we spoke about in yesterday's daf, and they're all included in this pasuk b'etzem. Mi ben shloshim shana umay'la v'ad ben chamishim shana kalabo, lavoyd, avoydas avoyda v'avoydas massa b'eil moyed. Stating that, if you take a look at the Daskenin and Ba'alei Tosfos on this pasuk, the Daskenin says, "Lavoyd, avoydas, avoyda." Shmako word. Shchita, hefshed, unito'ach. You know what it's referring to? It's referring to shchita, hefshed, unito'ach, sheheim avoydas hakohanim, which are really the job, it's the avoyda of the Kohanim. V'zeh hoyu oisim ha'Levi'im. Stating in that the Levi'im were the ones that did the shchita, the hefsek, and the nituach. >> [snorts] >> Like it says in safer Ezra and in Divrei Hayamim, regarding the Korban Pesach of Chizkiyahu and it says regarding the Korban Pesach of Chizkiyahu HaMelech, sh'hayu haLevi'im mash'itim, that the Levi'im were the ones that used to be mash'it. So says the Daskenin Ba'alei Tosfos, you want to know what it means that the Levi'im, their job was lavoid avoidas avoido, it means shchita, hefsek and nituach, three critical components of bringing every Korban, she'heima avoidas haKayanum, which etzim were avoid of the Kayanum, stating that the Levi'im used to do it. And that's the s'din of kol haBa, lavoid avoidas avoido. If you take a look at the Bachar Shar, who was one of the Ba'alei Tosfos, >> [clears throat] >> on the same pasuk in Parshas Naso, kol haBa lavoid avoidas avoido, shiyur, shchita, hefsek and nituach, she'avoida lavoidas haKayanum, v'zeh how you oisim, and this is something that the Levi'im used to do. Ayn Sham. But the Daskenin Ba'alei Tosfos and the Bachar Shar, in other words, this is coming from the Beis Medrash of the Ba'alei Tosfos, they said that what does it mean that the Levi'im did lavoid avoidas avoido? They did the shchita, the hefsek, and the nituach, because these were things that was the avoid of the Kayanum. Now at first glance, this is very very torach biur. Shchita was the avoid of the Kayanum? Shchita we know is lav avoida. Shchita is k'sheira b'zara. So what does the Daskenin Ba'alei Tosfos even mean when it says shchita, hefsek, and nituach, she'heima avoidas avoidas haKayanum? But the frad, it sounds like what the Ba'alei Tosfos are saying is is that shchita and hefsek and nituach also, which did not have to be done by the Kayan per se, was done not by any fremder, not by any zar, but it was done by the Levi. What does this mean? We learned z'vachim, we learned menachos, I think we all know shechita lav avoda hi. Shechita is kosher b'zara. And an am ha'aretz is avoda sakai hanim. And by the way, you want to know who does it? It's the Levi'im that do it. What exactly does it mean? It's something that's very very tarche bi. Now, the truth is that the askanim didn't just say it. The Ba'alei Tosfos said, "V'zeh hu you oisim ha'Levi'im." K'dei k'she I'll prove it to you. You find it by Ezra, and you find it in Divrei HaYamim, and you find it by the korban Pesach of Chizkiyahu HaMelech. So, what exactly are all these sukkaos that the Ba'alei Tosfos were referring to? So, just to get a little bit of a feel. This is in Divrei HaYamim Bais. It's perek chof tes, >> [snorts] >> pasuk lamed daled. The context over there is the korban Pesach that was brought in the times of Chizkiyahu HaMelech. There was a special korban Pesach that was brought in the times of Chizkiyahu HaMelech. We once spoke at an epic meshech chachma on this inyan v'ein kan makom ha'arech. B'kitzur, what Rebbe Simcha says is that just like the first korban Pesach that was born in Mitzrayim was mishchu yetrechem me'avoda zara ukulu chametz u'matza. So, every time in history when the Yidden was steeped in avoda zara, and now they were distancing themselves from the avoda zara, so they would bring a korban Pesach to be merachek them again mishchu yetrechem me'avoda zara ukulu chametz u'matza. And he says that's why you find the Chazal made such a big deal about the korban Pesach of Chizkiyahu cuz we know Chizkiyahu was the one who was mechaper for the aveiros that his father Achaz had done. U'vat k'mi dan va'ad Beer Sheva. And they found that there was this incredible renewal in terms of the dedication of the Jews to the Torah. And that's why there was such a huge deal about the korban Pesach because that teshuvah movement of Chizkiyahu's dor was manifest very much on the Yom Tov of Pesach through the korban Pesach. Cuz that's where the Yidden was always merachek himself from the avoda zara. But either way, the pasuk says as follows, "Rak ha'Kohanim hayu l'ma'at." There weren't that many Kohanim. "V'lo yachlu [clears throat] l'hafshit es kol ha'olois." They couldn't do the hafshata on all the olois. "Vayechasvu [laughter] ma'acheihem ha'Levi'im." said that brothers they helped them we tried to do the it was too much going on they couldn't do it so the helped them got involved he said let us help you a little bit so the helped them I'm skipping Parrot is talking about the times of Ezra here too we make a very big deal about the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the way this was the spirit of the carbon Passover that they brought which by the walked into a generation again that was deep in the desert and he began with the desert and that's why he brought this carbon Passover where wasn't it was never a carbon Passover like this brought right going back to the times of measure of a no and why is that the dog was again by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the true was through the carbon Passover that was in the but anyway the Passover there says that you should cut to have Passover by you because again the way the always the mish of mish who yet came out with this out. The first base hamikdash was destroyed primarily because of the chet of avodah zarah. And this is the beginning of bayis sheini they're doing teshuvah in the times of Ezra Kiyo Doa. The possuk says vayasu bnei hagolah es hapessach barbo asar lachodesh harishon ki hitaru hakohanim vahalviim keechad kulam tahorim ki gam halviim hayu tahorim vayishchatu es hapessach lechol bnei hagolah ulacheihem hakohanim valviim. And then they, who's the they? We mentioned the kohanim ulviim. They went, they shachted the carbon passover for their brothers the kohanim. So look at the noisa keilim on Ezra, they is referring to the leviim. So you have it by the carbon passover of Chizkiyahu Hamelech. You have it by the carbon passover of Yoshiyahu Hamelech. And then you have it again in the beginning of bayis sheini, the carbon passover of Ezra. That the leviim are the ones that are doing the shchitah. The leviim are the ones that are doing the hafshatah. And it's even more than that. It sounds like they're not just doing it. Vayachsku machem leviim. They're helping the kohanim because the kohanim are too overwhelmed and as a result they need assistance. And who's the one that's assisting them? It's the leviim that are the ones that are assisting them. So again, the baalei Tosafos is pshat in this possuk of parshas Nossoi is coming from Nach. It's coming from Divrei Hayamim Beis, perek chof tes, perek lamed, perek lamed hey. It's coming from Ezra perek lamed. These are obscure areas of Tanach, but I'm just reading what the baalei Tosafos say. And if you look up those psukim, you see meforesh that the leviim are doing it and when they do it together, how they're doing it is they're helping the kohanim. And again, how is this reconciled with everything we know? We're so used to thinking shchitah she'eirah bizar has nothing to do with the kohen. Why is it that the kohen is the one that it sounds like he's responsible for the shchitah? And by the way, the hafshatah and netichah as well. And they can't do it, so mamaila the leviim are coming to the rescue. Why the Levite? It doesn't have to be the Levite. It could technically be any Israel. What exactly is going on over here? So, I saw I saw this in the safer Simchas Yeshua from Hagoy Rab Simcha Maiman Shlita. It's in Arichus. It's 10 pages long and there's so much there. Afuch ba afuch ba d'kula ba. But just the ikyus side, what is nice to say shat in this gain of all the tosus which is a a b'charsha. And really he bases the whole Torah, all 10 pages, on his source from the Beis Halevi. The Beis Halevi is in chelek beis, it's in siman tes. And the Beis Halevi over there is discussing a Rashi that we've talked about many times in the Chabura. It's a Rashi in Maseches Yevamos daf lamed gimmel amud beis. The Gemara there brings a braisa that says zor shesh yemei b'shabbos is chayav skilah. A zor that does the avodah on Shabbos is chayav shnei zeisim. He's chayav mishum Shabbos and he's chayav mishum avodah. A zor is not allowed to do the avodah. And if it was on Shabbos, you m'chalel Shabbos, there's going to be a problem about that as well. And the Gemara tries figuring out which avodah is it because in order to qualify as the avodah, you have to check off two boxes. Number one, you have to be an avodah that a zor is not allowed to do. Additionally, you have to be an avodah that involves a chillul Shabbos. So, the Gemara says zor shesh yemei b'shabbos b'mai? What avodah was it? Ee b'shchita? Is it referring to shchita? Right, that sounds like a good one. Shchita for sure involves chillul Shabbos. But the Gemara says shchita b'zor sheira. We know shchita sheira b'zor. So, if that's the case, it certainly can't be it. So, says Rashi, shchita b'zor sheira. And if shchita is kosher b'zor, then in comes zorus. That means if a zor would go ahead and do shchita on Shabbos, you can't tell me he's chayav skilah mishum Shabbos umishum avodah. And the reason is because ain't shchita zorus. A zor is allowed to do shchita. So, if he's allowed to do Shkito, by him doing Shkito, he certainly didn't violate the issue of Zores of doing an Avoda. Fakes the Shara Melech. It sounds like from Rashi, that Rashi is saying that if a Zore would do Shkito on Shabbos, there wouldn't be a problem of Zores. But, it sounds like there would be a problem of Shabbos. Why? Because Shkito involves Shkito one of the Lamed Tes Melochos. Of a Fakes the Shara Melech, if Shkito is K'Shaira B'Zore, so what's the problem if a Zore does Shkito on Shabbos? A Kohen should have done Shkito on Shabbos. So, if a Kohen should have done Shkito on Shabbos, why should a Zore be different? Bishloima an Avoda that a Zore is not allowed to do. So, if you go ahead and you do it on Shabbos to the extent that it involves Chillul Shabbos, so you got two problems. It's a Zores, it's a Shabbos. But, if Shkito is K'Shaira B'Zore, so it comes out a Zore Shkito is no different than a Kohen Shkito. So, if a Kohen should have done Shkito on Shabbos, a Zore should also do Shkito on Shabbos. V'Zore K'Rashi Fakes the Shara Melech B'Shainai Azov. Zore Shishim B'Shabbos B'Mai Eebai Shkito. Shkito B'Zore K'Shaira. And therefore, ain't coming shishim Zores. Rashi is saying good say better. Ain't coming Zores, ain't coming Shabbos. Obizok the Shara Melech. From the fact that Rashi didn't say that. Rashi only said ain't coming Zores. You see that Chitas Rashi is that as much as Shkito is K'Shaira B'Zore, but on Shabbos, when we say that the Avoda is Hochin U'Truya, on Shabbos, it's Dafko if a Kohen is going to go ahead and do it, not if a Zore is going to do it. And the question is why? Zok the Beis Halevi in Chelek Beis Siman Tes. A Dover Godol, which is really a Soyed Nifla. And that is it's true a Zore is allowed to do Shkito. But, the Chiyuv Shkito, the Mitzva of Shkito, the Achrayus of the Shkito, that's not the Zores Achrayus. That's only the Kohen's Achrayus. And though Shkito is part of uh Hakrovas Hakorban, who's Achroi to bring a Korban? It's the Kohanim that are Achroim to bring the Korban. Being that the Kohanim are the ones that are going to bring a carbon, that means the and the of carbon cuz you can't bring a carbon without doing the that's 100% on the guy. It just so happens the Kohanim doesn't have to do every aspect of the by himself. He has a right to delegate. He can form it out. He can outsource. That's something that's his right. When it comes to the he can even outsource it to a but here's the point. The point is the the of the that's that's something that belongs to the guy. What is being to us here in is that the only time I'm allowed to do a on is is if I have a to do the I have a to do the I have an to make sure the is done. Whoever has the and the he's allowed to go ahead and do it. The is the only one that has the only allowed to do it. The yeah, I can get this contract and be the one that's going to do the but it's never going to be my I'm going to be doing it as an agent of the I'm going to be satisfying the obligation through my action. But being that it's not the of the not the of the so that's why you wouldn't be able to do it on what was saying is that the only time is is if it's your your your that's true for the not true for the so said that the if it's very in the Listen to these subtle but the fire. If you take a look at the This is the of right? Bringing the carbon oil. So the says one of the the all the thing. I don't you want to know the of the in the of the so by the way if you the so You do this Rico. You do the have shape. You do the work. He goes on and he tells you the whole my sale. So you want to know what the deal is. What is the name of the smith mean? How do you do the smith? The way you do the smith is is Kabbalah and Zora. Have shape, need to work, cooler color, right? She right. He goes and tells you all the name of the smith. At the end of the smith. It's not a bias but it's like a Kahuna. The myth of violence. That could be Kahuna. The coin the Kahuna. If the myth of the myth of violence includes in the how could the Kahuna say when I have this is not what you it's not true there's a myth of violence and they get everybody. The Kahuna. The have shape to work. These are things that I share with you. It's a fire dick. It's not true. Yeah 80% of it. What about the other 20%? What 20% of the myth of violence is good? Right? Right? Of course not. There's no question in the world that's part of the myth. So how could the Kahuna say when I have this is not? He shouldn't have said there's a Kahuna but that's not a Kahuna by the. Kahuna and there's a Kahuna it's not a Kahuna. If you take a look by the myth of violence. Myth of Kahuna. The Kahuna myth is much longer because a lot more going on with the Kahuna. In the middle. The Kahuna says. The Kahuna and Zora Kahuna. Kahuna. Have to say Kahuna. Kahuna Kahuna. So the Kahuna Kahuna Kahuna. Then at the end of the myth of violence again. The Kahuna myth of violence is not a bias. The Kahuna Kahuna. Kahuna Kahuna. So the Kahuna Kahuna. You know what the beer is? It's that last line. Of what the Kahuna is saying myth of Kahuna. The Kahuna Kahuna Kahuna. But it's not the Zora's myth. You want to know whose myth it is? It's the Kahuna's myth. And that's what the Kahuna of the is over here Kahuna. Kahuna Kahuna. that's why it's only what's he watching he's watching so many aspects of the that has no to but you could eat it things you can do with the women. Why is it it's a because there's an between who has the who has the obligation who has the responsibility versus who can physically be the one to go ahead and do it or could do the but it's not his the only the that's what the means what he said and that even though it's it's not a service. It's because even though he could do the but it's not his but it's not his fault. As opposed to as opposed to when it comes to the the has the and being that the has the and the has the for that reason that when it comes to the his is very much going to be but it's in the foolish in the this you said and that is it's but who had the who had the who had the responsibility to go ahead and do it that was all the that's what the body taste is mean in this over here in this love with us over here. Look at the name have shape the same way that says the same thing it's the way that the and the is a plea what do you mean it's the way that the how did this become the way that the it's the way that the it's the responsibility of the to go ahead and do the they granted don't have to do it themselves if they want to farm it out they have the right to go ahead and farm it out but it's their and that's what the Bali tastes like over here. It's partial. That's the beer over here in the Bali taste fest. That's the beer in the over there you see another component. You see another thing here. Again, the first that we're taking out of this raid is half of a fellow. And that is that even though but the not the so partial it's so partial, right? It's been staring us in the eyes forever. It's not the a mitzvah. It's the mitzvah. He has the mitzvah he has the he has the that's in the you've always That's the all the over here. In the who's is it? It's the of the rather. If he wants to outsource this to his this is something that he very much has a right to do but you see another thing. And that is that who did he use to outsource it to? He used to outsource it to the right that's what he used to do. That's the second part of the taste fest. The is the they have to be and he's to have to be this is the that's describing what the lady did. Not shame of the the used to do it and take a look at the >> [snorts] >> and and and that's a very good and go through all those you can see that that's what's going on over here. But what's the beer in that? The beer is partial. It's what we spoke about yesterday cuz really what is the job of the lady? The job of the lady is the says clearly that the other the to do whatever needs to be done. To do whatever needs to be done. That's their job. So you're right. It's a it's in the times of the they would be taking care of the logistics. The what the used to do was they were the they were the assistant of the we I don't know. I've never seen this visual. But this is what's going we've never we always the that's part of the equation. The Levi'im literally the executive assistants of the Kohanim. The Kohanim are doing the Avodah and they are giving you a gift. I'm giving you the Levi'im the Shunam La Harinu La Vonuv. The Mishna says, I looked around a little bit. I found it's in the Furnished Apartment. There's a Furnished in Parshas Korach. So again, the Sukam of the Levi'im are so worthy. I mean, just Bim Avos Avos Midbar Nosei Bnei Yisrael, you'll see it. But in other places in the Torah as well. One of the places in Parshas Korach, V'ani Hinei Lakachti Es Achicha HaLevi'im Mi Toich Bnei Yisrael Chelem Matanah Nosunim LaHashem La'avod Es Avodas Ohel Moed. So the Sforno says, Chayav La'avod B'Mitzvasam B'Chol HaTzorich B'Ohel Moed. The job of the Levi is to do anything that needs to be done. Right? You're hiring someone, what's your job? I'm very busy, I get overwhelmed, I need someone to help me. I need an assistant. Whatever I throw at you, I need you to get done. That's the job of the Levi. The Kohen has an assistant and that's what his job is. Chayav La'avod B'Mitzvasam B'Chol HaTzorich B'Ohel Moed. Anything that's going to have to get done in the Ohel Moed, anything Mamash Mi Davar Katan Va Davar Gadol, that's what their responsibility is going to be. And that is the Oimek of the Havana of understanding what Levi's job was. Levi's job is, he's the Kohen's assistant. That's the Meshech Chochma we mentioned yesterday. The Kohen is Tashmish K'dusha. The Levi is Tashmish D'Tashmish. He's the Kohen's assistant. That's why he's the Gover. That's Mamash what he is. That is his job. There is a few unique things that the Torah wants him to do. Shmira Mikdash, Shaya Remem Shaya Remem, Akiva Kachtani, if a Kohen would do it, he would even be Chayav Misa. So you have to learn that up maybe a little bit better. But the bottom line is, you want to know high level what the Levi's responsibility is, what's his job? It's literally he is the Et Nos HaLevi'im Nosunim La Harinu La Vonuv. He is the assistant of the Kohen. But just to end, the end of this Shtikel, Shav Shmuel Noam was Mitzayan Goyan. This Goyan is also in Divrei Hayamim. This is in Divrei Hayamim Aleph. It's perek vav, pasuk lamed gimmel and pasuk lamed dalet. The pasuk says as follows, "V'achai'em Halivi'im." This is the beginning of Divrei Hayamim, perek vav. So, Divrei Hayamim goes from mamesh from shesh dimei Bereishis all the way till when Divrei Hayamim ends. "V'achai'em Halivi'im." This is mamesh these parshiyos. The parshiyos that we're holding now by Midbar Nosei, by Re'eh, this is what's going on here in Divrei Hayamim. "V'achai'em Halivi'im nisunim l'chol avodas Mishkan Beis Elokeinu." They were given over for all the avodas of the Mishkan. I mean, again, you once you hear this right, it's of course it's what the pasuk means. "Nisunim l'chol avodas Mishkan Beis Elokeinu. V'Aharon u'vanav makhtirim al mizbach olah v'al mizbach haketores l'chol meleches kodesh hakodashim u'l'chaper al Yisrael k'chol asher tzivah Moshe even Elokeinu." You go through this pasuk a hundred miles an hour cuz it feels like you said this pasuk already five hundred times, right? Again, we're just repeating this over and over and over again. It's up to guy. "V'achai'em Halivi'im." Period. Shor Halivi'im, not the Kohanim. "Nisunim l'chol avodas Mishkan Beis Elokeinu." I know. L'sayei'a al hakohanim bishchitah, v'hefsheid, v'nitu'ach, v'she'ar avodos she'einam kosher bahem. He mamesh says what the Baalei Tosafos say in parshas Nosei. So, "V'achai'em Halivi'im l'chol avodas Mishkan." The next pasuk, "V'Aharon u'vanav makhtirim al mizbach olah v'al mizbach haketores l'chol meleches kodesh hakodashim." Ritzoinem lomar she'einam the guy in al b'chol avodas ein she'einam elah b'kohein. All the avodas that are not kosher only by a kohein, that the pasuk says, make sure Aharon had to know that this is something he had to do. No, it was the guy in is the Baalei Tosafos. But, the guy in is also being mefaresh the psukim beautifully. He says the Levi'im were the assistants of the Kohanim. So, the kohein knows, "Oh, v'achai'em Halivi'im nisunim l'chol avodas Mishkan Beis Elokeinu." I can ask you to do anything. So, the pasuk no. You have to realize that "Aharon u'vanav makhtirim al mizbach olah v'al mizbach haketores." one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of them one of one one the sun and moon and the stars, they're our highest assistants. And that's what you find in the Torah of the guy and it's Sukkot and that the Kohanim used to farm out even the that have to Kohanim farming out what does the Kohanim have to do with yeah because the of the mitzvah that's very much the Kohanim. But who used to help him with all this? It was the Levi that used to help him. Either way, two in Beit Midrash for a base Kohanim. The first Kohanim is that even though it's bizarre but at the end of the day the of the mitzvah the of the that was something that belonged very much to the to the Kohanim based on the base of Levi the of the Kohanim the of the of the mitzvah and the mitzvah of the second Kohanim is is that the job of the was to be the to be the assistants to always help out the Kohanim. So in as much as the Torah gave certain roles to the Levi and they're very unique if a Kohanim does it he's a mitzvah and even if a Levi does the other Levi's job even that's going to end up being an issue. But you want to understand the job of the Levi in the Beit from a high level he's the like what he's doing is he's there to assist the Kohanim and everything he needs to do be it the avoiders that the Torah told him he should assist the Kohanim with or be it a any avoider that's the responsibility of all avoiders even the ones that are the responsibility of the Kohanim. But at the same time that bizarre who was the one that very often was always the Levi. That's why you find the doing the you find that doing the again this is just another slob another layer in terms of understanding a little bit better what the role of Shiva Levi was in the Beis Hamikdash.