Chulin 13

Daf Yomi

Transcript

SPEAKER_00 0:00

Alright, Gimel, we're gonna start where we left off yesterday by the two dots on Yudbezum and Beza a couple of lines up from the bottom. Ummar Ribhiabar Abba boy rib'ychanan. Ribhiabaraba is said over the following. Riby'o echanan had the following question. Khatan, as it relates to a qhatan, yeshlay maqshava, oy in the maqshava. Does he have a maqshava or does he not have a maqshava? So what is this question? So we know qhatan doesn't have dash generally, but can he have a maqshava? Now to affect what? So as Dr. Rashi, an example would be Rashi brings his shahita's khotchim. Where we know that Allah is that when you shacht, you have to shach lishmah. Even some is gonna be lishmah like we learnt about in the beginning of the Sahizrachim. But the point is that can a khotan have, let's say, a maqshava for lishmah. So can he shachtim? Would it be good? Let's say he does the shaithah obviously the rest of the abidas is not gonna be able to do that. You need a bar dash to gala for. But shahita is lava baithi, as we know. So let's say that's a good example. That a khatan, can he go ahead and do shaita? Um, can he have a maqshava of lishmah or not? Putting in the maqshava. Does he or is maqshava is not gonna mean anything because he's a khatan? Rahmi said, Maisa, you're clearing whether he has a maqshava bakhlao. I'll ask you a bigger question. You should have a question, even if he does a mice to support his maqshava, and he does something that actively shows you that that's what he was thinking, even that should be a question whether it's gonna be considered anything. Now, what would be the example Rashi brings? Rashi brings an example again, like what we're gonna see soon. A Maisa that, for example, when he was shafting uh Kotchim, let's say. So if he was shahting karikadash, we know shait tazim atsafine. So let's say he goes and he actively brings the animal from Dharam to Tsafan. So that very much shows that he knows what he's doing. He's bringing it to the tzelfin because he knows he has to shacht the Kachikadashim, Shaitazim at Sahufan. So if he does that and you have his Maisa that piles on along with his maqshovah, and his maqshovah Rashi seems to say that he's speaking out the maqshava, I am shachting in the seer lishmah, and I'm shahting it in the tzelfin because it's kartshakedashim, etc. So you're asking if his maqshovah can he have a maqshovah lishmah, is that considered anything? I'll ask you a bigger question. Can he what if he even does a maisa that's mahiach on his maqshovah that it was a real mahshava? You see his Maisah is supporting his maqshova, even that is it gonna be counted or not? So says the Gemara Altag. Maishnah, Maisa delay comebah. Why didn't Rabbi Akhan have a question about the mice? It's not because we have a mafirma, that yeshla and misah. That a coton can have a mice. If he does a mice to support his maqshova, it is considered something. We take it into account. So that's why you didn't have a question about it. It's Ma'fursha Mishnah. Says Gemara, hey, so Mahshava and Avila to Bailey. If so, then Mahshova also you shouldn't have a question about why it's not Ainla and Mahshava. Because actually the same Mishnah we're about to quote that said, Ainlohan Mahshava. Then Mahshava is nothing. So what's your whole question? You didn't have a question about Maisa because it's a Mishnah. So why are you asking about Mahshava? It's the same Mishnah. Ain'la and Mahshava. If it's not, what's this Mishnah? We have a Mishnah. Ha aloin. Different types of things. Aloin is an acorn, Rima is a pomegranate, is a nata. A walnut, maybe. So shekhaqikum tinaika is lamadvan. Lamadvan offer. So uh a child, a tinaike specifically. So a child, uh, you know, kind of carved it out and made it into a clee. Why? To measure his dirt. He's playing in the dirt or whatever it is, and he wanted to he wanted to put it into this clee. Oh, shit, skinim lakhma's name. Or he took it and made it part of a scale. What's the significance of this? Significance is we know that random things, you need to, even Perus or Kalim, you need to be Muksha than Mikabultomo. A regular piece of uh wood or whatever it is, if it's not moksha, if it's not, if it's not made into a klee, then it's not muksha lakabultomo. Even if toma touches it, it's not gonna be Mikabutomo. For something to be Mikabultoma, also Perus, as we know, Perus, you have to put water on them first, you have to pluck them off, they can't be khobulukarka. Is the whole title of when they become Mekabultoma. If a sharit comes and touches it, if it's before the point that it's mikaboutoma, nothing happens because it's not Mikabaltoma. So it needs to be Mukhshar Likabaltama. It has to be prepared to be mikabultama, and only once it's muksha le kabultama, then it's actually mikabutum. Then it could accept toma, let's say a sharit touches it. So how are you maqsharkli the kabultama? That's if you make it into a klee. If you take something, you make it into a klee. Or if you already have a klee, but you designated your in your maqshava, bar das, let's say it does that, as Rashi says, that I want this thing, I'm gonna use it as a klee. So that was kajena, you took it, you made it into a klee, very good. Now it's muksha the kabutumma, and now um toma is gonna have an effect on this. So what about a khotan? A katan, he's doing a mice over here, right? He's taking it. He's lamal, or he does it to measure his dirt with it. The point is that he is clearly making it into some type of clee he's gonna use. The question is, he's a cotton. This is a micea of a kutan trying to be caved this into a klee to be mikaboutoma. Oh, you should skim alkafamazai. Or what he did was he made it part of uh a scale. Uh so the point is again, he made it into a klee. Tame, it's mikabal toma now. It's not actually tomay unless the shirts touches it, but it's makabutum. Why? Because a kotan has a mice. And over here, what did he do? He did a mice, he actively carved a hole out to make this into a klee. He made a mice over here, and since Khatan Yeshla Maisa, that's why it's gonna be tomorrow now. It's gonna be Mikabaltama. But a maqshava alone is not going to be enough for a kutan, even if he has maqshava, and rash explains, even though a bardas, vim bandas, I'm reading from Rashi, Hoshabala, and Tamin maqshava. If a bandas decided just in his head that that thing I'm gonna use as a klee, that alone is gonna be good enough to make it machabal tom as a cli. But a khatan inla maqshava. Just a maqshab alone is not gonna be good enough to be Kaveah. He needs the maqsha, he needs the Maisa to be Machiah, that was his ma that he had this maqshava, and he's actually making it into a cli, physically, he's carving out a hole. That would do it. So, either way, what do we see from the Mishnah? Mishnah's very much. A Yeshloy Maisa, Maisa would be enough from a Khatan, it would be considered something, the Inloy Mahshava. So says the Gemara, Rabbi Echnan had this whole question. Why didn't he ask about and we asked why didn't Vitabalakhaam Maisa? We said you should your your question should even be about a Maisa. There, if a Khatan does a misa to show that he really had the right maqshava, even that should be could should that be considered something or not. So says the Gemara, Maishno, he didn't ask about myself because it's Mafirash Mishnah. So to Mahshava is the Mafia Mishnah. Which Mishnah we just quoted it. That a Khutan has a mice and he doesn't have a Mahshava. So what's Rabbichnon's whole question? Some alai, he answered him back. Mahshava grey dash alaikum. You're right. A random maqshava by itself without a supporting Maisa, that is not Rabbi Akman's question. Because obviously, because the Mishnah said it specifically, Ain Loi Mahshava. He does not have a Mahshava. Mahakshava alone would not work for anything for a Khatan. Kikami Bailey, what's his question? His question is, Maqshah tai Nikaras Mitah Maïsav. If his maqshava is nikir mitahmaisov, meaning if he does a maisa, that's my chiach, what his maqshava is. Isn't that the same thing as a maisa? The answer is no, because the other case of a misa, he's actively screaming out what his maqshab is. That's how Rashi seems to go, at least. That he's saying, I am doing this, I'm bringing the oylah from Dharim to Tzafan because I'm shahting it needs to be Lishmah, needs to be in Sofan, and I'm bringing it. And you see the mice he's doing of actually bringing the oylah from Dharim to Tzafan, because Kalchikadash may have to be Shachtib Tzafan, as we know, and that mice is coming along with him screaming it. That everyone is gonna agree is gonna be okay. However, Ruby Echlin's whole question was, Mahshafti Nikharas Mitachmaisov as Rash explains, he's not saying anything. You don't know. He's just bringing the oylah from Darim to Tzafain, and now you are meaning it's it it seems like he's doing that because he know he knows what he's doing, right? It seems that he knows that the ayla has to be uh in sofan, and it seems like he he gets it, and therefore that's his question. Maqshaft in Karas Mitehmaisov, but he didn't actually tell us what he was thinking. And the Gar now speaks out the case we're referencing, when the Ulah was in the south, and he brought it to the north, because as we know, Kachikadashim and Uyla has to be it's the Shaitasim itself, and it has to be in the north, and therefore he brought it over to the north, Vishakta, and then he shafted it over there. So he did the proper thing, very good. So my me the asiyyab it's a khatihahana. Do we assume that maqshaftin and karas metah maisa that that myself proves to me what his maqshava was because he brought it over to the tzelfan, and therefore that must be what he meant. Or he dumma makamudullah, and then the day he didn't say it. So maybe Stami Yep liked that part better, or maybe he didn't have space in the dharm. So he went over to the tzfan, and it's not necessarily because he knew what he's doing and he had a proper maqshava. That was Rabychanan's question. So again, Maisa alone, um, or Maisa that comes along with a maqshava, the Mishnah said, Mefersh is- it works. A katan yeshloy micea. Maqshava alone without doing a supporting Maisa, the Mishnah said, Mefersh, aimloy maqshavah. What was Rib'iakna's question? This in between. Maqshava Tinikaras Mitah Maisa, we did a Maisa that proves and shows us that's probably what he meant, but we don't actually, we didn't hear the maqshava. Says the gimmicrachna khadizimna. Even this suffix that you just said was Ribeknas, Rabbich didn't even address that another place where we have a Mishnah. Someone who brings up his Pairas to the roof because of the Kanema, like Kenim, because of bugs. We are talking and then tal fell on them. So ain't on Bakiyutan. What does this mean? So this is also in the parish of Mukhs of the Kabotoma, being Mahshir Perus. The same way you're Mahakshir Klida the Kabotoma, you designated it into a clear, now it's gonna be Makabotoma. So to Perus. You have to, you know, they can't be Ma'humar the Karka, that's first of all. Also, once you only they're only gonna be Mukh of the Kabotoma once they get wet. So once rain falls on them, for example, it's gonna be Makabotoma, but only if you have the Das of the Bala Bais. That the Bala Perus wants it. It's Nikole, he wants them to get wet, he wants the rain. Rain by itself is not gonna do anything. If he pours water onto them, that is gonna be Mahiram the Kabotoma. But let's say it rains or it does, whatever it does, it do falls. So if he decides, I want the do to fall on it, so that that's mahir al-Kabotoma. The the source for this is the Pasuk in the Tara. Pasik says, Kiyutan Mayy Mal Zerra Zeru, whatever the Pasuk is, but it says Kiyitan, we pronounce it kiyutan, so Khazal Duah Josh, Yeshim the Meka, Yeshim the Mesiris. Kiyitain means he actually put it on, he put on the water. Kiyutan sounds like the water went on it by itself, like it rained. So we dar shin that it could be, it could affect it, and it could be machine kabotumba, even if it happened by itself like rain, kiyutan, as long as it was dummy the kiyitain, because you had the das of the valahis, you the bala peris, because he wanted it. He wanted it to rain, you have the kiyitain, so even if it was kiyutan, even if it happened by itself like it rained, it's gonna be good enough as long as the balapairus wanted that and it was nihilate. So it says the Gamar like this. So what happened if a Kutan brought it up? So he brought it brings it's Rebechan and we have the Mishnah. Hamala Paris of the Gagampaya Kanimah. Sorry, so this is not a cutan, this is a regular person. He brings his parents up to the roof, why? Because it bugs. Not because uh he not because he wanted them to get wet. The Yaralim Ta'al, and then Tal came down on it. So in a Mikyutan, alocha is it's not Mokshir Lakabutum. It's not considered kiyutan, why? Because he brought it up because it bugs. He didn't necessarily want the dew to fall on it, so it's not the Kiyutan, it's not gonna be Mokshil Kabutum. The in the Skarh, but if he had Kavana for it, I'm bringing up there and the dude's gonna fall and I want the doo to fall, then of course I rein the kiyutan, that is gonna be kiyutan, because what it got wet and it was Nikhale who wanted it, so very good. Hello M Khershad of Khatan. What if a Khershah of Khatan brought them up Afa Pishan is a good one? Even if they had Kavana that I want the do to fall on it, in a machiyutan, it's not gonna work. Why? Meaning it's not gonna be Mahshah al-Kabotuma, Mahshab, because only if they did a Maya set it would be Machiah. But Mahshab alone just deciding I want it, that for a Hershad of a Khatan is not gonna work. The Omrivih clarified, Loy Shanu eloshil loi hippikwain. That's only true if the Hershad of a Khatan didn't turn over the peris. Meaning what? So a dude on one side, and if he goes after the top of it got wet, he he turned all over all the other ones, clearly showing that he wants now the other side to get wet. So that's a maisa, that's makiach, and what his maqshabah was. So says the gmar, that's only true, says R Bi'akhana, that it's not gonna be considered anything, and it's not gonna his maqshabl won't mean anything to be Mahshah at the Kabotum. That's only true if he didn't overturn them. Abu Hibakwen, but if he did and he flipped them over, he will have his maisa that's mahiach, that he really knows what he's doing and he wants it to get wet. His mom is turning it over so the other side gets wet. Harizabhiyutan, that's why it's going to work. So what do we have over here? We have clearly Rubi Echnan addressing this case where you have a maqshabti ni karas mitoyh maïsa. He did a maisa that shows me what his maqshava was. And Rubi Echnan clearly said that it's uh it's gonna work. It's gonna work like you're right. His whole question was, I know it's gonna work, but does it work all the way? Dairaisa Oidurabanan. Does this work where he does a maisa that's my khiya khan is mahshaba? Does that work? Dairaisa Oidra Bonan. Meaning Rabbi Echlin Safak is that is it only l'humrah we're gonna say that? For example, to be Maqshir Paris Lakabutoma, that's a khmra. To say that now it's makabutoma, right? If we're gonna say it lakula, it means it means that uh that we would go even the kulah to tell you that uh sharit touches it now, if it's not mechan uh, it's not mukshul the kabutoma, it's not gonna be makabutoma maklah. So obviously it's a khumra to say that now it's muksha lakabutoma, now it's uh more susceptible to toma. So Didirbihman only say that this works. Maqshantani cares me to chmais and by katan, is that only true lakhumra, or is it also true even la kulah like by the case of Shitan, you're gonna rely on the Shita over here. So is that true only Lakula or also is that true only the Kumra or also Lakulah? That was his question. So as I remember Nachman Bar Yetzuk Masniaki, Rem Nachman Bar Yetzbik brings this whole exchange just a little bit differently. Um Rim Kimaraba by Rubiachman. In this case, Rabyaknan had a question. He did also before, but what was the question? So before the version, the previous version, his question was, Rabbi Akman's question was, does he have a maqshava or not? And then we said, Vitibuyla Kha Maisa. Over here, this is his question. If he does a mice, is it gonna be considered anything or not? So I'm a lay rabahami, mah shaba. You should also have a question about maqshava alone, whether it works. Why didn't you ask it? Because it's my first Mishnah. By the same means, it's the same Mishnah. So why do you have a question about Maisa? That's also the same Mishnah than Inla Maise. What was his question? The question was again, and we can skip the whole back and forth, but the question was again about Mahshaft and Karas Mitoyh Maisov. Is that a Dindaraisa or a Dindarabana? Does it work only the khama, or does it work also the kulo pash it? Over here we have the answer. What's the answer? Yeshla and mysebarisa. They have a mice. If they do a mice, it's gonna work even midarai sub, ain't lun machshava filomidabana. Mahshava alone, they don't have even on a Dirabana level, it's not gonna work. Mahshava to in the caras me to each mysov. And if you have this in-between place, Mahshafteni karas midhmaisab, where he did a micea, but you don't, he didn't express his maqshabah, but it's nicker through his maisa, what he really had in mind, then midoraisah. It works. And that's what we come out with. That is by Rebuyekna, yeah, it works like umrah, but it's not gonna work Lakula. Says the Gemara Boy Mine Shmuel Mirafuna. Shmua asked Rhuna the following. Minay in the Misasik Bekachim Show Faso. How do we know that someone who's Misasik Bekachim? What does that mean? He does a shita, and specifically shitas khajim, not shrita's chulin, as we saw yesterday. Someone who shachts chulin be mesasik, he he throws uh he's trying to go axe throwing into the wall, and somehow he does a good shit on the way, that's fine by Hulin, right? Misasik Bhulin is fine. But Misasik Bekajim, where we know there's a alocha that shrita has to be the shmah. The beginning is lachim, as we know, shita is to be the shmah. So what if he's masasik? He's uh twiddling a knife, he's throwing around the knife, and he happens to shacht kutchim uh precisely. So how do we know show pas? So it's gonna be possible because you need it to be the shmah Shame the Pasik says, Vishhahat is ben a bakar, which teaches me Shah tei shrita the shame ben maker has to be the shemah. That's what we learned. So I'm a lay Zuibyadini. Zubiyadini, we know that. We know this already, this pasik you're telling me that it's an Indian for it to be the Shmah. But La Akiminain, how do I know that it's gonna be Ma'akiv? What's the question? The question is, as we know by Kachim, if you want to make something ma'akiv, you need two psokim. Shina hakas of laakiv, that the pasik could repeats itself to teach you that this is actually the kuva. So he says that okay, you have one pasik. That teaches me it's an Indian. But how do you know it's ma'akiv if you don't do it? And it's also not gonna be good by the event. That's why we have another possibility, which which teaches me lidadhem, zruhu do it, l'daitchem, it has to be lishmah. Zo to another Mishnah. Shitas Oyvit Koichavim, Nevela Umetabasa. That's the entire Mishnah. What if a goi shach? So we were talking about uh right uh pardash and a chershot of a gatha, now we're talking about a goi. What if a goi? Oivit Khham specifically, or a goi, really, that shecht over here, nevela metabimasa. Not only is it not good, it's considered nevela. Well, naturally, when it's not a good shita, so you killed it loyal p shita, and therefore it makes it vela. And also, metame bimase is gonna be metame, and it's gonna have tomas nevela, then it's gonna be mitame bimasa. That's when a goi shacht again, very simple. Mishnah, goi shachts, shita is a khalim, it's a nevelo, it's not considered a shita, and also has tomas nevela. Metame mimasa says the Gemara, Navela in Israel no. The Gemar makes a dear. Then it seems from the Mishnah that it has what what's the what meaning how far does this go? How bad is it if a if a goi does the shita? It's an availa. Very good. Whenever you don't have a shita, a good shita is considered an availa, because you killed the animal with a bullet, whatever, there's no difference. So it's considered an availa. But that sounds like it's only an Avela. What more could it be? Maybe it's Asrabana. Because we know if a guy shafts something for Abba Dezara, anyone shafts something for Abedazara, it's considered Takravis Abedazara, it's considered it was shafted for Abedhazara, now it's Takrevis Abadazar, but takrevisabed Zara, it's actually Isra Bahana, uh, Israana. So says the Kimar, Navelo in Israel. It sounds like uh over here you're not gonna have a problem being Kheshish that maybe he shafted it for Abedazara. You're only gonna have Navelo issues. Mantano, who's the ton of our Mishnah that clearly does not, is not Khoishish for a goy shachting at the shame of the Zara, because if he was, then it would be Astra Baana. Says the Kimar, Amr of Khiaba Rabbi Abba, Amrichanan, the lay karbazer must be not like Kerbilazar. Why? De Kerbalaz, because if you're gonna tell me it's Rabazar, Amr Stamak Shebas of It is Kam, Lava Zam. He holds that Stam Mach Shebis Avid is Khavim, the Stamak Shabbat of a go is always Lavedazara. And therefore, if you did a stam Shita, you have to assume it's Avid Azar. If it's Avidazara, this is Takro Saved Azar, and now it would be Asabanas. From the fact that it's not A-Sarbanar, and it's only Navela, it must be the like Kerbalazar. Ravami Omar Rivami says Hokhkitani. I'll tell you how you have to read the Mishnah. Shitas Abid Khabim Nevelah Nivela, but it's not coming to say that it's not more than that. In the sense that it's not uh Asurban. What it was coming to say, if you want to make a diyuk, this is the diuk. That the shrita of Abid Khim is Navela, Hodim Min, but if it was, or rather rather it is, but the Diyuk specifically we're bringing out is that the Shit of a regular Abid Khim is an Avelah, but the Shit of a Min, what's a Min? A min could even be a yid. A yid that's an apiklairis. Min sometimes stands for Mita Mida Yeshaya Naitri. So someone who's a min, specifically Apikairis, or he's a min la avoid uh he's a min, and this guy's hush on actually doing Avadazara, then Avatas Khavin. That, if he does a shrita, a min does a shaita, then you have to be worried about the curvas of a dhazara, and it's gonna be as noah. So that is the child. Again, like a regular guy who does it, you don't have to be worried. A min who does it, even a yid, that's gonna be a problem, and you and it's gonna be a serbahanoah because that's lava dezara. Says the Gamera Tanina Lahadatana. We actually have a Mishnah uh supporting, we have uh we have a Brahza supporting this, because we learned it in the following Brahiso. Shita's Min, Lava just covim, the Shita of a Min. That uh if he does Shita, it's you have to assume it's a Vedasar. It's a bana. Pitoy, his bread, paskuti has his den of a paskuti, yenoi, his yayin has the den of Yainesach, Svarov his books, if he writes books, Sifri Kaisman has a den of Sifri Kaismin, Rashi says that even a sefratari that he wrote, you're gonna have to burn it. You have to assume it's tevil. Obviously, this guy's not Mahfit on Trimas and Rashir's The Yeshuaimrim, there's a Yesharman that's a bonov mamzirim. Even his children are Mamzirim, and the reason is Rashi explains, Shainam Maqbid Al Ish Al-Ishir Mafkiro. He's Mafkir's wife to everyone, he's not mafkin on her. And therefore, any children that came about, you don't have the Rai Bila Sakhar a bal over here, like we had yesterday. So um over here he's Mafkir's wife, and says the Gamar, but Tana Kama, what's the Tanakhama gonna say? Because that was only Yeshuaimrim. Tanakhama doesn't know that his sons are Mamzirim. Why? Because Tanakhama holds that these all the other in Yunim, yeah, he's got problems. However, Ishta Loy Mafkar, he's not Mafkar's wife, that already doesn't do, and therefore you don't have to be worried that his kids are Mamzarim. Again, obviously, if he's a Jewish Min. So says the Gamar, Amrama, we just saw in the Braissa that Shrikita Sabit Kham Navela, that Shita Abi Av Khim is considered Navelah. Says Gamara Neh Shama Minu. I don't understand. Okay, why aren't we worried about a goi that it was uh that he's really a min, and therefore it's Lava de Zara? Why aren't we worried that he's a min, which means he's believing he's doing this for Av Dazara and uh it should be Asra Mahano, why not? So says Gamar Umram, Nachwana Um Rabara Vua, ain minin be umma'dikham. You want to know why? The Gaim aren't really minim. They're not really uh they're not really Avde Ava de Zara, and therefore you don't have to be worried about this. We see that there are, there definitely are Avdeavdhazara. And so the Gemara ima ain roybdi ka meenin. Most of the Gayim are not minin, and therefore most of them are not actually real Avdi Avada Zara, and that's why you're not gonna have a problem. And this is going like something I'm barabah send the name of, then Nachrim Shab Chutzlarats Lav Ayvdi Khamhain. That the Gaim in Chutzlarts are not Uyvdi Kham, they're not Avdi Avedazara. Ella, so the fact that you see them doing in Yonab Aved Azara, it's not real Ava de Zara in its pure sense. Or tomatic sense. It's minagavasembiyaday and it's really they're following the rituals that they used to it's in the family line, they're used to doing this, they're doing it uh from roots, but it's not, they're not the real, they're not the real deal of Avdi Avada Zara. Well, even if you see them doing some of the Zara, it's not real Avedazara, it's it's Minagavasembi Yadem. It's just passed down as rituals, but it's not anymore that they're really of de Avazara. So this ton is clearly going like this, that said, that the Avdiqhum in Chutzlarts, and by the way, Tysis says over here, Hilkach Bertisral Nami. If in Chutzarts it's like that, so therefore also Narzisral, ain't a duk in kolkach. They're not so attached to Abbazar, Shumasem the Shemin of Azkam, that everything like Shita, anything they do like Shitah is gonna be considered Abedazar. So says the Gemar. Umri's Minumi Umra Bnachman. Ain' me mean in the umdiqam. We just saw in the name of Nachman that there's no uh the Gaim aren't really of the A Vadazar, says the Gmar alumai. What does it mean that they don't have the din of uh of a min for uh in the g that the Gaim don't have the din of a min? Meaning, so what halach are we talking about? I'm al-Shitah if you're gonna tell me for shahitah that he doesn't have the din of a min, and you don't have to be worried about Avadazara, hashta shaita's mini isral, amritassirah, don't have to come me bai. You just told me what? The min. There's no real min of a goy. A guy who's a min, you don't have to be so worried. So if you're gonna tell me that shhita, what a yiddu's a min, you have to be worried. And it's a bana no. What? A goi who's a min, you're not gonna be worried, of course. So says the Gemara, you're right. It's not like Abhishkita. A guy that you know specifically is a min, you're gonna have a problem, even though that is our. What must this aloha be relevant to that as relates to the goim they're not real minin? Limar riddin. The aloha is Lima Riddin. There's uh there's an Indian back in the day that someone like this, a min, a real A real glutathione, you could take him and you could put him in a bar. Marid on the bar, it's better you put him there. It's not gonna come out, better for the world. And uh this is the inin that we're saying this would be the nafkamino, that by a yid, by a yid, we would do this. A yid that's a min, marid on the bar. And a guy that's a min, you're not gonna be marin. Says the gabar, really? Hash to the show, marin that khami, bye what you're gonna be married, a yid that's a min into the bar. So for sure, uh uh uh Iv Kham, you have a question about, of course it would be the same Allah Maridin. So says the Gamara, Umr Bokwa Brahamah, what is this nage? You're right, it's not Nagea Maridan, it's not Nagaya Shkita. What is it nagaya? It's Nagaya to get accept the carbon from him. Can you accept a carbon? So the aloha is, says ibn lachman, that the min of uh is not a real min. You can accept the carbon from him. This teaches me, right? A person can bring a carbon. So, but that's talking about Mikhem from Klali Shaw, from you, from the Indian. So a yid can bring a carbon, but not all of you. What does that teach me? The Hot Yas a Mumr. That excludes a Mummer. A Mummer is not allowed to bring a Mumr. Yesrah is not allowed to bring a carbon. But Mikem, which traditionally teaches me, we also had this in the Masaqtim, Bokhem Chilakti, Vilayba Kham. This whole chilik that a kashrayid can bring a carbon, but a mummer cannot bring a karban, that whole chilik is only as relates to yiddin. But as relates to goin', there's no chilik by goin'. They can all bring karbanas. There's no hilik by goyim. So that's where the alakha applies. Viloyh, bochem chilati, this whole chilik applies only bochem in you, the yidin. However, by regular, there's no chilik, and they can all bring karbanah. So that's what this alak applies. In meenin beum'vdi Khhamim, that that there's even Av Kham, he's a min, you're gonna be able to accept the karbon mahim because there's no difference. How do you know that's Pshat in the Brice that we just said? How do you know that's pshat that there's no chilik by Abdi Khanim that what? That they can all bring, even if they're mean him. How do you know that's what it means? Maybe it means none of them can bring. Maybe this is what the price means to say. Me, Israel, as relates to kick accepting a carbon from Iid. So mean Sadiq Kabel, Mir Shi Light Kabel, from Sadiqim accept the carbon. From Rashon, don't accept the carbon. Uh claw claw loi. You shouldn't uh accept it at all. How do you know it's it means to don't make a hillic and accept all their karbanas? Maybe it means uh no, you don't make a hill, and you don't accept any of their karbana. Don't assume that, and that can't be the case because the tani, because we know that's not true. We know a guy is able to bring a carbon. We have a braise of ish, which teaches me, Matamaimer ish ish. Why does it have to say twice? L'errabois ivdeqaum, by the way, very interesting because it doesn't say odam. Adam, I'm pretty sure you never learn how to go. From ish many times is is l'irabais even iv kaum. Adam is never. We know Rabshmim it says atam kriimadam ein avid kham, kurim adam, adam is special. Ish is usually always lerabis, uh is always l'irabais guai. You'll never find that by odam. But either atam krimadam and Av the Kham. You have to know what the dargh is adam is in dark of ish. But either way, ish is lerrabais. It says ish ish lerabash. It's being marbe even a guy that what? Shinairimadavis khai. They could bring karbanas, they could bring the dharma dovas just like a yisra. Continued the Mishnah, Metamin Masa. So Shita again, Shita Avid Khavim isula, as we saw. It's a Navela, specifically the Mishnah said. I'm sorry, that diyukka is very important. It's specifically said Navela. And it's Mitame de Masa. It has regular Thomas Navela. Thank you for the abbeyis. Came in the Navelahi Mitame Masa. Since it's a Navela, every Navela has Tomas Navela. Obviously, it's Metame Masa. What does the Mishnah need to say? That just tells us it's an Avela. Some are abba Rabba said, hoh Tani. This is what the Mishnah is teaching you. Zum Mitame bimase viesh to kachher Shimitame afilab oyo. The point is not that this, there's a kiddhish that now it's metamase. The kiddosh is that this carbon is only mitame bimase. But by the way, there's a different one that's even gonna be mitame b'oyo. It's gonna have the humra of a mace. That's even uh the the tumma expands and goes into the same domain that you're in. It goes into the same oil. It's gonna even have tumas oil. The ezazu. What kind of thing is that talking about that's even gonna have tumas oyo? Tekravas of edit khavim. That's that would be tikravas of it's khan. Someone who shafts uh carbon sha shachts an animal for a Vedazara, so that would have the din of Tekravas of Edith Khavim. That surprisingly would be mitame, even oil just like a regular dead body, just like a regular mace. And this would be gone like Krebuna Mimasa, as we're about to see him in a minute, who holds this special kiddhist that the curvas of Eda Zara has the din of a mace. Say and it's gonna be metamabi oil, says the Gemara. Okay, Ikidami, another version of this is Amarabah, hochkitani. This is what the this is I have to understand the Mishnah. Zum Mitame Bimasa, you're right. This one is Metame Bimasa, the Kher Shehikezu, and there's another one just like this, She Metame Bimasa Vene Metamib oil. That's only Metamibasa. So over here the deik from the Mishnah is Metame Bimasa is the maximum. It's only gonna be Metamabimasa, and it's never gonna be mitame ba oyo. Beza zoo, what else would also be just like this? That's never gonna be metame b oyo, to curvas of it's common. Takravis comim is not gonna be metameba oyo, and if so, Udalay Kribunamasera, that would be not like a memesera. Because Arina Mimisera holds that the curvice of it's common is mitame ba oyo. Who is this? Rebu the Mimasera, the Tanya Bryce. How do we know that to curb it's of it's common? You shaft an animal for Avadazara, how do we know that it's gonna be Metame even Ba oyo? Shenamar the Post says, come to uh Bal Pear, Baychlu Zipchhe Masim, and they ate Zipchemesim. The attire compares Avadis Kavim to Zipchemesim as the din of uh Mamash Misa, and therefore ma mace metamil oil, we learn that it's just like a mace. Avadizara to curve is a bit of something that was sacrificed to Avadazara has the din mamesh like a mace, ma'ames metamebah oil just like a dead body's metame oil after curve is khabim, metame ba oil so too, something that was shifted for Avadizar to covers everything's common, or brought to Avadazar Bakhla, is going to be Metame Ba oil, and that's a readum emissaire's din. So the first lush is Libraba, it's going like a readum embassy, because Yesh the Khaharas, to cover the covet is common, would even be metameboy. Second lush, we learnt is that the max you're gonna be is Tomas Masa across the board. That's the loyal emissaire because he would hold actually there's a level up, and we have a minute, so we'll just do the next Mishnah to the Ban. Hashoichit Balailo, someone who sets at night. What's the point of night? You can't really see at night. Vichin Hasuma, that guy definitely can't see, he's blind. Sheshochha, thechin hasumat shitasek shera. It's gonna work, no problem. Says the Gemara, it might be a problem, as we're about to say, it's the Abed. But it is gonna be kosher. Says the Gemara, Hashoikhid the Eb, Diabad in the Khathilai. Has Shoichit, what does that sound like? Someone who someone who already shachts. We're not telling you go and shacht. Someone who already shachts, then it's gonna be shaitan shayra, as we saw. That's always with the ebid. So this teaches me it's only with the abit that he could do this at night. It's only with the yab that you could shacht the night. But l'hhathila, if you go to a row, shah shachth and night, he would tell you no. You could you could shacht anytime, anywhere, and at day, and night, on the roof, on the top of a boat. The point is you could always shacht. And this braisa was very much l'hathilo, l' oilam shachtin, bain bayoin bain balay. Very much version of the braisa. Even the khathilah you could go ahead and shacht at night. Or mishnah's mash mediyavid. How do you answer this? Umrpapa, Mishavuka Kenegda. You're right, this Braissa is talking about when can you do it at night, Likhathilah? If you have a big fire, you have a light, you turn on the lights, you could see, no problem. That's lichhathilah. Or Mishnah that says it in Alashana, Bidiyavid, that's why you can't really see. It's just like a suma. And that's why Amravashir Vashit says Dikanam. It's actually very medduyic, like R Papa's answer. It's Diktani, because we said in the Mishnah, Diktani Hasam, sorry, we said in the Braissa, Dumya the Yoim. How did we compare? When we said Lailah is gonna be okay, what did we say? Dummy theim. We said bain bayoim, bain bala. That teaches us that the Lila we're talking about is dummy theim. Just like in the day you could see so too in the night. We're talking about a case where you had a vukha next to you, so you could see. That's where it's gonna be the khatkila. The hochbit in the Mishnah, Dumya the Summa. We said Lila in the context of a summa. What does that teach me? That it's just like a summa, just like a summa can't see, so too in the night. You can't see you didn't have an avuka. That's where it's gonna be the other shma. That would be the difference.