Chulin 111

Daf Yomi

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Khund of Kuf Yud Alif, and we're gonna start we left off yesterday. I think about 10, 11 lines from the bottom of Kuf Yud Ahmed Bays. You could call it seven lines from the top. Either way, Omalia Bailer of Safar, Nusugas. We're gonna be talking about the Kovit. The covet is interesting, it's the liver because the liver is what processes and cleans or whatever that does to a last a lot of the blood in the body. We know dam is usur, you're not allowed to eat it. Even if you shek the animal, you can't eat every part of the animal, even after you sheked it properly. It's gonna be a problem. There are chilib that's usar, they get an usha is a problem. And dam is an issue. Now, dam, there's what's known as malicha that you would do generally to be to casher the the busser. So the koshering process is maliha, you salt it and you get the dam out of the busser. The covet, however, the liver, since a disproportionate amount of blood is found in the covet because it that's its job, it cleans out the uh it processes a lot of the blood, so you're not gonna be able to do maliha, and maliha is not gonna work. You're not able to casher the cove just like that. Now, that being said, the covet is kosher. You're allowed to eat the covet. It's not something we say you know you have to stay away from. You just have to do it properly. So, what are we supposed to do? There's another aloha that we have to know for this daff that meat de oy riza at least. Dam is only usr once the animals are ready shafted, dam is only usr when it leaves the busr. When it leaves the busser. But if you take a bite into a piece of meat and the dam never left the piece of meat, it's not gonna be a parami de raisa. So when you cook, we have to assume everything left. That's the thing, because we know when you cook it starts uh being bilea and pilot and things are coming in and coming in and coming out. So when you're cooking a piece of meat, you have to assume that any dham that was in there went out and might have gone back in through the cooking process. Everything is mished around. So when you're cooking a piece of liver, the dham came out. It probably went back in, it's gonna be a problem. So what are you supposed to do? We're gonna see different ways, but Lemaisa, is it mutter, is it us, or is it mutter at all? Is it mutter after a certain way to uh um to make sure that it's all coming out? We're gonna see that really if you're if you cook it, we're gonna see an idea that I did the tarach, like we saw this already, since the the piece of covet is busy being pilot all the dumb while it's cooking, so it's not boiled back in. But that's what we're gonna see in a second. That's all we need to start off for. Today, Nameley Abailerbsava, Bay turns to and says, Kisalkisam, when you go up to there, there's Aratisral, so he was on his way to Teratisral, they're sitting in bubbles somewhere around. When you go up Territesral, Bombi Nayu, ask the Khachamim in Er Tisral, Kav the Matunbeh, what do you guys hold about the liver? Do you hold your low eat? It's not, what's the deal? So Kisalik, when he came up to Eritra, Ashkhir Bzriko, he found Ribziko, and Amalai told Ribzika, Anos Shalkile, sorry, and Amalai, Rabzrika told him, I know shalkile. I'll tell you a myshaya. I cooked it for Ravami, and Ravami ate it. So you want to know, can you eat liver? Yeah, I cooked it for Ravami and Ravami ate it. Ravami was the dai in the very tissol, and therefore, Rami Ravasi, the great two dayanim after Rubirachan, and therefore that you're obviously allowed to do it if Ravami ate it. So Kyasukame, when he came back to Abhaye in Bavel, he told them the Maïsa Sha'ayah, very good. I have a psack over here and that Ravami himself ate it. So I'm a layer, Abaye told him back. No, no, no, you misunderstood me. The Mason of Shah, Loykami Bail. My question wasn't about liver itself. If you cook liver by itself, is it gonna be asker? The answer is obviously not. Why is it obviously not? Rashi says, Loykami boy. The psychitali decame the true the lift light, this is what we spoke out. Uh the hoytsi call shah loibola. Since if you cook the liver on itself, the whole time while it's cooking and boiling, it's being it's being poiled. And it's true the lift late, that's the swara over here. It's so busy expelling all of the blood from it, it doesn't have time to intake it back in. And therefore, by itself, about the piece of covet itself, that's not a that's not a question. The way to casher it, very simple, you cook it, all the blood is gonna come out of it. The question is, can you cook the covet along with something else? Why? What's the question? Because it's very simple. If it's being pilate, all of the dam that's in it, then when you cook something else, a different piece of meat, then that piece of meat very well is probably gonna be accepting all of that blood back into it. So this covet is working very hard to be pilot all the blood. You have another piece of meat right next to it, and it's probably gonna be balayah, a lot of the dam that the covet expelled. So that's the question. That's what I've told them. The mason of shallah can be baiali by itself on it onto its own, the liver's gonna be okay. Whatever it uh it got out the blood and it's gonna be good to go. It didn't bring it back in. Meaning, and even if you have some of it inside, again, it's only not gonna be kosher if it left already and came back in. But it can't come back in. It can come back in because again, it's true the lift link. So keep it, what's my question? My question is if you cook liver along with another piece of meat, does it asker that other piece of meat? Because the blood is coming out of the liver into that other piece of meat. So he answered it back that Mishnah, the Mishnah Let me buy me buy the ka. Why is it not a question for you about astering itself? Meaning it's obviously okay onto its own, this piece of covid. Why? That's not because it's a Mishnah. That if you cook it, it doesn't become Usar unto its own. That's what the Mishnah says. It doesn't become Usar unto its own. Why? Because of this fur that Rashi says that I did it through the lift lights. It's it's tarud to uh be to be pilot everything, so it's not, it doesn't intake it back in, and therefore it's not gonna be a problem. Let me say namilati bailha. So assering a different piece of meat that was cooked along with the liver also shouldn't be a question for you. Why shouldn't it be a question? It should be obvious that it is a problem. Why it's not we also have a mission for that. A covid oiseres, vein and aceris, the covet by itself, it oyseris, it asers another piece of meat that's cooked along with it, because all the blood that's gonna be expelled from the covet is gonna be absorbed by that other piece of meat, which is gonna be a problem because it already came out of the covet. Vain and aceris, but it doesn't become aster onto its own. Onto its own, it doesn't, because of the swara. Again, I did it through the lift leg. But another one, it does ask. Because uh, again, it's only pilot and it's not baile unto its own the covet. So amalay, sorry, answer it back. So again, it should be obvious. Why was it so obvious to you that the covet itself is gonna be okay? Because you had the Mishnah that says this. The Mishnah also says that uh that the other piece of meat is gonna be a problem because it's gonna be Baileyah, what the covet was pilot. So it says the Gemara, Amalai answered it back, dumma hasn't become the isurah. No, I'll tell you, maybe that case over there, that a covid useris doesn't become usur, but it askers something else. That assering something else, asking the other piece of meat it was cooked along with, maybe that's not even talking about uh covet that was kosher. Maybe it's talking about a covid, the isurah, a covet that was actually not kosher, a covet from a non-kosher animal, a covid that was uh trepa, whatever whatever the case is, a covid that is not kosher inherently, maybe that's the problem. What's the problem? What does it mean it's gonna asser, meaning what's going on? You're cooking a piece of kosher meat along with a covet that's not kosher. Okay, so why what would the problem be? The problem would be umishum sham no nisa, because of the non-kosher fats that are being expelled from this covid that's not kosher, and it's being absorbed by your kosher meat. Maybe that's where the problem is gonna be, but where you have a kosher uh covet, and the only issue is the blood that it's expelling is that blood being absorbed by the kosher meat is being cooked along with mishum dham amai. That's gonna be the question. Maybe that's our question. Maybe the whole isra that we saw over there where it is a problem is where it's a non-kosher piece of covet, and we're worried that it's absorbing the non-kosher fats and spils that are coming along from this uh covet. But when it's only the dumb, is that a problem or not? So Kihada, so Rabzrika realized he's gonna have to go back to it's not Rabzika, sorry, the uh Safra went back to Erzastral. He's traveling a lot between Bovel and Erzastral, so Kisalk is awesome. Kihadasalk, when he went back to Erzastral, Ashke Khir Rabzrika, he found Rabzika again in Amalai. He told him, so he answered back. So he asked him this Kasha, the updated question. Now, what about cooking it along with another piece of meat? Aye, we tried saying it's a Mishnah. No, it's not a Mishnah. Maybe the Mishnah is talking about a different case where it's a non-kosher piece of coffee. So this question is, Lemisar Naf Shailakami boiling. It's posha that it's gonna be okay by itself, because again, I did it through the lift with. But to ask for another piece of meat, that's the question, that's what he asked him, and he asked, answering that. Hainami L'imalaha. That also shouldn't be a question for you. Why? Da no, because me, Ramzirka's talking, the Yana Breid Ravami, and Yana the son of Ravami, Iklomir Yehuda, or the Behuda, Braid Rashiman Pazi. We came to the house of Yehuda, the son of Shimon Rashiman Pazi. The krivu lan kanya bikufyo. And he served before us, kanya bikufy, Rashi explains, is a kone, kanya is the kone, the trachea. So you have the kane bekufya means it came along with all the organs that's attached to it. So you have the kana, and it goes down, Rashi says, and it attaches to the rea, the lungs, the alaev, and the heart, and the covet and the liver. So they're mamesh eating the organs over here. And there was the kone that was mamesh still attached to everything. And what does that sound like? It was all cooked together. The covet is one of these organs. So the covet was cooked along with these other organs, and what and we ate it. We ate all the things. So what do we see? It's cooked along with other pieces of meat, and it's not a problem. Mahana, we ate it. So maski florabashi meet him zarucanya. That what? Viduma picon, what's a kadera happen? Maybe that's not a right. Because maybe in that case the piconic, the opening of the cane was hanging out of the cadeira. Meaning the liver was inside the cadera being cooked, along with other ones, and the pecane was hanging out of the cadera. You could picture it, you have like a whole uh spiel, the innards of the animal, you're holding the connect, you got the lave over here, you got the ray, you got the lave, the the the the coven, and therefore the you put it in, the pecana is hanging out. So you're gonna tell me it's a raya, that it's okay to cook it together? Not necessarily, because in this case, since the pecan is hanging out, we could assume, Zakterashi, we could assume that the blood that was niflat got totally absorbed upwards, out of the conna. It had a way out, and for some reason you can iron scientifics, but it went out through the kana and it didn't go out to the other pieces of meat to get absorbed by them. That's why in this case, specifically it's okay, because it had a way out and it went up specifically through the kan out of the bowl. But if they were by themselves and it didn't have this specific case of this old gansa innards of the animal attached to the kana, it didn't have the kana that's gonna bring them out, then it could be a problem if it's cooked alone by itself. Without this case, so maybe that is the difference over here. But don't we pickerava? It says digamar inami, another thing we could say over here why it would be different. Because michlatavachalatara, maybe the the maybe the liver was boiled before. If it was michlat chod, if it was boiled beforehand, we're gonna see that could be that could be an answer onto its own why it shouldn't be a problem to cook it afterwards. Because boiling it, we're gonna see soon, uh, to some extent stops it from ever being pilot again. So if you boil this thing, now you're gonna cook it later, it's not gonna mean pilot any blood into the other pieces of busr. And kiha de Ravuna, we find that by Ravuna, Khalti Lebahala, he used to boil the He used to boil the uh the covet in vinegar, and Ravnachman Hatileba rice, and Ravnachman used to boil it in just hot water. And so Republican made the Raven the Memor and R Papa as a side note thought to say before Rabbah to say that khala asr that the actual vinegar should be asar. Why? Because you're boiling the covet, the covet, the blood is gonna come out of the out of the cove into the vinegar, so the vinegar should be asar, it's full of blood, right? But Amalai but he answered in the back, e khal usar, i unami asr. Now, I'll tell you if the khal is usar, if the vinegar is usar, then the covet is also gonna be asar. Why? Because it boils it out and uh the same way it goes into the water or into the vinegar, it's gonna come back into the covey. And again, it's not a regular case of cooking where we're saying that Allah of I did the tarot lift. It's boiling, it's a little bit different, and therefore, and therefore, same way it's going into the vinegar, it should go back into the covet. So if so you can't tell me that the covet is okay but the vinegar is not okay. If the vinegar is not okay, the covet's not okay. So, what is this boiling doing in the end of the day? So keychid the but and why the gmar explains what we just said. Kieh the poly taller brother, because the same way it's being pilot the blood. It's also being boiled the blood. So you can't tell me that the vinegar is gonna be usr, but the covet is gonna be mutter. No, if the vinegar is usr, that means blood came out of the of the covet into the vinegar, and the same way it was piloted, so too it was bailed back into the covet, and therefore you have to assume that they're both gonna be usar. So if you're gonna tell me that the the covet over here is mutter, what happens? What's the point? The point is, Rashid explains boiling it, it's a special scientific condition over here, that the boiling it seals off the liver and it doesn't allow it to be pilot anymore, and that's why it didn't go into the hala, it didn't go into the vinegar, the vinegar is gonna be okay. The covet is gonna be okay because the blood never came out and back into it, so it never came out, it's not a problem, and therefore, when you cook it next time with other organs, since it went through this uh procedure already, went through this boiling phase, which sealed it off and didn't allow it anymore, doesn't allow it anymore to be polate, so that's why it's gonna be okay. So maybe that case was different. This is the ikadami inami. This is maybe that case was different because beforehand maybe you boiled it, but it's not to answer a regular case where you didn't do something before, specifically to the to the the liver and stop it from uh again, you didn't do something before and you're stomped cooking it together with other pieces of meat. Maybe that case would be different. Maybe that case would actually be a problem. Zok de Gimar Viter Rav Barshva, Ikla Lebe Rivnachwan. Rav Barshma came to the house of Ravnachman. Isolate Kavda, so they started serving him food. He was sitting there with a bunch of people, and they brought him uh they brought him liver, Kavda Shlika. They brought him liver that was that was uh cooked, and Shlika specifically we're gonna see soon means well done. It was cooked really well. He didn't eat it. So he was being machmar, he didn't eat it. So Amr Amrlay, so they told Rib Nachman, Barbey Rav, Diligab Layachal, there's there's this but there's uh Talmirho, there's a Talmud over here, Barbey Rav, and he's not uh he's not eating, he's not eating the liver, he's being Mahmer. And who is that? Rab Shab? Rab Bashva is not eating the liver. So I'm already who? Rab Nachman, Rab Nachman said, Gammail Shaba. Force feed shvah, make sure he eats it. And take him and make sure he eats this liver and basically force it down. Uh and why? Because uh he was trying to be Mahmire over here. And Rab Nachman clearly didn't hold of this, and it's not good to take frivolous extra khumras. Kafda Terra Adif. And if it's mutter, it's mutter and it's mutter, and Rab Nachman felt there's no reason to be Mahmiri over here. Says the Gummar, Kitana. And this is actually a machmekistanan. Meaning, what was different about this case? This case was different because he overcooked it. So if you overcook it, there's no question over here according to Rab Nachman. But says the Gemmar, this case where you're overcooking the liver, it's actually still a machakistan. We have a bright we have a machlegistanan. The covert asrs, another piece of meat is cooked along with because you have to assume that the blood went into that other piece of meat, vein and asirs, but it itself, it doesn't become asir if you cook it. Why? Because the blood comes out and it doesn't go back in. I did the tarid lift light. Okay, we should let us vein a balas, like we just said. And that's our nachman health, clearly. And the mraika oimer, he says, the mitubeles oiseris, a piece of covid that is already spiced. That is oysteris. That's gonna asir. Other pieces of meat is cooked along with. Vinaseris and it becomes usar unto its own, also. Why? Because spicing it softens it a little bit. If it's soft, then the blood will go back into the covet, and that's why you're gonna have a problem. That's not the point over here. The point is the next thing he said Shluka Oyseris Vanasaris. If you overcooked it, you uh you overcooked it and you did it well done, then uh oyseris vanasaris. Then it's gonna Asser other pieces, that's obvious, because the blood is gonna go into those other pieces it's cooked along with vanarseris, but it itself also becomes uh it itself also becomes Usr because Rishma Venash Mayhem actually held that overcooking it doesn't help over here, and in that type of case, it's going to be Asir onto its own, and that's why it's Machalik Sunam Rabinachman clearly going like the first Tanah over here. Rabu Baravuna, Iklabay Rabba Baravnachman. Ram Baravuna came to the house of Rab Bar Manachman. And Isla Kamate Palas Savit uh Takhoi Rashi explains they brought before him three se'aw pasnikia that were smeared with uh with oil and honey. So Amad the Hu, Miyabiad, uh Mihaviya Disudas. You know, he said, What's going on over here? We have a big feast. Didn't you know I was coming that you prepared this big feast? Some lady they told him back, ma'am they told him back, Miyah Diffus Lun me no, the ksibakas of the Shabbos Lamak, what are you talking about? Shabbos. Well, just because you came? It's Shabbos, of course we're having a big me uh big feast, with you and without you. Sadahi, in the meantime, Ashka Khahu Kavda, they saw it was uh Shabbaz, they were bringing out liver, and he saw a piece of liver, the Hababi Simpaina de Balyam Dhamma, and he saw this liver that had an artery in it that was full of blood. There was artery still in the liver that was full of blood. Some al-hua, my dishwahi, why are you serving this as an artery full of blood? Sarma Lady told him back, Allah, what do you want us to do? How are we supposed to remove it? He told them you're supposed to cut it, you're supposed to uh uh tear it, shtiva erev, both directions. And the cut should be on the under. That's what you're supposed to do over here. Whenever you have a simpina, this artery in the liver that's full of blood. This is the procedure, this is the way you're supposed to remove it. That's only true about an artery that's found in the liver. Ah, well, tahlo, but an artery that's found in the spleen. That you don't have to worry about because that's shumna bahu, that's just fats. You could look at it as flats and you could disregard that. You don't have to worry about uh the same type of zah if you find it in the spleen. Where do we see that? Keihadish Shmuel. Abdullah tafsil to tahli biyamida Avid Milsa. Shmuel used to make a tabshil of tahli of spleen on the day that he used to bloodlet, Rashi says, Hakazah. And we saw different Amaram used to make different foods to help them heal or to help them, uh it was for health reasons, on a day that used they used to bloodlet. And he used to make this tahli, and clearly the point over here is Ikra Hasaman Aseva that he wasn't worried about the artery that was found in the tahli, in the spleen. It's Marab, sort of like this. Kadha Iloibisra Shared. Okay. So this is a little bit of a new thing. Back in the day, their ovens, so it's you can only understand this if you understand how their oven was, because what are you talking about? Under, above, above, under. So their ovens, the opening was on top. So naturally, if you're putting in a shish kebab, so something is on top, something is on bottom. But what are you allowed to cook? What are you on top? What are you allowed to cook on bottom? What's the difference? Because whatever on top, gravity, spills onto what's on bottom. That's the question over here. So if you're cooking liver together with something else, that's where we're that's where it's gonna be in a guitar sugio. So says the gimar, itmar. It's not a good one. Say the shish kebab, whatever. So arma. So says the gimmara. So itmar was sort of like this. Kavda Iloi Bisra Shari. If the the if the what's it called? If the the the liver is above a piece of meat, that's gonna be okay. Why is it gonna be okay? I blood is coming out and dripping out of the liver onto the piece of meat. So why is that okay? Because Dhamma, Mishrakshari, because Dhamma, blood, it's just gonna splip off of the piece of meat. The texture, whatever it is, it's just gonna, it's gonna, you're yeah, it's on top, and therefore it's gonna fall onto the piece of meat, but it's not gonna get absorbed, it's just gonna slip off, and that's why it's not gonna be a problem. Kahlibisra, but if you have uh udder, like we saw yesterday's duff, udder full of milk, that is on top of the bossar, that's gonna be awesome. And uh, by the way, obviously we're talking about uh the stuff that you didn't, you know, figure out in kasher yet. But if you have a kachlibister or you have an udder on top of the piece of milk, that's gonna be awesome. My time, what's the reason? Because halav si ruchimasr, if blood spills onto a piece of meat, it's gonna split slip off. But if milk spills onto a piece of meat, the texture is different, and that's gonna be absorbed in the busr, and that's why to cook an udder above a piece of meat is gonna be a problem. Rabdimi Minarda Masmi Epkohi said it in the exact opposite way. Why? Kahli Le Bisra Shari. If you have udder on top of milk, that's gonna be okay to cook it like that, my time. But what's the reason? Because chalf shuta d'arbona, because then the day, chalov shuta. Khalaf shuta is is milk that was taken out of an animal after it was already shafted. That is only midrabban. And if it's only darabban, it's gonna drip onto a piece of meat. We don't make this gzero since it's only drabban. That's why it's gonna be okay. Khalav shuta dhirabana. That's why it's gonna be okay to have the ka the kafla above it. But khavdi lay beastra asr, but if you have a piece of of uh of of liver above basr and you're gonna have blood dripping out, that you the reason why that's gonna be usar is because d'am d'araisa. I hear you, but the texture might be different on the other day, one's rabbana, one's a raisha. And the blood is de o'iraisa, and that's why it's gonna be usar in that case. Dar rash mir. The following as it relates to this. It doesn't matter what you're dealing with, whether it's a covet, whether it's a kachlah, both if the khshash is dham, both is if the khshash is milk, where should you do it? The khathilah? Under. You have to do it under, so you don't have this problem, you don't run into it. The busr is above, any drippings is not gonna drip onto the busser. That's what you should do. Eloi bisrah, tuti bisra. You're supposed to do it, tuti bisra shorri. Eloy bisra, what if you did it already, biddiebah on top? So the evident khathila, it's not something you should do, the khathilah, but bid the evid, both of them are actually gonna be okay. Rabashi, echla be Rami Barabah. Rabashi came to the house of Rami Barama, Hamua, who was his father-in-law. Hazi liberated Rami Barabu'ah. So he saw the son of Rami Bar Abba, who was his Shvagar, naturally. So the Kashotid, Kaddah, Elaim Bisra, what he was doing was he was doing, he was putting, he was putting in the Shishkabab in there, and uh Shawarma, and he put the covid above the basr. So Amr, he said, come and Yor Haymid Rabbanan. How Yor is like Uarah it's Gaiva. How uh how much Yurah do you have that uh you're doing this, you decided this was okay. Aimidaraban the event, like we just said. Rabban only said the event is gonna be okay, but the khathilah to put the covet above that the blood is gonna be dripping onto the business, Yamr-Abbanan saying no, and therefore there's not something you're supposed to be doing. The ika bayduge, says the Gemara. If there's a Bay Dugi, what's a Bayduge? Baydugi is a pan that you put under. We have that today, under your barbecue. You have a pan to collect all the fats, so usually use it to spill it out today. But back in the day they used to use it for some gravy or whatever to I guess some people also use it for gravy, but all the fats and all the all the stuff that gets caught in the pan under underneath, they used to use that. So if you have a baidugi, then bistra iluikav the nami asr. Then even the busser on top of the covet is gonna be usr. Meaning if you use the the fats, whatever landed, all the juice that landed in the baydugi in the pan. And the reason is, Rash says, Shinoisin cleal kabala shumin kidersha anu oysin. The same way we do la vazin, bu nikra baydugi bilash narami. Andarumi narami it's a baydugi. So if you use the juices from that baidugi, it's gonna be usr, even if the buster was on top of the covet. Why? Because I hear that the busser didn't get absorbed with anything because the buser was on top, but the covet still dripped blood into the bayduga. You're gonna use the baydugi now on bottom to use for your gravy, that's gonna be a problem because it's uh it got all of the anything that was niflat, any dumb that was niflat from the From the COVID. Says the gamer, okay. So if you're gonna tell me that bay duge is a good problem, then buster onto its own. Why is it different than blood that comes out of busser? We're assuming that you didn't uh kosher the meat before. Maybe you're koshering the meat all you day the slio that you're doing right now, which is uh a certain way to do it as well. So, what about the regular piece of meat? Blood coming out of the piece of meat. So you should never be able to use a be duge because you're gonna take the uh all the juices, including the blood that was nifflet out of the piece of meat, and you're gonna use it for your gravy, and you're eating the blood. So it's like dumb of the bistra, shochen. I'll tell you why, because dumb uh the blood that comes out of bosser, which is much less and the texture is different, that's shocking. That settles on the bottom of the pan, on the bottom of the bayduge, and you're not gonna use that. You're only gonna use the top of the gravy, whatever it was, Matsias. But dummy the canfi, but the blood of the liver that actually floats around, it gets all over the baydugi, and there's no way to differentiate it, and therefore, it's gonna be a problem, not to have the pan there, baiduge usr, but it's gonna have a problem, obviously, to use the contents of whatever landed in that baydugi. Says the Gimar. Umar Ibn Nachman Amarshmuel or Ibn Nachman Ammar Shmu says another topic, Sakin Shesh Shachadba, Usr Lachtubhur Raseah, classic. A sakin, a knife that you used, you're not allowed, so sha sakin shesh shachadba, a knife that you used for shtita, asr lachtihba reseach. You're not allowed to use it to cut hot food. What's the reason? The reason is because sakin sheshachadbah when you shacht an animal, it's a special kiddish that we look, Rashi brings it over here, that we look at the bashita, the area of where you did it, we look at it as if it's raiseach, as if it's boiling. And if we look at it as if it's hot, so what do you what do you have over here? Whenever something's hot, we know all of a sudden you have blias. Cold, you don't have blias. Whenever something's hot, you have blias. When you shacht an animal, the base hashita, the neck in that area is considered reiseach. If it's considered reiseach, then you have blias. It's baila dam. You have blias of dam in this knife. Now, if you're gonna use that knife, even if it's cold now, but you're gonna use that knife for other rice can for some uh some other chamin for other hot things, it's gonna take out the blizz of the dam that's there, and it's gonna put the blias of the dam into your foot, and that's why it's going to be a problem. Says the Gemara. Tsinein. Amila Bai Hadakhok, Amila Laiba Dach. What if you're using that knife with blias of dam to sh to cut cold pieces of meat? So again, it's not gonna take out the blias, then maybe you have to be worried, and maybe still a little bit of dam got in, it was there, it wasn't cleaned well. So some say you need to wash it off, and some say you don't need to wash it off. That's the question. You wash off the t'inin, not wash off the tzinin. That is the question over here. Okay, so it says the Gemara. That's what Shmuel said. Sorry, that's where I'm not gonna send the name of Shmu. I'm gonna review the Mm. Rebu to send the name of Shmuel. Okay, or Shemalak Babasar. Okay, or that you used a plate that you used to salt the meat, and again, salting the meat is the way of koshering the meat. We're not talking about liver over anymore. We're talking about regular meat to get out the blood of a regular piece of meat, you're supposed to salt it. We do what's called melecha, and that is koshering the meat. So the plate that you use to kosher the meat, so naturally, what what was the point of this? The point of salting the meat was to get the bliy's of dam, to get the dam out of the meat. So obviously the plate is gonna have some bliyasad dam. So the kaar shamal khabasar, asuda khabarasiah. You're not allowed to eat rice, and you're not allowed to eat hot food on that because it's gonna take out the bliy's adam that came from salting the meat. And you're gonna have dham in your food, and that's gonna be uh khy of karas, terrible thing. Uh shmuta taman. By the way, Shmo's going corn to his own reasoning. Damashmo Schmo said, Meliyah chareukura seah, we cover shareu kumibush or two classic inyanim. The first one is the one we need. Meliah harayu kuresah. Now, Meliach, salting is like roiseach, to what extent? The fact that you're gonna have blias. Just like when you have rice skin, it produces blias. So too, meliach, when you salt, that also is an intense process that will produce blias, which makes the keara that you did it on absorb, it's gonna have blias of Dan, and therefore you can't use other riceah on that keara because it's gonna take out the bliyas of Dham that was there. And also, by the way, kabush areukush, something that's kabush, it's like pickled, that's also considered like memushla, it's not the point over here. But either way this is shmo, according to his own sheet, and that's why he holds that you're not gonna be able to use rice, and you're not gonna be able to take hot food and put it on this plate because again it has bliyas of dan, because the original melecha process is considered like raiseah as it relates to bliyas. Says the Gamarakias of Rabinamachna. When Ravin came, he said in the name of Briekna. Then Meliach ain't a kareseach. Because ain't a kamebushla. He said the exact opposite. So that's what reviews send the name of Shmua. But Ravin said in the name of Briekna, no, Meliach is not like Kariseach, and therefore, even though you did Melicha on this piece of on this uh plate, the plate doesn't have bliyas. Why? Because Meliach ainakerseach, because Meliach is not like Rasih, and only rice can produce, only if it's hot and boiling, it produces bliyas. And therefore, if Meliach is not like Rasih, it's not gonna produce bliyas, you're not gonna have a problem with this plate. But Kabash Aina Kamabusha, he also argued on the second part. Kabash Aina Kamabusha. Oh my rabi argued on that and he said, Hodderabin lasso, this is that rubbin quarter bieknad that he doesn't hold to this, it's not true. Really, B'ekhanat does. How do we know that? Da'i pinchha, because there's so that there was this earthenware kli, this kliharas, Dabi Birvami was in the house of Rahami, the Malachba Bisra that he used for Melicha, he that that they salted a piece of meat. Vitavrin, then he didn't just use it for something else, he went ahead and broke that kli cheras. Why did he break it? Clearly he's of the opinion that Melich harayu karaseh, that meleeh is like Raseh, and therefore it has the bliyas, and you can't cash her a piece of uh a kliharas, you have to break it. That's why he broke it. So Mikhti, so how does that ask a question? What how does that prove to us that what Ravin said the name of Ribyakhanan is not true? We're talking about Ravami over here. You want to know why? Because Mihti, let's see. Rabami Ta'mid the Rabbi'h'nab. Rabami was the Talmud Movikar Rib'ieknan. Raby'chan was uh one of the first Tamar Ram and Arts as well. We have even Rubi'achan Tanopalig. Interesting, the Gamar I'm pretty sure it says somewhere. Um not only Rebbi. Rabbi'achan. Sorry, Rabbi Echnan is not generally Tanopalig. Rav is Tanopalig. But when you have Machlik, it's Rav and Ruby's Nan, that Allah has like Raby'h'n. So it's very interesting. But either way, Rabbi'h'n was one of the first Tamar Raman arts as well. And Ravami Ravasi were Tamid Muvaqim of him, they were the Bate Dinim, and everything they did was alpivishaqan Ribechnan, and therefore, from just the fact that Ravami did this, must be that Rabbiakan told him that. That was his whole rayah. So my Tamitavir, why did he break it? He must have heard from Ribiakan, not like what Ravan said. He must have heard from Ibiachan, Damr Milicha Araika Rash. The Malik is like Rasih. If you salted it on this, then it's considered the process of Malikah is strong enough to be considered like Royston that it's gonna produce blias. And therefore, that's why he broke it, because it was a Khlikharas. Yasiv Riv Kahana, a huad Rebuda, Kamidhravuna. So Rafkayahana, the brother of Rebuidah, was sitting before Rav Huna. He was sitting over and saying the following Ka'ara Shemalahba Basar Asuda Khabaraseah, this a lacha that a keara that you use, the plate that you used to salt meat, it's gonna be usr to eat on its hot food. Why? Because it has blias, and the hot food is gonna take out the bliyas because melee khare kharash. But snoin, that's not tsunin. This is tsnoin, which is uh vegetable, it's like a radish or onion, something that's sharp, something that's charif, and therefore we know that it has the din of rice from as well. So tsnoin, shachothoi besakin. T's nine that you cut it with a knife. It's ikr chasamanas over here because the point is it's a flaishig knife. You cut it with a flaishig knife, you cut uh onion, let's say with a flaishig knife. So mutter leakhloich. You're allowed to eat that snoin, you're allowed to eat that onion or that radish with kutak, which is Khazal's classic example of a dairy dish. So this kutak is dairy. You cut the radish or the onion, that's you know, it has it's it's uh sharp, so it's gonna produce blias, and you cut it with a flaishik knife, you can still eat it with kutak, my time. Oh, what's the reason for such a thing? Some rabbit said, because hai hate rabala, the hai surabala. You want to know what the difference is? Meaning the difference is between the keorah, we said two cases over here, the keorah that you're not allowed to, right? The ke'ora that you did maliha on, you're not allowed to eat that with rice skin because it has bliyas of dan, and it's the rice skin is gonna take out the bliyas of dan. That's gonna be it's gonna it's gonna be balayite. So that you're not allowed to, but the onion that you cut with the fleshic knife, you're allowed to eat those onions with kuta, with dairy. Why would you allow it be? What's the difference? So my time, what's the difference over here? Explains high heterobal. I'll tell you why, because the snoin, which is the radish over here, that was bilea heter. Meaning it is bilea, you're right. It's sharp, it's considered rice skin. But what was it, balaya? Was belea fleshic food? Fleshig uh bliis of the that came out of the knife. Was it ulcer? There's no isr over here, it's just a fleshic onion now, or whatever it is. And therefore, it's heterabala, it was bilea fleshig bleis, which is not a problem, it's heter. And that's why it's gonna be okay. We're gonna ask on a second, the obvious, right? You're eating it with kutak, with that's that's the problem. It's not the problem itself that it was flashik. So it says again, so it says aba'i, I'll tell you what the difference is. Hai heterabala, hi isura bala, whereas the keara, that was bailea isr. Dam, tamin is inherently isr, and that's why the case is different. But I'll rabbit the the question we're all thinking. Kibala heter, myabe. What do I care if it was belea heter was belea isr? That's not the point. Saif, safe, hayatera asli deisuru. This is a heteira, yeah, it was beleah. Now you have a flashig onion. Very good. It's asli de isurah because it's gonna be combined with kutak. Now you have basurah, flash onion with your kutak, which is clearly dairy. You're gonna eat this kutak, then now has uh blius of flesh in it as well. So why is that a why is that okay? Why does it make a difference? So Alamaraba Raba answer a little bit differently. You want to know what a bay meant maybe when he said such a thing, the difference? High efelimitame, the high loi effelimite. What's the problem over here? The problem is is there Tom? Is there Tom Kiker over here, the blias? So that's the question. Now, what does it make a difference? That makes a difference because one you're able to taste test, one you're not able to taste test. Hi, efelimitame, you're let it you're able to do a taste test to see if it tastes like baser. So this onion, is there any problem with taking a bite out of it, out of the onion directly? Not with the kudah. The onion directly, take a bite, see, and taste. Any regular Jew is able to take a bite out and see, might be flayshiks, but he's gonna take a bite out and see if there's bliis of meat, he's gonna see if he tastes for baser or not. That's nine by itself. Whereas the highly have shall limitame, whereas the the anything else, like like from the keara and meat that you cut on the keara to see if there's bliis of dam, chasbushalam. If you you're not allowed to taste for such a thing if there's a suffix that's dumb over there, and that is the difference. But Amaler of Pablla Raba or a Papasetarabo, Whatameh according to your reasoning, that the whole thing about is a lemitame, a taste test, then khfila armara velitame, sorry, amalair papala bay, vilitame, notameh, vilita me kfila armah, according to the same thing again, with the tame is a wood fit over here. But vilita me kfila marah, why don't you just have a kphila armah or armenian nachtoim, which came up. Uh uh a baker, have a non-Jewish Shabagish baker, taste this over here. It is no problem eating blood. It's not one of the Shabbat Mitz benenay, and therefore ask him. Either, it's actually a machik is Rashvati's, either ask him to see a fitumai or actually ask him straight up. It's gonna be like a covet for him to do. But the point is that ask him straight up, is ask him to taste this to see. So the same way you could test the onion to see if it tastes flacey. You could also ask him to taste it to see if there's a obliy subdom over here. Me, Lloyd's not, don't we have a present for this? That kidir should be shababasar, loi bashabahal, khala. Uh, khadir that you used to cook in it, baser, you're not allowed to use it for cookhala. Very obvious salah, we all know. Vim bishob, nice and tom. And if you did, then it's only gonna be a problem if it was nice and tam. Bashabah truma, the yashabhulin. And if you used it for truma, you shouldn't cook in it chulin. Vim bishob and nice and tam. And again, if you did, then it's only gonna be also nice and tam. Vamrina, and we said, Meshlama Truma, I understand Truma, how you could figure out if it's nice and tam, toim la koin. You could have a kind taste it, because it's not a problem. The kin will figure out if it's a blizz of truma, and he's lati truma, so it's not a problem. Eh, Vamrina, Ella Bas of Bahamala man to'lah but the boss of a khala, who's gonna taste this to see if it has a tam of boss or not? Well, my lunan, we answered Tamakfila the Khfilah, the non-Jewish baker, he should be the one tasting this, and therefore Akhanami Tamakfila. And we should say the same thing over here. So, why not? What's the difference? And so the Gemara Ochanami, Metsius, that Balabata shah answer, that kika mina dilekfila. We're talking about a case where there's no khilah, there's no nahtam around. You're in a Jewish teto where there's no uh there's no uh khfila ma'a walking around that you're gonna be able to ask, and that is the difference over here, and we will hold it there for today. Get Shabiz.