Chulin 47

Today's daf is chulin daf mem zayin. And we are three lines from the bottom of daf mem vov amud beis v'omar Rava. Today's daf has been learned as a z'chus refuah shleimah for Chava Miriam bas Malkah Freida and [ __ ] ben Chaya Leah. So, we're moving along in very technical dafin in perek ilu treifos, specifically we're discussing the anatomy and physiology, the laws of treifos of the re'ah, of the lungs. More specifically, different memras that the great Amora Rava said with regards to the re'ah. Says the Gemara, v'omar [snorts] Rava, Rava said, "Hanei tarti unni two lobes of the lungs d'srichan l'ahadadi that are attached to each other by [snorts] some adhesion, less l'hu bedikah, they do not require bedikah." The reason they don't require bedikah is because that in and of itself is a siman muvhak of a treifah, and as a result, what's the point of being bodek? After the shchitah, the shochet did a bedikah to determine whether or not this animal was a treifah. Well, if you see two unni that are srichan l'ahadadi, says Rava in a rather dramatic way, "Less l'hu bedikah." Rava could have simply said, "It's a sign of a treifah." But, he said it with a gishmak. "If you have this situation inside the re'ah, don't bother checking. That is without a doubt a sign of a treifah." But, le'ah maran said Rava, "The only time this is true al shleikei sidran, in the event that the two unni, the two lobes of the lungs that are attached to each other are not two lungs that are naturally next to each other. Aval k'sidran, but in the event that it's two lobes that are next to each other that are attached by this sircha, this adhesion, heinav r'vi'ayo, that's the natural way that they grow, and as a result, that in and of itself would not be the sign of a treifah. It's interesting to note that these three lines right here in a way underpin what from a halacha l'maaseh standpoint is the majority of hilchos treifos. So, you've probably heard of the term kosher versus glatt kosher versus glatt Beis Yosef. That machlokes is related to another term that should be somewhat familiar, and that is sirchos, the ma- core to the concept of the sircha is three lines of Gemara Chullin and Vav Lamed Beis. Now, to be fair, the Gemara is going to revisit this idea again in Daf Mem Ches, which is tomorrow's Daf, and Be'ezras Hashem, in the rain on Daf Mem Ches and Daf Mem Tes, we're going to go through tizammen the background to understanding the difference between kosher, glatt kosher, and then the shpitz of the shpitz, which is the glatt Beis Yosef. But for now, just to understand pashut pshat in the Gemara. Rava said that if you have two lobes, these wings, ears, whatever other adjective Chazal used to describe, but the lobes of the re'ah that are attached to each other, that could be a problem. But it's only if the two lobes that are attached to each other are not lobe A and lobe B. Because if that's the case, chani and D or C and E, that's when you're running yourself into issues. There's a big machlokes Rashi and Tosfos pashut pshat. Why is it that a sircha is a treifah? Rashi says that the reason a sircha is a treifah is because what causes this adhesion? It's probably because there was some hole in the lung, and the natural healing process of that hole >> [snorts] >> created this sircha. Point is that the sircha is a sign of the fact that there was a nekav, and if there was a neckef, that would be a problem. Tosfos asks a lot of kashas on Rashi. One of the more obvious kashas on Rashi is that in the event that a sircha is a sign that there was a hole. So, what's the difference if the sircha is shaloikes sidron or if it's kasidron? At the end of the day, you could have two lobes that are mamesh next to each other, but if there's a sircha and scientifically what that means is there was a neckef in the reya. So, if there was a neckef in the reya, there was a neckef in the reya. It's [snorts] for that reason Tosfos learns that the reason a sircha is a problem is not because it's a sign that there already was a hole, but rather it's a sign of what's going to come. It's a sign that there is going to be a hole and that's why there's a distinction. In the event that these are two unam that are not next to each other, so then the tension with the sircha is going to create the neckef. If they're next to each other, I know we be say you they're growing in their natural form and there's no reason to assume that this is going to develop into a neckef. Now, what's pashut pshat in Rashi? It's m'vu'ar in Rashi that even though a hole in the reya is a treifa, that's the Mishnah we saw a lot about in yesterday's daf, we'll see more about it in today's daf, but at the same time there is this idea that in the event that we can ascertain that the hole healed itself properly in a way where you don't have to assume that there's going to be some sort of relapse afterwards and it's going to go back to being in a state where there is a neckef, well, the matziv of the neckef bereya gets reversed and as a result you don't have to worry about it. The reason the Rishonim struggle with this is because there is a m'fu'ar later in perek eilu treifos, but the Gemara says you can't reverse the treif. So, if you can't reverse the treif, you can't reverse the treifa. So, good, you have to start saying s'foros, but either way that's what's m'vu'ar in Shita Rashi. Then, as much as a neckef in the reya would be a treifa, but at the same time to the extent that it healed in what we perceive being a permanent way, that would undo it. That's the the between if the sircha is shaloike kasidron versus if it's kasidron. If it's shaloike kasidron, there's a neckev that's not going to heal. If it's kasidron, there's a neckev that's going to heal. But again, this is all shitas Rashi. Going to Tosfos, the sircha is not a sign that there was a neckev. The sircha is just a sign that there is going to be a neckev. And the only time the sircha is a sign that there's going to be a neckev is if it's shaloike kasidron. If it's kasidron, not again, we went through this first gemara a little bit more because it's so critical and so crucial in terms of the backdrop to understanding the halacha l'maaseh of the laws of treifos. Either way, another member from Rava. Amar Rava, Rava said on the top of daf mem zayin amud aleph, "Any tartei bui d'smichan adadi, if you look at the lungs and you see two blisters that are right next to each other, less l'veadi kusa, you don't have to be baidik." The reason is because that's a sign that for sure there was some sort of neckev. Rashi says, "Kim lei l'Rava, Rava had some sort of misoyeh that in the event that you see two blisters next to each other, for sure there was a neckev." Chada, what would be if there's one blister, but um is chazik tartei, it looks like two. So, you're trying to figure out is it one or two. One blister is not a sign of a neckev in the reya. Two blisters, yeah. So, you want to try to figure out is it one or two. The point is you can't tell. My seen on sulva, so you do is you bring a needle, old school, ubazina la, and you make a little bit of a hole. Ishafna adadi, if all of the pus that's inside this blister comes out of that one hole, chadi, obviously it's one. Uksherin, it's going to be kosher. Ee loy if only part of it comes out, well, that means that there were really two blisters there. That's why only part of it went out. It's the part that was in the blister that you popped. Well, if that's the case, tarti neino utreifa, it's going to be considered a treif. Amar Rava, Rava said, "Hey, unni is lei l'reya." So, the reya has five of these unnim, these ears, these lobes. Apa klapi gavra, in the event that the animal is hanging from its hind legs with its face facing the gavra, facing the person, facing the shochet, the bodek, the person who's working with this animal. Well, if that's the setup, then class of me and me now, this guy is going to see three unum to his right, meaning the right side of the rayo. The tiny one is smaller and there's going to be two to the left. Says [snorts] Ruby, these are the halachas. If there's less than five or yeser or there's more than five or cholef or instead of three to the right and two to the left, ratios are reversed. Maybe it's three to the left and two to the right. Treif in all these cases it's going to be a treif. Stating that is what the Gemara says. Yeser though, that's what the Gemara says. There was once an animal that had one extra lobe in its lung that came to Mar bar Mar. Obviously somebody brought it. Had the yeser of Rav Acha was sitting at the doorstep of Mar bar Mar's house. Amora says, so when this person, the shochet, walked out of Mar bar Mar's house, Rav Acha turns to him and he tells him, what did he tell you? I'm curious to hear. He was getting shimus was Rav Acha. Stam Rav Acha by the way is Rav Acha bar Rav. So Rav Acha bar Rav was sitting at the doorstep of Mar bar Mar and he's trying to get a little bit of shimus. So what did Mar bar Mar say? He told me it's kosher. Meaning the fact that it has an extra lobe is fine. So Rav Acha told this butcher, he said, I think you should come here. I think you should go ask him a second time. So the butcher goes in and he tells Mar bar Mar that, you know, Rav Acha is sitting at the doorstep and he wants me to get a second opinion from you. Meaning he wants you to take another look at it. He told him, go tell the person that's sitting at the door. Who was Rav Acha to ask? Let's ask Rav Acha bar Rav. I know where he's coming from. He's coming from the fact that Rav had a whole of how you deal with a lung that's like a little eccentric. Well, as it relates to what he said regarding yeser, we don't pass him like Rav. In other words, it's going to be kosher. Stating that you have to read the fine print. This is only true if that extra uni is on the row of where all the unis are. I will be knee knee, but let's say it's in between the right side and the left side, so it's stuck in between. Trayf or then already it's going to be a trayf. Says the Gemara Maseches Bava Bainie Bainie doesn't come to Rav Ashi. There was a Bainie Bainie type of Raya that had an extra lobe, but it was in between. And it once came in front of Rav Ashi. So over Rav Ashi the Mitzrafa, Rav Ashi wanted to make it into a a trayf, right? Because there's an idea of Yaserus being a trayf. And even though Mar Mar held that you could be meikel, but even he agrees that if it's Bainie Bainie it's going to be a trayf. So Rav Ashi wanted to for sure make this into a trayf. Amud Aleph Rav Huna Mar bar Avya, Rav Huna Mar the son of Avya told Rav Ashi, >> [snorts] >> "Kol Hani Chivi bar Yosa Hachi Islo." So I don't think you should make this into a trayf because there are so many animal bar Yosas that have this extra Uni in their Raya. So what's Chivi bar Yosas? Rav Ashi has two Pshatim. One Pshat Rav Ashi says bar Yosa means like outside, the ones that are Royas b'afar, they graze out in the field. But Amud Aleph Brias Shmeinis, these are like the real strong animals. But the bottom line is animals have it. And because animals have it, I don't think it's an a sign of some ailment, some illness, something unusual. As a result it shouldn't be a trayf. Not just that, Rav Huna Mar bar Avya told Rav Ashi they even have a name for this Uni. V'koru lo Tabachi, the butchers call it Inunisa d'Varda. They call it the Uni of d'Varda. A Varda is a rose. Rav Ashi says why they call it a rose, for two reasons. Number one, it had the texture of a rose. And number two, it was red like a rose. But either way the Gemara says Hani Milin, the only time this is true that it's okay is Migavoy. That's only Rav Ashi says Mitachas, if it's on the bottom part of the Raya. Aval Agav, but if it's on the top part, or some say Tatoy means underneath, Gavoy mean would be from behind, then a Filu Kitarpa d'Asa trayf. That's a tricky word there, Tarpa. But even if it's not Kitarpa d'Asa, but it's Kitarpa d'Asa, right? Tarpa is with an aleph and treifa is with a heh. But a tarpa da asa means the leaf of a hadas, even if it's so small, it doesn't matter. That in and of itself is going to be a treifa. So, either way, a whole discussion over here in the Gemara regarding a lung that has an extra uni. So, Rava had put that in his Shulchan Aruch of all these deformities of the re'ah and that are considered treifa, this would also be considered a treifa. Saying that in my held no, really would be kosher. However, the one that's beni beni would be a treifa. But what we see is that even the one that's beni beni lav dafka is going to be a treifa. Because kol hanichivi ba'riyosa achi yushlu. It even has a name, it's called the inunisa de'varda. Okay, so does that mean that it's always going to be okay? No, it's only going to be okay if it's gavoi, but if it's gabah, it could be so small, it could be like the not treifa like the tarpa da asa and even then it's going to be considered treifa. Amar Rav Nachman, "I read the damyulo ushta. If you have a lung that's like wood, treifa it's a treifa." What does that mean that the lung is like wood? The Gemara is going to bring three shots. Ika dami something because it looks like wood. Ika dami bigishta some say it feels like wood. Ika dami going back to the chazusa, this is not a third shot, but this is a peirish on the aforementioned shots. So, some say it's bechazusa. What does it mean bechazusa? Den aficha. It means that it's Rashi says bloated and as a result it has a white color, which is the color of wood. Ika dami some say the fecheiza, that what it means is it feels like wood. What does it feel like wood? It's hard. So again, it's a little tricky this Gemara. I [snorts] read the damyulo ushta treifa. Some say it means bechazusa, some say it means bigishta. Those are the first two ika damis, two peirushim and what it means that the re'ah is like wood. It looks like wood, it feels like wood. The next two ika damis are a peirish to peirish. It's a peirish on the first two ika damis and it's a rishon rishon ba'achrin achrin. Ika dami de'lo that's the pierce of it's bloated. That's the of why you would look like one what we doesn't look like what it's white like that's a pierce on the fact that it feels like what was made it feels like what it's hard stating that this is the fifth but it's really the first shot and that is the sheer that when we say a rate that's down you will the tray for me when it's smooth the less they it doesn't have little ways of determining when we go from one to another again the way is supposed to have five of these so you would expect that if you would put your hand over it you'd be able to feel the indentation and you'd be able to know where you go from A to B to C to D to E in the event that it's smooth it doesn't have the that's what we mean when we say that it's like what bottom line is either it has the color of wood or it's hard like wood or it's smooth like with three white raps when he said hi radio the tray for says the one I'm a rough another halacha from rubber related to the radio kick share in the event that the radio looks blue it's going to be kosher in the event that it's black it's going to be a tray for life it's black is going to be a tray for this is what I'm going to say sure I'm going [snorts] to say this is in the laws of he said that in the event that a woman has done that's black so the she's a and the reason is because we look at it as who it's red that just has men turn black but the point is black is a sign of blood black is a sign of blood if you have a radio that's black that's very bloody there must be some issues going on over there and it's that reason that is going to be a tray for so if it's kachal, it's going to be kosher. But if it's shachar, then already could use it like dye, right? Black ink, then already it's going to be a treif. What about your reika? What if it's green? So, yerek sometimes is yellow, sometimes it's green. But if you look at Rashi, Rashi says k'mina asofen. Rashi says like grass, so I guess it's green. Smits says the Gemara, "Kashair it's going to be kosher mid d'Rabbanan based on something Rabbanan said. Aduma, [snorts] what would be if the reia is red? Kashair that's also going to be kosher and that's also mid d'Rabbanan based on something Rabbanan said. So, what did Rabbanan say? And did Rabbanan say something about treif? The answer is no. This Rabbanan is actually a famous Rabbanan. It was something that he said in the context of milah. So, a tiny bit of a digression. Time we're going to the bris. Nassan Rabbanan Pamach Shulchan Aruch K'lalei Yayin. I once was b'krak ya'ayin. Pas isha achas l'fanai and there was a woman that came to me. Sh'malah b'narishim maytz shnei umaytz. She had two sons that she gave bris milah to and rachmana litzlan they both died. Shlishi heavy at ul'fanai. And she had a third son and she didn't want to give him bris milah cuz she was afraid. So, she brought her son to me and she said, "What could I do d'Rabbanan?" Reish Sefer Rabbanan said, "I looked at this baby. Sh'haya adom man." I saw the baby was red. "Amarti la, told her, 'Biti, my daughter, amtini loy achshav yivla b'damay.' What's going on over here is is that the evarim haven't properly absorbed the blood. Wait a little bit until it absorbs the blood and then it's going to be okay. Meaning, the reason your two older children died is because they had some issue that they bled out as a result of the milah. And the reason [snorts] they bled out is because the blood is not properly absorbed in the body. Give it a little bit of time, it's going to absorb it a little bit better and then you'll be able to do the bris milah, there's not going to be an issue." Says the Gemara, "Imtini loy." She waited. "Umalah isha she gave her bris milah. D'chaya the baby lived. Vayikra'uha Nassan they used to call the baby Nassan Habavli, not Nassan Nassan Habavli with the surname. They would call him literally by that name. Al sh'may Nassan was the one who's talking." He said, "And then, you know, obviously named after me. So, Aruch Even Ha'ezer Siman Kuf Daled K'lalei Yayin. nothing about he said I was once a kaputkia and you wouldn't believe it, a very similar story happened to me. Not the same story, you have to look at it carefully, but it's a similar story. A woman came to me when I reached she and again she brings to me her third son. I saw the child show you Yarak. The child was Yarak. So, usually you would think that Yarak means yellow, right? A baby that's yellow sounds right. But in the context of Rashi taiching Yureiko was a green and as we'll see in a minute we're bringing this bris to support Rava's halacha so maybe it's green. But either way, oh your Yarak, he that's the boy. I looked at the child but he had no and I realized the child did not have dam bris and was being manifested itself in this color of Yarak. So, I told this woman PT, my daughter, wait until the color changes until the baby develops the blood that in it this baby was very pale and he understood that it's pale because it was suffering from a lack of blood, right? As a result, Rava Nassan Abba says, right, wait until the hemoglobin builds up a little bit and like this the blood count will be higher and you'll be able to do a proper bris bris milah. She waited and then she did a bris milah and the baby lived and they used to call this baby Nassan Abba Alshmi after me. Bottom line is a classic fascinating mark. By the way, we once suggested that could be the reason why Nassan Abba is traveling around because we know Nassan Abba was a shutif, the unsung hero of the formation of the Mishnah. Rava was the unsung hero of the formation of the Talmud. Rava Nassan Abba is the unsung hero of the formation of the Mishnah and we once said over Rava said it could be that it could be his role was that he was Nassan Abba and we know that Nassan was in Eretz Yisrael and he had to bring all the bris is everything from Bavel. It could be not just from Bavel but from all the right all the surrounding areas. So nothing about Bavel is traveling. Could be this is all part of his gesheft and part of his role in the creation of the Talmud. But the bottom line is what do you see from here? You see from here that in the event that you see the color of green or you see the color of red, this is something that can be reversed. I mean it's a sign that something is off right now. But doesn't always have to be that way. Just like the baby that was yorik. What did nothing about Bavel say? Hamtini and you'll see everything is going to be okay. And the baby that was yorik. What did it was odem. What did nothing about Bavel say? Hamtini and everything is going to be okay. Zoch der Rava. Well, if that's the case, I think we have a a tzushtel and that is in the event that you have a rayo that's yorik or that's red. Just like we saw from the maiser of nothing about Bavel, this is an issue for sure cuz the prism would have killed the baby. But at the same time hamtini law and everything is going to be okay. So to with the rayo, it's not a sign of a a treifa and as a result it's actually going to be kosher. Amrav Kahan, Amrav Kahan said, "Kikavda, a lung that looks like liver kshneira is going to be kosher. Kibistra, if the lung looks like basra treifa, it's going to be treifa. Let's see money how to get a good way to remember which is which. Ooh basra basra the treifa shmach. So basra basra the treifa that in the event that the rayo looks like basra treifa, that's a bad sign. Amrav Sama brei der Rava. Haye rayo dedamyo kikashusa ukimurika ukigoy biyasra. So if you have a lung that looks like kashusa, these are hops of beer fame. Kumurika is saffron, very expensive spice. And biyasra is an egg. If you have a rayo that looks like those colors treifa, it's [snorts] going to be kosher. Rashi says that these are all minim of yorik. They're all forms of Yorek. What's the point? That even though we said earlier that Yorek is not a sign of a treifa, we learned it from Nasan a Bavli, but there are different shades of Yorek. And therefore, if it looks like kashusa marikem bayosa, it's going to be treifa. Eli Rokni Shari Kidami, okay, so right, we said Yorek is supposed to be kosher. When is that? Kikarasi, that's when it's Yorek like leek of simonem of Rosh Hashanah fame. Omar Rabina Rabina said, "Otem Bereya." In the event that there seems to be some uh pkak, right? It seems to be uh some clog inside the lungs of the animal. So, there's clearly something there. As she says, "Tuchda demetamtam." Right? There's a timtum not a layva, timtum arraya. Filoi ayo zika bigavei. And there's no zika that's going in. So, the shochet is blowing the reya. Right? This is not the first time we've seen this. Clearly, to try to determine if this treifis is, he's blowing into the reya, and there's one part of the lung that's not inflating. There's clearly some uh obstruction there. And the question is, is that a sign of something that would render the animal a treifa, or is that not? So, Rabina says, "This is what you're supposed to do. Masina sakina, bring a knife vikarina uma." And you should go and cut it. It is ba mugla, meaning that area where the clog is. If there's pus, vadai machmas mugla hu ksheya, then probably the reason you had this backup, the reason the zika wasn't going through, was a a result of the pus. Pus is not a sign of anything too terrible, and as a result, it's treif, it's not going to be a treifa. Filoin, if not, so now we're ready you have to figure what's going on. So, now you got to do another procedure. Some may say "Nila gatfa ayuruka." So, you take uh a feather, or you take spittle, and you put it on on top of it. Im vatzvatzah, if it starts uh fluttering, >> [snorts] >> then ksheira, it's kosher. Filoin, and if not, treifa, it's a sign that it's a treifa. Meaning, if it's going to flutter, so that's a sign that there is a little bit of Zika that is getting through. And if Zika is getting through, so then it's a sign that this clog that you thought you had over here is not so bad. If nothing is getting through, again, there's no pus, and clearly nothing's getting through cuz nothing's fluttering, well, in that case, treifa, it's going to be a a treifa. I'm going to be honest, I'm going to be honest, krum shaal machmas makah b'reiyah einah krum. In the event that there's a a krum, there's like a a scab that the lung has, and it's clearly machmas makah, da loch is einah krum, it's not going to be a krum. The point is the reiyah is going to be a treifa. This is a very important one line. And really, this one line takes us back to shitas Rashi b'tivuas hadaf. And that is, R' R' Yoisef said that if you have a reiyah that has a scab, that's a sign that there was a makah. Meaning, a makah, there was some sort of nekiv. A nekiv in the reiyah is a sign that it's going to be considered a treifa. If you remember, here from Rashi, Rashi's shita is that's only true if it doesn't heal. But if it heals, it's going to be okay. So says R' Yoisef, what if this a scab? Is the scab considered healed? The answer is no. Krum shaal machmas makah b'reiyah einah krum, it's not going to be considered krum. Now, places would say einah krum meaning it could stick, it could not stick. Once the animal is a treifa, it's going to be a treifa. Rashi, like we mentioned, holds that really a sircha to the extent that it's going to stick, like the two woundim that are next to each other that are attached by a sircha, that already is considered a reversal, but that's only because it's takah going to stick. The point of krum shaal machmas makah b'reiyah einah krum is not that it's not going to stick, it it it it's takah, it's that it's not going to stick according to Rashi. And because it's not going to stick, so it's for that reason it's going to be okay. So again, either krum shaal machmas makah b'reiyah einah krum because I don't care, you can have a krum from today till tomorrow, it's not going to help you, or it's because b'mitzius it's not considered a refuah, and that's really about machlokes Rashi and Tosfos in the beginning of the daf. Amar Rav Yosef, Rav Yosef said, now this Rav Yosef better sound familiar because we learned this together yesterday. Hai re'ah d'afsha, so again, the butcher takes the re'ah out of the animal, he blows in it and it's hissing, it's making a lot of noise. It's a sign that there might be a nekav somewhere and that's what this noise is, a nekav in the re'ah. Obviously it's a problem. But he doesn't know if there's a re'ah or not, he doesn't even know where the noise is coming from. So he's got he has to roll his sleeves up literally and get to work. Yadinan neichash, so if he can figure out where the noise is coming from, man chila gadfa kilay ruka, so he takes either a feather or a straw or spittle and he puts it on top of the ear. Eem d'afsha v'soref, it's m'vatzvis treif, it's a treif because there's too much air coming out. V'lo eem nafshi, it's going to be kosher. V'lo eem dinan lo, let's say he doesn't know where the hissing is coming from. Tzam meisa mishichusa d'may churi, he brings a little bucket that has lukewarm water umay sfina l'vaga d'lo and he puts the re'ah inside of it. D'chameemi loy, don't take boiling hot water because it's going to cause the hole to contract and you're not even going to know if there's a hole there. B'kriri, if it's cold loy d'matashni because it's going to cause it to expand and it's you're going to get a false positive, right? Ela b'kiyan l'vav b'shuri, what you should do is you should take lukewarm water. Eem d'afsha v'soref, if it's going to be m'vatzvis treif, it's going to be a treif. V'lo eem nafshi, if not, she'er it's going to be a kosher. Now, what's this hissing going on? Like what's happening here? The reason is tatoy ink, if we assume that the lower membrane, remember the two membranes of the re'ah from yesterday's daf, the tatoy has a nekav e lo loy inkif, whereas the other one does not have a nekav. V'ay dafsha zig d'vei d'vei loy, and the reason it's zig is because there's a little bit of air coming out, but it's not m'vatzvis, it's not on that level where it's actually getting out. There's a hole in the tatoy, not in the loy. And the Gemara had brought this in yesterday's daf to prove that a nekav in the tatoy, not a nekav in the loy, it was a whole discussion in the Gemara is itself not going to be a treif. Amar Ulla amar Rav Yochanan, re'ah she nishbach k'ki d'ungshira, if the re'ah to the point that you can literally pour it. Give me a glass of ray, no worries, right? If [snorts] it's at that point, you would think this is a treif on arrival. No. that in the event that one of the internal organs have a hisaron are missing something, it's not in and of itself considered a hisaron. Our Mishnah said that in the event that the ray has a neck of or it's khaser doesn't [music] mean that it's khaser bakhuts. It means that one of the membranes has a hisaron. It's not the actual ray. But it's me bakhuts. Well, how do you know neck is? It must be it's the inside part of the ray. It has a hisaron, not the part that's exposed. But when you into the kishkes of the ray, right? That's an axiom. But in the kishkes of the ray, that's where this issue must be. Must be that a hisaron in me is considered a hisaron. That if the inside part of the ray becomes khaser, it's to the point where it's like kitoin. Even so, it's going to be kosher. Is it a babble? I love about the turns of when he says "Ooh, look." It's like our Mishnah. The Mishnah says if there's a neck of or there's a khaser. Neck of means the membrane. We went through that already. It means the membrane. What does khaser mean? It means the membrane. That's a neck of by definition. So, must be it's me bakhuts. So, you see not like your and not like your babble. You see that in the event that it's a treif and the babble of hisaron in me is really shmekh khaser. said the Gamara says I'm going to tell you that what it says in the Mishnah it means the membrane was faster it means I'm going to tell you what was your cash show your cash show was well that's the case I know Nick for right what's the difference between Nick even Nick even is a hole so something's missing so isn't that the same thing and if anything it's more than that because his arm is even worse than Nick for right you can technically have a Nick of that doesn't have a hole right how do you have that there's a hole but you didn't lose any matter just the area around the hole expanded a little bit so it's it's even worse than Nick for but the Gamara says yeah it is worse than Nick for and that's precisely the point as we're going to see let's the reason the Mishnah mentioned Nick for and his arm it's the gave what saying the Mishnah regarding a Nick even the ray of the arm and said the Mishnah said that if the ray has a Nick even if itself is not necessarily a problem unless the Nick of goes all the way to the base point noise right that's the simple the brain guy of the of the ray of the reason the Mishnah split Nick for and his arm is because in Shimon's world is a the only time it has to go all the way to the base point noise I will Nick even is in the matter that has a I feel even is going to be a Nick even and his arm is both in the membranes because if it's in the ray itself so I don't even so why do you have to tell me both isn't it the same thing and if anything once I know Nick for I know his arm the answer is yes and yes but at the same time it happens enough to me in Shimon's world where enough to me is that who holds that a regular Nick even the ray of doesn't render it a trade for that's only true if there's no if there's a it would render it into a trade for the reason the Mishnah mentioned the neck of that's less b'sahn and the neck of that's his b'sahn is because of the nafka minna l'halacha that you can have in shita d'Rav Nachman. If it was not Rav Shimon in the Mishnah, all you would mention is nikfa and I would know everything that I need to know. Rav Chananya or some have the girsa Rav Assi chalash ol l'gabei Rav Nachman. Some have the girsa Rav Yannai Nachman. So if it's Rav Chananya, then it was ol l'gabei Rav Nachman. If it's Rav Assi, it was ol l'gabei Rav Yochanan. But the Gemara says, we'll go with the girsa we have in our Gemara. Rav Chananya chalash ol l'gabei Rav Nachman v'chol gedolei Adar and ol gedolei Adar aisu k'mei Reish Shmuel b'chol kikitain. So they came to bemevaker choleh Rav Chananya and they brought Rav Chananya a reiya that was nishbach kikitain v'achshav and he says it's kosher. It feels a little bit like they were trying to be ma'ir in Shamayim that just because someone is in a massive that looks like treifa doesn't necessarily mean that the person is a treifa. Otherwise, what's pashut p'shat in the story? But either way, you know, we brought you a gift. It's not a bottle of wine, it's not a sefer, it's not a get well card, right? We have a reiya she nishbach kikitain. Oh, thank you. How did you know I was in the market for a reiya she nishbach kikitain? This is probably the rest of the story. But either way, I'm a rubber rubber said who would come to some points. The only time it's true that a reiya she nishbach kikitain is going to be kosher. And again, this is based on the idea that achshav mebifnim is lo sh'meichan. That's only if the simponois are still there. These infamous simponois still have to be there. Amalei Rav Achabrei d'Rav Nachman Rav Ashi. Nachman. Amalei Rav Achabrei d'Rav Nachman Rav Ashi. Now you dinon. How do you know if the simponois are there? Amalei Rav Assi, he said, "Ah, there's a science experiment that everyone could do literally in the comfort of their own home. My seen and so other kunya. What you do is as she says, you bring a ka'aras shel cheres, you bring a plate that's made of earthenware hamuchpa b'avar covered with lead. If you and you take this and you pour it into this car is if it has like white lines trade for sign that it's a trade for and if not it's going to be kosher. What's the point? If it has these white lines it's a sign that it's that disintegrated so it's like there but not the way you want them to be there. So in the event that That you see must be the trade otherwise going to have said that you might go. The that was so Rashi says what does that mean? It's also The inner that you can make salsa. So it's a little bit but it's not 100% means when the whole thing was liquefied. You can literally pour the whole thing out. But over here it's this right now a little bit of it is missing. So said the guy if the is membrane that surrounds the area it's going to be kind of it's a little bit like a video video is even if the gap that you have now in the area as a result of what spilled out is big enough to be a video so that's missing a lot right? It's still going to be in the event that the womb of the animal was taken out it's also but this has nothing to do with the area but has been traded and finally his in the event that the liver became wormy say how you might this was a real story although I see I have no and the they were the ones that had the story and they regular three times in Yavne. You don't know being regular in Yavne right? It's a little bit of an accident more on regular has to be in it's the But is obviously when the sun had was in Yavneh, and even though they couldn't be mikayem the real aliyah l'regel because the real aliyah l'regel has to be the makom hamikdash, and the real aliyah l'regel comes with korbanos, you can't bring korbanos in Yavneh, obviously, right? So there was some form of aliyah l'regel even after the churban kiyum d'Oraisa, I mean d'Rabbanan, but the bottom line is l'regel shlishi, by the third yom tov of Tishrei, they said that it's mutar. This concludes today's stuff. So as it relates to raid, I think it's kedai to go back to a Gemara that we learned together in yesterday's stuff. I had the zchus to speak to Rav Moshe [ __ ] Yokeved yesterday, and he asked me if I spoke out the Machon Torah from the Hilchos Sofer on daf mem vov, and I'm guilty as charged. I told him that I didn't, but it's a it's a mar'eh makom d'flah. It's related to something that we've spoken about together several times already, aber der Emes meged sh'bo l'chiddush, and bifrat, I think it's gishmak to speak out because it's noge'a chulin d'daf mem vov. It's noge'a parshas Korach, and it's noge'a Rosh Chodesh Tammuz. So this is very much davar b'ito matov. So [snorts] the Gemara on daf mem vov amud alef told a story of a chulmisa d'Asya l'Pumbedisa. There was a chulmisa, there was a cheil, right, a a group of soldiers that were working for the king that came to the city of Pumbedisa, and Pumbedisa, of course, was an ear of Amora'im. And Rav Nachman and Rav Yosef, they were the manhigim of Pumbedisa, and the Gemara says, "Aruku Rav Nachman and Rav Yosef." Rav Nachman and Rav Yosef ran away. Pag'ahu Rav Zeira. Rav Zeira met them. Amru lohu. So Rav Zeira turns to Rav Nachman and Rav Yosef, and he says, "Arukei, fugitives, k'zei'a sh'amru b'makom Torah, do you know that when the Mishna says on daf nun dalet amud alef that the covid that's missing from the animal, but there's a kazayis that's left, it's still not going to be a treif, it's going to be okay. That one kazayis is going to be matzel. That's only if it's been mokem maror. If it's in the area of the gallbladder. But if it would be a kazayis somewhere else, not. If Adva was there and he said no, but mokem shechaya. It doesn't have to be dafke in the mokem of the maror, but as long as it's been mokem shechaya, it's going to be okay. One of the means the mokem shechaya underneath the kidneys, underneath the diaphragm. But the bottom line is the Torah tells a very cryptic story. There was a pulmuso that descended upon Pumbedisa. Rava and Rav Yosef ran away. Rav Zeira, who's together with Rav Adda bar Ahava, meets them. Rav Zeira says, "Arukoi." This is how you speak to the gedolei hador. "Arukoi, you fugitives." he says. >> [snorts] >> And I want to tell you alacha. You know what alacha he tells them? Tells them alacha in perek eilu treifos, that's negayan nitla chovid. The mishna on daf nun dalet amud alef that there's there's a kazayis left over, it's not going to be considered treif. So, listen, heavy idea. You know what that kazayis has to be? Has to be mokem maror. Rav Adda bar Ahava says no, but mokem chiyuso. That in of itself is going to be okay. And at first glance, the gemara, the backdrop of the gemara, not the alachos, but the backdrop of this gemara is einu omer ela doshaini. So, the gedolei Chasam Sofer wrote a sefer big saviad called called Sefer Hazikaron. Chasam Sofer didn't publish the Sefer Hazikaron, just like he didn't publish any of the sforim that he wrote. But he wrote a sefer called Sefer Hazikaron. And it's very, very unique. It's unique in the world of Sifrei Chasam Sofer, and really it's unique in the world of Sifrei Gedolei Hador, because it's a diary. An autobiographical account of events that took place to the safer and to the city of Presburg in the year 1809 in the Sparta. So, the background is the French Revolution and Napoleon and his army is fighting with the that Presburg was And in the year 1809, the French army made its way towards Presburg. And the year then at that point were in a tremendous state of Sakana. Got to the point that safer felt that to save his life he had no choice, but he had to run away. And he spent a good part of the year 1809 and away from his people. And during that time he kept a diary and he chronicled the events that were taking place. Now, if you go through the safer so obviously there's a lot of Torah it was written by the pen of the safer. Obviously, there's going to be a lot of Torah. But what's interesting to note is that there's also a lot of other things that are happening. And the talks about the surrounding events. You know, he talks about different casualties. He talks about different people of his in the world of this is an absolutely fascinating read. If you look in the there's a one paragraph introduction that the safer wrote. And [snorts] he says why it is that he's writing this safer. And he says the reason is because he witnessed incredible miracles that that year. And I feel that I want to tell these stories. In fact, If I would be able to write and tell you some of the things that I knew were going to happen before they happen However, I know that the people are not going to believe me because unfortunately we're living in a very generation. So, I decided that I'm not going to write as much as I think I could write. I'm writing only the only little know what this all means. But the bottom line is I'm sorry for witnessing incredible miracles. And his own a dose and that was really the point of what this is a current is. On test Thomas. This was during that year. This left his hiding and he came back into the city of park. It [snorts] was Thursday night. It's just this is and he gathered together all the and he said that he he wants to give it Russia. It's interesting in the current that writes that throughout this entire he was in hiding. And [snorts] he never went out in public. He certainly never went out to in public. He said but he had made a net that at some point he was going to give a rabbin. And he says it was on that night he wanted to give it. He said I never wanted to leave my hiding. So writes that you can imagine what a mind it was. It was an incredible mind. He said he gave the and I felt that this is going to be was going to be and he said that we didn't that we did that we crying. And he said I got reports afterwards that every person went back and it was missacking in his own life. He's not taking something that he felt needed a little bit of fixing. I'm absolutely marveling. So if you go through the drasha that the Sofer gave it's a very long drasha. In fact it's if you have the new drasha of the Sofer it's the very first drasha that's printed in K like A. Now really this drasha was not in the original Krohn of Joshua Sofer. It comes from the Zohar but who was the masada of Joshua Sofer was Naftali Stern and he was and when he was masada of Joshua Sofer he writes in the beginning I'm making this the first drasha I'm taking out of the Zohar I feel that this is something that very much belongs together with all the drashas not merely tucked away in the Zohar and throughout this drasha he has different and different that he brings. A lot of the come from the Zohar. So if you don't have the Zohar and you look at Joshua Sofer Jewish shadow of you'll see a lot of the that are brought down in the which is Naftali's parish. Now one of the things that the Sofer mentioned in his drasha that he gave on that night was that we know the story of Korach. And the story of Korach immediately follows the story of the miracle which is a story that we know as well. And at first glance my onion miracle it's all Korach. And these are two parshas that follow in the Torah in succession. It seems like there's a little bit of a connection. So the Sofer said a miracle. The Sofer said that Korach was able to gather his Korach to go up against Moshe and Aaron. He said it's partial to me believe Sofer that these feelings that Korach had he had a long time. He was harboring ill feelings towards Moshe Rabbeinu probably from the onset, right? This is a kind of a dust night, light the lighter. And it was something that he felt the whole time. But at the same time, to go up against Moshe Rabbeinu, you're not going to be much sleyach. Moshe Rabbeinu's approval rating was very high. And if you're going to go and you're going to try to chap with Moshe, the greatest leader of all time, it's probably not going to work out outside of your but after the story of the Miraglin, said the same so if Korach saw an opening, you know what he saw? He saw that under Moshe Rabbeinu's leadership, the Yidden just suffered this incredible catastrophe. And it was just nigzar on the Jews that they're not going to go into Eretz Yisrael, which is what Moshe Rabbeinu had promised was really supposed to happen. And they're all going to die in the midbar and they're going to be there over a 40-year period. I mean, the Yidden was supposed to leave Mitzrayim be which they did. They saw Moshe Rabbeinu and they're supposed to make a beeline. Supposed to get on the next flight to Eretz Yisrael and they're going to live in utopia and that's the way it's going to all end. And then it didn't play out that way. And he said, Korach understood that Moshe Rabbeinu's approval rating post the story of the Miraglin was suffering a little bit. He said there was no way in the world that it could have been as as good as it once was. His loshon is that even if Klal Yisrael understood that it wasn't Moshe Rabbeinu's fault what happened and it was Klal Yisrael's fault because of they were the ones that wanted the Miraglin. It wasn't Moshe Rabbeinu's idea. Okay, Moshe Rabbeinu was upset. But at the end of the day, when you're a leader, the buck stops by you. And there [laughter] was this feeling and this hergesh that Moshe Rabbeinu should have done something to prevent it. He should have davened to Hashem. He has a direct line. I mean, he went up for 40 days and 40 nights and 40 days and 40 nights and 40 days and 40 nights. Why didn't Moshe Rabbeinu not go up for 40 days and 40 nights, come back and say that everything is going to be okay. And Korach knew that consciously and subconsciously the Yidden all of a sudden were not viewing Moshe Rabbeinu in that same invincible way that they had viewed him up until that point. And Korach used that opportunity to go and attack. And that's why right after the story of the Miraglim, that's what Korach sees as opening. And that's what Korach goes ahead and makes his move. So, why does the Sam Sofer say this in this drasha in Sefer Hazikaron? So, the holy Sam Sofer said that I heard rumblings. So, I want to tell you I heard rumblings. I heard that there are people that are a little taken aback that the city's under attack. There are cannon bombs flying all over the place. You can only imagine what's going on. And I got my proverbial visa and I left town and I got out and I left my chevre behind and I heard there are people that are very, very upset. He says, "I have to tell you something. I always knew there were chassidim here in town that didn't like me. I've always had opposition. Every rav has opposition. I always knew that that was the case. I never paid too much attention to it." He [snorts] said, "But now I'm a little worried because I feel like you now there's this subconscious feeling amongst the kehilla that the leader left and didn't do as much as he could have done. I feel like Moshe Rabbeinu after the story of the Miraglim with his Pesach Khodesh of Makat for Korach to come and to try to come and make some rebellion, some revolution. And as a result, I feel I owe it to everybody, even to the pritz ayanim, he says. I owe it to them, too. Because them, he says, they have a title. I owe it to them, too. And I have to come clean and I have to explain why it is that I did what I did. Fascinating and of course brilliant. And the Sam Sofer went And the Sam Sofer says that you should know there's already a precedent from three of the gedolim what exactly the leader of a nation is supposed to do when it finds himself in this kind of a in this kind of a situation. He said that when Prague was under siege, then the Yehuda [snorts] tried leaving, but the chevre in the city didn't let him leave. And they said, "You're staying with us because we need you. You're our leader. And there's no way you can go." And the Yehuda stayed. He stayed together with his killer. He said there were other killers who the killer of my killer my country that I come from and that is Frankfurt the mine where Frankfurt the mine was under siege and my rabbit the half flower he ran away. So you have the night of the Buddha rabbit so called me a good old state and you have my holy rabbit the half flower and he left and he said the truth is if you think about a little bit and you miss buying it and you might have a result. You look at the crime. This really merit to both sides of it. The merit to leave said the fair is because we know say in matter at base and if a person finds himself in a state of there's like a dinner almost in matter at base and therefore it's very very critical sometimes for the leader who has the ability to be matter at not to be a because if the leader himself is going to be a and he's going to be in that same it's going to be a of end. It's matter at base and that would be a reason to leave. That's added he said that he heard a from his that he been that when the order travels when the leader of when the is on the move cool master is the cause of the enemy to run away. See he said there's no question that's a for the leader to leave. He said but then again we know there's a the says by the but the shop. It's a lot of small but the says not all of but rather all of the we should be in a lot of small but a lot of small so really this another there's a lot of that I could listen to the of the more than he listens to the of somebody else and that would be a reason that would be a reason for the leader. To stay so he said they really both have merit. And in terms of Masorah, do I follow the Mahalach of the Noda B'Yehudah? Do I follow the Mahalach of my holy Rebbe, the Hafla'ah?" Truth is, one of the things the Chasam Sofer said, we've mentioned this many times in the past, and that is, we know the Pasuk says that when was it that the walls of Yerushalayim were breached, which ultimately led to the destruction of the Beis Hamikdash? The Beis Hamikdash was destroyed on Tisha B'Av. By Rishon and by Sheini. When was it Hufka Ir? So, if you ask somebody, they'll tell you, "Shivah Asar B'Tammuz." Right? Truth is, there's a Pasuk in Sefer Melachim that says that the Hufka Ir of the first Beis Hamikdash didn't happen on Shivah Asar B'Tammuz. It happened on Tes Tammuz. Just listen to the the just the beauty of this Drasha. The Chasam Sofer is giving this Drasha on Tes Tammuz, right? It happened on Tes Tammuz. Now, Tosafos in Rosh Hashanah Daf Yuchsin Beis says, "As it stands, we know the Mishna says in Ta'anis, it was Shivah Asar B'Tammuz, by Rishon and by Sheini. And Dos State Dos State Yod Zayin Tammuz." So, Tosafos says, "A Chiyuv, no. Yod Zayin Tammuz is talking about by Sheini, but not Chiyuv by Rishon was really Tes Tammuz." But Tosafos then brings from the Yerushalmi. The Yerushalmi says that really, you want to know when it was Hufka Ir of Bayis Rishon, it was Shivah Asar B'Tammuz, just like Bayis Sheini. Why the Pasuk says Tes Tammuz, is it nine or is it 17? Which one is it? Says the Yerushalmi, it was really Yod Zayin, and the reason the Pasuk says Tes is because of a Totals that the Yidden made at that time because they were under siege, and because they were in such a state of Sakana, so therefore they made a mistake. And because they made a mistake, that's why they wrote Tes Tammuz. There's a mistake in the Nach. That's what the Yerushalmi says, a mistake. And how could they have made a mistake? The reason they made a mistake is, what do you mean? Because they were in concentration camps, right? Proverbially speaking. That's what's going on over here. And you expect them to know exactly what day and the They were off by a week and a day. And it's for that reason they went ahead and they made a mistake. Says the Chasam Sofer, "Why is it by Bayis Rishon they made a mistake and by Bayis Sheini they didn't make a mistake?" Says, "I'm going to tell you [laughter] why. Who was the leader of the Jewish people by Bayis Rishon? It was Yirmiyahu Hanavi. Yirmiyahu Hanavi was in the blood, he was in the ghettos, he was under attack together with the Jews. Who was the leader of the Jewish people during bias shaini? It was Rabi Yochanan ben Zakai. Rabi Yochanan ben Zakai, we know the Gemara says in the beginning of the Sugya of Kamtza bar Kamtza through his nephew got smuggled out. He had an audience in front of the Kesar. Bias reason the leader was also a chovush. And because the leader was a chovush, he was tored and he was confused like everybody else was. And that's why Yirmiyahu Hanavi writes in Novi. It was tes when really it was yud zayin. But by bias shaini there was a leader at Yeshivas Adas, there was a leader that was able to think somewhat clearly. And as a result, therefore there was no toss. The chillul was Yirmiyahu Hanavi was a chovush himself as opposed to Rabi Yochanan ben Zakai, he himself was not a chovush. But the Chasam Sofer says really, you know, I was thinking how do I go about this? And I understood that there are two approaches. Right, there's really uh two ways to attack this. So so what do I Do I follow the night of Behudah? Or do I follow my Rabbi D'Aflah? So the Chasam Sofer said ve'im ki l'hachri'a eineni kedai. He said but even though I'm not able to be machri'a, I felt I had no choice. I had to be machri'a. And the Chasam Sofer says that his achra'a was to go away ain sham. He says the secretary mentioned in one of the previous uh raid bites. And that's why the Chasam Sofer ended up leaving. Toich varah, when the Chasam Sofer is saying over his hisnatsus to the people and specifically talking to the rabble rousers, the Chasam Sofer said that with this Sugya, I think you can understand something that we learned together not so long ago in Maseches Chulin. And this is in Chulin, it's in Perek Eilu Treifos on Daf Mem Vav Amud Alef. The Gemara says A hu Pomisa d'Asi l'Pumbedisa. He said there were a group of uh soldiers that came to Pumbedisa al Gur Rav Rav Yosef. And Rav Rav Yosef who were the leaders of Pumbedisa, they ran away. Palgagu Rav Zeira Rav Zeira met them. Amali told them Arukay, fugitives. Kisa >> He said, "I want to tell you something. I have shot while I myself was a fugitive, while I myself was running away. And it was during this Kufa that it all came together to me. And it was during this Kufa that it all made sense to me." He said, "Why?" He said, "The Manda Amora that holds that the Kazayis of the Kovid has to be the Maken Amora. So, what's the beer?" So, the Rashba says in Terus Habayis, "The reason is because you see Nitla Kovid B'etzem doesn't make the animal into a Trayfa. What then is the reason that it would be a Trayfa? It's because you don't have the Kazayis next to the Mara. The reason is because the Mara is something that the animal needs. And if it's Nitla Amara, then the animal's going to be a Trayfa. The Mara is protected naturally by the Kovid, by the liver. If it's Nitla Kovid, you're not going to have a Mara. And that's where the Tarfus is going to come from. So, if you have a Kazayis B'maken Mara, it's going to be okay. But if you have a Kazayis and not B'maken Mara, who cares? It's not helping you. Cuz the Rashba says the whole Cheshbon of why it is that Nitla Kovid and it's the side of Kazayis is okay, it's because it's the Kazayis that's protecting the Mara. That's why if it's not B'maken Mara, it's not going to be fine. [laughter] So, he said the Gemara says in Maseches Bava Kama Daf Tzadik Beis Amud Beis, there are 83 different Machlokes, Kinyan Machlokes. There's 83 different Machlokes. And Kulam Tluyim B'mara. All the Machlokes are Tluyim B'mara. In fact, the Chasam Sofer says even Makas Cherev, you find the Pasuk says in Shmuel Beis Halo Netzach Toych Te'ocheil Cherev K'mara Tiyavach Rayno. Morris is the word that has all used to describe even here is something that was always described with the word moral. So said the Joseph Burkin. Why did they run away for us mayor of But when they left But they went to save their own lives. And he said I will call you fugitives. He was talking to them as fugitives. You're running away from your killer. What you're doing is wrong. The covid that protects has to be the mark It has to be the mark of the marker. It has to be the mark of the marker. Because if the mark is here and the covid that's trying to protect is over there it's not going to protect. The covid could only protect the mark And you're the Megan. I just might end. Right, you're the leader that's protecting the you can't protect the if you run away. You have to go back to right now and that's where you have to be the show you're going. Don't run away to a place where you're going to have common tranquility and say I'll be there but it's quite a distance and I'll make the end that's going to be the way I'm going to be able to save them. No, the covid only has the ability to be making on the mark if it's the mark of the mark of the mark. I've been asked to have some say that not to be in the mark of the mark. He himself shouldn't be a mark. Both sheets of all like the rash ball that the whole year side of the eyes the covid is for the murder. This highway is is it better that it's been mocked and murdered? It's in the blood or is it better if it's a little bit removed? Cuz if it's a little bit removed, it's going to be So, the Sofer said that this Gamara even right that when we were learning together in sheer and Treifus, we were my Indians Imagine what's going through the mind Sofer when he himself is an when he himself is a fugitive. Either way, this is a little bit of the rest of the story of the life of the Sofer in the year and again in base of this fascinating idea of the safer incredible incredible in this Gamara over here and a fascinating debate in terms of what the is supposed to do. Is the supposed to say together with the or is the supposed to leave? You know, just to end I'm going to give it over but we're seeing them from the home and the Rebbe who was the if not the biggest for sure the second biggest in Poland before the war. He didn't leave during the Holocaust. He could have left. He had visas just like a lot of other big had visas and he could have gotten out and he decided not to come out. That's why today he's known amongst them as the He gave his life up and the Alexander said that the reason the Alexander Rebbe said he's staying, he said he's not making about you're supposed to go, you're not supposed to go. Where it's better if the to be able to He said it was He said I knew my needed a Rebbe now and if I'm there I'll be them until the last moment and that's why he stayed. It had nothing to do with this His was a again. I'll send them We should be not to have to tell stories like this, not to be anymore, not to know from be a sad day from here be a man of a man of a man.