Chulin 53

Daf Yomi

Transcript

SPEAKER_00 0:00

Today's chulandaf Nungimel. We're gonna start. We left off yesterday 10 lines from the top of Nungimel Nungimel Amaralif with the word Bairavashi. So we're in the sugi over here and we started discussing uh Dreisa. Dreesa can render the animal into a trefa. If a certain animal is Dairis, which means he claws another animal, we saw the concept is because Khazal we're worried about the eris, the poison that this animal injects via its claws, whether that's infection, poison, uh taba, however it was. But the maisa, that's what we're worried about, and we're going through the different cases. And with that, Bai Ribashi Ravashi starts out with a question Shar Ifais Tmein, Yeshlandrusa. Oi, aimlandrusa, what about other ifois tmain? So we said in the Mishnah, what jisas ha nat? Specifically a naits. What Ravashi wants to know about other Ifois tmain. Other Ifis that are tomated, do they are are they do they have the ability to be dairas and render the animal that they're dharas a trepa? So claw them and render it a trepa or not. And by the way, Taiza speaks out over here that it's possible we're only talking about Ifis Tmayim and not Ifis Ta'irim. Vilaimi Bail Tiza says, Ha kwa elab ifis tmayin. Abu pshita de ein durus of tarim there's obviously no durus of tahirim. Umshat in this is because the fact that they're tame is because we know you know you we know that you are what you eat generally, and they're really uh really ifis t'mayyan efisharim, what you can and cannot eat is really a haik, but there are different tamey amits that different uh mefarshim try to bring in, and the khinach says specifically on this that the reason you're not allowed to eat these types of animals is because they're more a khzari, they're more cruel, and we don't want you to become cruel, and you're a yidinar rahman, by shanim, gamma chasanim, and therefore if you eat an animal that's considered to be direus, as the Gemara is not saying the whole question, Tysus explains, is only about Ifis Khmain, because If it's mayon are the type that are direus, and they have that cruelty built into them. So um we don't want you to eat that sort of thing, but the the the question is not about Ifus Ta'an, because again, Ifus Taharim in general are not cruel, and they're not gonna be the type that directs. That's Tysus. Says the Gemara. I'm a layer of hillo. Interesting. Biravashi, sort of hillil and a moira, says two Ravashi. The Kia Vina Baira of Kahana, when I was Bayer of Kahana, Omar Shar Uh and Russo. He said, Yeah, the other Ifis Tmayan, they have they can be directs, and it's gonna render the animal that they're during us into a trayful. Says the gumara, how could that be? What did we learn in the Mishnah? Drusa Sanates Be Oifadak. As it relates to even oifadak, meaning the smallest animal that could that that uh that you could be directed has to be a native. It sounds like it's dathka a nat and not a different type of animal, not a different type of oif tame. So the gumar drusa sanates bidchavase. I can answer you that really what does it mean? It means drusa sanates, it specifically has to be a nat bid a chabase. If the animal is being diris, if the oif is being dirus, is its size. The inoch, but the other ifais, shar ifais tmayin, bidizutraminayu, they are not as aggressive as the nates, but they still would be able to be dirish uh smaller ones than it. So again, the nates can be diris, other things its own size, because it's very uh very aggressive. The inoch and the other ones be the zutraminayu only if they're smaller than that, but that's not to say that only a nates and nothing else. And the inoch and the other Shara is man bid a chavasayu. It has to be at least their size or at most their size, and that's what they're gonna be able to be dirt, but otherwise not. Says may the R of Simi Marashi, and Jerusalem Shual. A shul, a fox cannot be durus. Even if it claws, it's not gonna render the animal trick. Says, is that true? He said over a story that Vidoras Shul Rachel Bemerchashabini, that a shul, a fox, was durus a Rachel, a female sheep, in the bathhouse of Baysini. And this story came before the Khamma Umr. They said, Yes, Drusah, that it's gonna be considered a Drusal. Well, so what do we see? A shul as Drusal. Sazigmar Amr of Safra Hai Khatulhavi. You got the story wrong. That was really a chatul, it was a cat. We know the cats are super aggressive and cruel from yesterday. And therefore, a shul not, but a cat. Yes, says some have it a little different. That Ammar of Khan is made of Summer Bayashi, Yesh Drusal a Shual, that he said that a shual can be dirt. Is that true, Bachy? That uh fox was du or uh yeah, fox was dirt as uh female sheep in the march of basini. And they said that it's not gonna be considered jusa. So how you tell me that a shul yeah, says I'm safra u calibave. In this version, he didn't say it's a cat, but rather this was a dog, and a dog we saw does not, or we're about to see, does not have drusa. It says Naktin, we have a Messira. In Jerusalem Kaleb, a Calib cannot be there. So even if a Calib attacks something, a dog, it's not gonna be considered Jerusalem. It says in Nactinon, we have another Messira. In Drusa Elibiyad. Drusa is only biyad, which means the front uh legs of the animal. Only if it claws with its front legs, la fuke regularly, but the back legs, that's not gonna be considered a jerusa. Ain't Jrusa Elibiyad's alabiyad, la fuke regular li. Ain't Jusa elabitziparin. Also, it can only be dars with its tsiparin, with its claws, la fuke shain the live, but not with its teeth. If it's dars with its teeth, it you know uh doesn't claw an animal, but it bites an animal, that's not gonna be considered jurusa. Lafuke shlami das lay. Also, Jerusa is only me das. If the animal actively with its das intentionally attacked the other animal. But if it happened shalami das, it scratched the an the other animal and clawed it. Shalami das, it kind of just happened, then that's not gonna be considered drusa. Also, in Jerusalem Chayim, La Fukiya Khamisadula. Another halacha in Jerusa, another qualification, only while the animal is alive. But if it's dairy or something after it already died, I don't know, it brushed up, whatever happened that it was dead, and then it brushed up against another animal and scratched it, that is not gonna be considered a drisa. So as I this last one, I don't understand what you have to say. I'm rehashto shalemi dash amid loi, la chemisa mi boy. You just told me that you need das. And if it's shalami das, it's not gonna be considered drisa. So obviously, when the animal's dead, it's not gonna be considered drusa because the fajota doesn't have das when it's dead, right? So why do you need to say it? Says, what's the khadish? The daris upaskualiyade. The case is where it was duris, and while it was daris, it clawed another animal. The claws were still inside that other animal, and you chopped off the hand of this uh of the attacking animal. So that's the case over here. Now the claws, Mamish, the hand is uh it is disconnected, it's attached, someone took a sword, chopped it off, he's trying to save his animal, maybe, and Upaskaliyade. So, what is la acharmisa delay? It doesn't mean the animal's dead, it means la achar misa of that aver. That that hand now is gonna be considered dead. So that, even though it scratched, it clawed it, and now you chopped off that hand, that already is not gonna be considered a jarisa. Says the gimmara's the chirish, because I would have thought badid the darish shoddi ziareh, because when did it inject this aris into the animal? That's when it first clawed it, it injected the airis. So, what do I care if you chop off the hand afterwards? You chop off this uh animal's hand that's being diris, it already was virus, it already put the claws in and it probably injected the airs. Says the Gemark, Kamashama, what's the chirish? Bahadid is shallif shodizarre, that the airs comes in when it removes its hand. So as long as you chopped it off and it was the akhar misa delay, it was the misa of the Aver, and you chopped it off before it got a chance to remove the claws, the eras did not inject it, and that's why it's not going to be considered a good rusa. Says the gomar. Um, um a raab arishen iknaslabena swarim. You have like a pen of uh shwarim, you have uh axin, and you have a lion that walks in. And you find a claw, a lion claw, in the back of one of the shwarim. In chhoshishin shema arit darsa. You do not have to be worried that the lion clawed him, even though it looks pretty obvious, right? You found the the ari came in and you find the claw in the back of the animal, you don't have to be worried. My time, huh? What's the reason? Because royv ara is darcin. Because, first of all, most lions, this is what they do, they're durus. Ari durus, right? But some of them, meaning it's not a hundred percent, and therefore there is a mute of lions that are not gonna be direous. However, there's another roev that, uh, or hazaka, that an animal that is directed, a lion that's dirus, its claw is not gonna be removed from it. Meaning it's gonna keep its claws, it's not gonna uh be pulled out onto the animal. Vizos, and in this case over here, hoysubaranchevis levi gabloi, since we found the claw separated from the animal on attached to its back, it's mammish on the back of the fox, uh, of the of the shvarib, then aim our bikisel niska ni nischakek, then what do I have to assume? That really what happened over here is that the lion was pressing up against the wall, or he was scratching the wall, and the claw got stuck in the wall, and now the shva the shark came up to the wall and was scratching itself against the wall and had the claw come from the wall into his back, and that's why we're not worried that the RB was there. So it says the Gemar Adrab, if anything, I should tell you the opposite. That Roy Shwarim, Mishchakhin, and far from explaining this maybe a smek spika or the roy, but the miot's not, and even if yes, um who said who said it came straight from him? But either way, he says the Gemara Adrab, I can tell you the opposite. That Roy Shwarim is Chakhin, Umi Yutin in Ms. Hakim, I can tell you the opposite. That really Roy Shwarim always scratch themselves against walls. That's what Shwarim like to do. Um and a miot of them, in mischakim, they don't. Mikholam ischakich, and uh Shar that generally does scratch himself up against the wall, in siparnishavitzlab. He doesn't usually end up with a claw in his back. This guy, since he does have a claw on his back, aimer are saying so it makes a lot of sense to say that the lion did claw him. So it says the grammar, and therefore, what do I do since I could either I could say both ways? I have two svaras. So Ukimilsa acheske, we're gonna go back for the chazaka. What was the original khazaka? The original khazaka was that it uh you don't know what happened over here. There's no chazaka that it was a drusa, it's only a suffic drusa, and therefore, viravitame, the omar in chosen the suffic drusa. This is Ravlitameh, this is Ravlish that holds that by a suffic drusa. We're about to see this in here. What about a suffic drusa? You don't know that for sure happened. Are we chysish the suffic drusa? Do you have to be worried? Hoyshish and be machmir for a sufficdrusa. This is Ravlitameh that in Hysh in the Suffolk Drussa, you don't have to be worried for a sufficdusa. Omrabaya, by said. Loyamaran, this that Rav said in Hoyshish in the Suffic Drusa, that's only true. And let's see, parin. That's only true if you found the actual claw in the shore's back. That's where you could say it brushed up on the back on the wall and got it from the wall, not from the line. That's where you could say it where you found the actual claw. Abu Makam Tibarin, but if you found the claw mark in the animal, then you have to be hoyshish. And that si paran, that claw that you found in the back of the animal, that is only true that we're gonna be makel al a lacha. If it's moist. If it's moist, then uh you have this uh omudana to say maybe it came from the wall and it didn't come straight from the animal aval yuvasha, but if it's dry, then there's much more of a precedence to say that it came straight from the ari. Why? Because of the mashamtah, because a yuvasha is out of the meshamtah, because a dry one uh sometimes does fall off of the lion. Because if it's more dry, it makes more sense that it's gonna fall off, and therefore there's more muckam to say that the ari was dharasid directly. Vilacha naminoyamra. Now we only said to me makeal in the case where it's lacha, where it's moist. That's only true alakado, where you only found one claw in the lion. About tarti vitlas chashina. But if you find two or three, then already we're gonna be hushish. That came directly from the lion. We're not gonna be hush that uh the animal uh rubbed up again. The lion lost his claws on the wall, specifically in the right order, and then you found those three back on the shareh. That's already much more rahik to say. And if you find two or three, then we're gonna be hassin for sure that it came directly from the ari. That was Diris. It says I gravar the who the Kamabidara Sihuba. By the way, that's only if it is set up in its line, meaning it's exactly in the claw shape in the paw shape. So that we're not gonna be hush that the ari put his paw on the wall, lost three exactly in that shape, and then it went directly onto the shawar, and that same uh kept the same tura the whole time. That's already much more rac to think, and we're not gonna, and that's why we're not gonna say that. And obviously it came from the line. Sezigmar, it's my set of it like this. We just mentioned it. Rab omar in chosen the suffix dusah, we shmuel amarch in the suffigdusa. We have the machlikus, rab and shmuel, whether we're chhoshish the suffig dusa. When we have a machum to be chosesh, whether uh an animal was another one or not, we don't know for sure. Rav says, In chhoyshin, shmuel says you have to be machmir chosen the suffigdusa. If the suffig is whether the animal Bihlal came into this pen or not, we don't know. What did a line come into this uh pen of the Shwarim or not? Everyone's gonna agree, Amalyol. We're gonna say that uh let's assume that it didn't, you could be makal. Suffik Kalba, suffix shunra. If the suffix was what the attacking animal was, was it a dog or a cat? And we know already, a dog is not a problem, and a cat is uh is a problem. So I think right, Amakalbah, we could also be Makal and say that it was probably a dog, and therefore it's not gonna be considered Juraza. Al Shosik the Aesubinayu, if what happened was that the lion came into this, uh into the area of the Shvarim, and it was quiet, it did its and minded its own business. Sat among the other Shvarim and wasn't attacking. So Aimar Shal Mashabir. So I could assume that it came to make peace. It came to make peace. Rashi says that we find such a zah by uh domesticated animals, even though if they're wild animals, if they grew up between people, sometimes you find that they don't necessarily attack, they don't attack other people, other animals. Um and therefore I could say that this uh lion wasn't down to attack today, he came to make peace. Because we do find such a concept, and you could be makeel, you could be makel, you don't have to assume that it was dars or anything. Kata Rishi the Khadminayu. What if the lion came in and Imamish chopped off the head, like as you would assume a lion does, of one of the shwarim? So in that case, Nachmin Rishe, you could also be mako on another animal, meaning what's the question? If you have a suffic whether it was darus, one of the other swarm. This animal doesn't have a head anymore, obviously it's a trefa. But the uh it's an available, right? But the other uh animals, do you have to be chashish that it was darus any of the other swarm or not? So we can say that no, it already took out it took out its anger on that one that uh Nebucha chopped off its head, but Nachmeiriske had already calmed down and it got it, it got its anger out, it did its uh part, got its meat, and therefore you could be makeel on the rest. And what about this? Iu kameuse sorry, iuka me'ave, the inu kamekarkaron. If the lion was roaring and the shvarim were mooing, so everyone was making noise, so bausikamavati, ah dodi. So we're just gonna say that they're all scared of each other, and you don't have to assume that something happened. Meaning the lion also is a little bit afraid of the shvarim, shvarim is definitely afraid of the lion, everyone's scared of each other. You don't have to assume that any attack took place and you can be making. Okay. Keep leggy, where is the maf like this? The iu koshasik, the inu kamikarkaran. Where the did I skip a line?

unknown 14:24

No.

SPEAKER_00 14:25

No, they didn't. Okay, the iucashasik, the inukkamikarkaron. Where the lion is quiet, this is the question. Where the lion came in and he's quiet, the inu kamikarkaron, but the shvarim are moving away. So Marasobar, Maisika Avidbu. So Marasober, that that Maisika Ovidu. The fact that the lion's all chill, not uh saying anything, and the and the shvarim are uh uh they're they're moving, and yeah, there's a there's a big commotion, obviously something happened, and obviously there was a drice that took place. And really, um the other sheet is gonna say that it's really the fact that they're afraid of the lion that they're moving, but not it's not muchach that something happened. They're moving because they're afraid of the lion. Again, the lion doesn't have to be afraid of that. We said in a case that he's also roaring, he's a little bit afraid, and therefore you could assume that everyone's afraid and nothing happens. But in this case, even if he's not roaring, but they are mooing, you could assume, you don't have to assume that something necessarily happened. You could just say that they're moving because they are afraid of the lion, but it's not muchach that something did happen. Omar amaim. Amayma said, Hilsa was alocha, hoishesh in the suffig drusa, like Shmuel said. Amaymar Paskin, that we're gonna be hoyshish for suffigdrus. So you have to be mafia. So it's like the rav mai. What are you gonna do with Rav though? Rav Paskin, not that way. You're saying like Shmuel. So Amalay answered back, Lois Shmieli. I didn't hear I didn't hear anything about Rav. Kloimar Loismieli, which means what he meant to say is I don't hold of Rav. Really, I paskin like Shmuel, that you have to be Hush of the Savagdursa. Uh, another version of this is Hudr Bay Rav Ligabi de Shmuel. What he said was that Rav was really Haiser. And even Rav Basaif agreed with Shmuel. Rav went back on what he said and he really agreed with Shmuel that we are gonna be Hush of the Savagdrusa. Where do we find this idea that Rav, where do we see that Rab was Kaiser? Dahu Sharkafa the Savik Drusa. There was a basket of Savik Drusas. This is like a basket of birds, and they were all suffigdrusas, whether they got were, you know, were Nidrasmaya, another bird or another animal. Nosukameda Rav. This basket of birds came before Rav. And the question was, is it it's Savikdrusas? Do we have to be Kheshish or not? So that's exactly in the Mahalik's Ram and Shmu, right? So what happens? You would think that Rav would paskin, Savik Drusas ain't Khash, like he usually does. But what happened over here was Shadrinul commanded the Shmool. Rav sent the Shila to Shmuel, he sent them to Shmuol. And what did Shmuel do? Khankenu, he choked them with Shadinu Minara. He clearly held that you have to be Khash of the Savagdurus, that they're gonna be traiphs, and therefore he choked them, threw them into the river. If you're gonna tell me that Rav wasn't Khazar and he really maintains his original position that ain't Khosh and the Savagdurusa, then the Shrinnu. Why'd he send it to Shmuel for Shmuel to passel? He should have just said it's Munter, according to his own sheet. Says Gamar alamai. Hadarbey, so what are you gonna tell me? That he was Chizer, and that's why he sent the Shah to Shmuel because he holds like Shmua. If you hold like Shmuel, the Shrinu. So say it's Asser, why do you have to send it to Shmool? Says Gemara and the Asre the Shmuel Had. I'll tell you why not, because they were in the place of Shmuel. Shmuel was the married Asr over there. They were in Shmool's town. In Shmool's town, you have to do like Shmuel, you have to go like Shmool, and that's why he sent it to Shmool. Says Gmar, okay, but Lamalli Le Michinu. Why does he need to choke them? It's a very dramatic thing to do, right? He choked them, then he threw it into the river. Why did Shmool need to do that? Because we're worried that they're gonna fly away, and therefore, people are gonna maybe some Jews are gonna find it and catch them and eat them because they're not gonna know that they're suffic drusas, and you're gonna have a problem because over here it's a suffoc, says Gamar, the Shenu Snearchoidh. So why don't we leave them around for 12 months, right? That's another way out. Because we paskin, as we learnt, uh that trefa inokhaya, which means a trefa will not live out 12 months, which means you have an easy bidika to do to see if it's really a trefa. If you have a suffic, let it live 12 months. If it lives out more than 12 months, then you see it wasn't a drew, so it wasn't a trefa. And therefore, why didn't you just keep it away for 12 months to figure it out? So it's gonna takala. There were so many birds over here in this basket, and therefore for sure there was a takalah that was gonna come along during these 12 months. Someone's gonna end up using one, shafting one, eating one, and therefore you don't want that to happen. Why don't you sell it to Guyim? Just take all this and sell the gun. Why do you have to kill them like you normally do with a tray for you sell the gun? So it's gonna Yisrael. Again, there were so many birds over here, it's gonna come that for sure one of them are gonna end up by a Yisrael, they're gonna you know sell it in the market, maybe, or sell it back to Yisrael, and that's why uh he didn't do that. Villich kan ni vi vilich nakinu vilishadin about ashbah okay, but why the river? Choke them and throw them in the garbage. Why do you have to throw them into the river and be dramatic? So the Tamik, according to you, that you're asking these specific questions. Why don't you throw it to the club him? Right? The puzzle says, Why don't you throw it to the dogs? You're asking me Ashba is better than river. Why not to the club him? And Allah, obviously the reason he did that, he was trying to be mefarsim, this halocha, that they're all usr, and that's why he did it with a big statement and threw it into the river. You should know suffig Jusa Khoshishin. And you have to be Hosh, and that's why he killed it and threw it into the river for everyone to see. Says the Gemara Hu bar avzah. There was a goose or a duck, the Ababi Rabashi, that was in the house of Rabashi. Al Lebani uh, and he went between the reeds, and Nafag, when he came back from the marsh or the reeds or whatever he was, Nafag asa kim masmis kue. His neck was all bloody, his neck was bleeding. And the question is, uh it was all bleeding. The question is, do we have to be hushish that uh another animal was Dirasit? Or what happened was that it got scratched on the reeds. Um Ramashi, Ramash says, Layam Renan Sufa Kalva Sufikshunra, Layamrin Sufe Kalva, Sufak Shunra, Amar Kaaba. Then we say I'm an Amarf, that if you have a suffic, whether it was a dog that attacked or a cat attacked, what do we say? Amar Kaaba, we could assume Lakula and assume that a dog attacked it. So therefore, Hachanami, we're saying we're gonna say over here the same thing. We could assume la kulah that suffakanya suffak shunra. If you have a suffic, whether it was the the reeds that it got scratched on, or it was a cat, which would be a problem, we could be making say that amarkanya machia, that it was really the reeds, and that's why it's not gonna be a problem. Am Amri Bene Rebhio. The Bene Rebhia said over. That's Amru, Tsuchabadika Keneg, Amru, sorry, Trichubadika Keneg Bene. The drew that we says, that we said that either a full drusa or a suffig drusa, or as Rashi says over here, um suffig drus are odd to darsa of ein machamadrisa and nikamibuts. You don't see the maqamadrisa nikamimbuchuts. You have some sort of suffic that you could reconcile. In that sort of case, you could have a badika that you could do to see if it's okay or not. And how do you do that badika? It means a badika conegat minimum. Knigged intestines, you check in that area, and we're gonna see how you check in a second. But if you check in that area and see it's okay, it's okay. If it's not okay, then it's not gonna be okay. Umrbita Remissu says, Hod the Bene Bhiya kfarp shm. Now Shmool Shmool send me Shumer Khanina, Benan take noise, shamru, trichikin me, bname me'im, and by ilpha, yes, drusa the symanim, and we're gonna see in a minute what that means. But yes, simonim in Jerusalem. Ilfa the question. The simonim, do they have drusa or not? Meaning if the animal was directed to another animal in the place of their simonim, is it gonna be considered a drusa or not? What's the premise of the question? The premise is that uh the premise of the question is that the simonim are much more tough. And therefore, even if an animal claws it, it didn't necessarily cause a problem. So it's the gammar by Drusalis Monimai. This that ilfa the question on rivchanon barova already explained. And see, so ku Kuloi, Vafilubasamanim. So it sounds like the Besal Kuloi, sorry. It sounds like the Besahal, the the area of the torso, Vafilubasamanim. In the area of the Simonim. Says the Gemara by Ilfa. So ilfad another question. Simonim Shenidallu. So now we're just bringing more questions from Ilfa while we're on the topic. So Simon Shenidal. Simonim, the condom of Ashid, that got loose. So Bikama. So up until the up until what point is it gonna be considered a trefa if it gets too loose? So Amramzair Ramzer says, Hi debugh. This is that Ilfa question. Ram Rahana already explained it. If Raivavit was already loose, then it's gonna be considered a trefa. But Rabami. Rabami has the following. So is that gonna be considered a Drusa? Is it gonna be considered a full trefa or not? So Amr Rabzera Rebzera says, Hodabi Ribami kvar Pirsha Ribihuda. Rabbihuda already explained this that Rubzera had a or of Ami. This that Rabami had a question on Rabbi Huda already explained. You could see the signon already of these gumaras. Now umrabihudamara biddrusa adsheyadim busar connected may me aim. As it relates to a drusa, when is it gonna be considered a drusa? When the busar that's connected to Banay Mayim, the busar that's uh you know parallel to the intestines until it's yadim, until it becomes red. When that area of the skin reddens, then it's gonna be considered a drusa. That's what the Bene'im we saw before. When that area, that's the Badika you do, when it reddens by the Benayme aim, then it's gonna be considered a drusa. Nismasme sa basar, what if the skin in the place, the area in the place where it got clawed, uh started decaying, it started rotting, then raina saq ilu ain't we look at the rotted skin as if it's not there. And therefore, if the animal could survive without that skin, without that area that's rotting over, then it's not gonna be considered a trefa. And if it can't, if it's too much rotted, that if it wasn't there, the animal would be considered a trefa, wouldn't live, then it's gonna be considered a trefa for sure. What does this mean? Let's expand on it. What's this uh skin rotting away? Some maravunam reader reshua, kosha roife gordoi, um amidah basarchai. It's anything that the roife and a doctor who's treating this wound would scrape away all that skin because it's so rotted uh that a doctor would scrape away until he gets to the bus sarchai, until he gets to the busar chai, until he gets to live flesh, so that whole area again, right in a sequilu enah, you look at it as if it's not there. If the animal could survive good, if not trifa. When I was by Rafgana, Aisikaman, hahu reya, they brought before him a uh lung, the kihihavu miswe, when you would lie it down, the avu miswila yasu shapir, when it was lied down in a laying position, it would sit normally and it would look like a regular lung. But when you pick up the lung, umadullah tawcha vinafli vinafli tilchhi tilchhi. It was falling apart. Yurs is not so clear here, but it was basically falling apart. When you would stand it up, there would be pieces of the lung like falling off. It would be kind of decaying. So Vitarifna Lamidabuna, and he said it's traiph based off this halacha we just learned from Ridd Mari Bishua. Says the Gemara Rabinachman Rabinachman says the following the khoitz as relates to a thorn, so ad chetinokiv la chalal. So a thorn is only gonna render the animal trefa when it makes a nekhav, right? The problem by a kite is not gonna be the eras or the drusa aspect, it's gonna be the nekiv aspect, and therefore, if it makes a nekiv into the chalal of the animal, that's where it's gonna be considered a trefa. But drusa, as relates to a drusa, mishiad masr. It doesn't have to make a nekav into halal because the reason isn't nekiv. The reason is the eris, and therefore it has to be this semen of nyadimbasr of the flesh getting reddened from it. That's gonna be considered a trefa. Connected maybe in that area um of the bas circuit that's connected the intestines. Rivzvid, Mas Nyachi, Rivzvid learns it over a little differently, the following. When the bus that's connected, the menimi aim becomes more red. As it relates to the simonim, achiyadimu simonimatman. If the simonim themselves become more red, then you know that they're that that's gonna be considered a jerusal. We saw before it was a question. But even for the Bene'im, if the Simonim themselves become more red, that's gonna be considered a Jerusalem. Had the following question. We know that as it relates to the Veshet, even the tiniest nekiv is gonna be a problem. That's that we know already about a Vashet. We know nekev also means the tiniest nekev generally is gonna be a problem. So as it relates to the Vashet, the tiniest nekev is gonna be a problem. Bimashu. Drusase bemashu also, as relates to a drusa by the veshet, also bimashu is gonna be a problem. As relates to the kone, ne kuvase bikha isr. Only if you have a nekev the size of an isr by the kone is going to be a problem. As we know, Hatzikana pogam is not a problem. Uh, whereas drusose bikama, okay, so as it relates to the drusa of the kone, what are we gonna say? So as relates to the veshet, it doesn't matter whether it's a regular neckab or drusa, either the tiniest mashu is gonna be a problem. By the kone, you need an isr by a regular neckab. So how much does it have to be by druso? Drusase bikama. So it's gonna boss the bay hide the punchka. After he asked the question, he answered it himself. Eh khadzevachzebamashu. It doesn't matter whether the veshet or the kone, it's gonna be the mashu. And even on the kone that has more wiggle room usually usually, we're gonna say by a drusa, it's gonna be even the tiniest bit, my time. What's the reason? Ziara mikla kaleba azl. Because even though right now it looks like a tiny hole, the ziara, this airs, this poison, it's mikla kaliba azul gets it boils and boils and gets bigger and bigger and causes more issues as it goes along, and that's why it's not a one and done thing. This is something that causes a continuous problem. So even though a regular neckab has to be the khisar, chatzi kariv the kind of that gets uh pogum, as it relates to Drusal, even Bemashu, just like Ivesh echzebekaze, the Mashu will hold it right here.