Chulin 123

Daf Yomi

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And we're gonna start by the Mishnah towards the top of the omun. Hamafshit bibehaima uvechaya. So we're talking about someone who is filleting an animal, he's skinning it, he's taking the skin off. So as during the process that you're flaying an animal, skinning it, removing the skin, we know the skin itself generally, depending on the animal. We had two Mishnah, Seleu, Sherab San, Kim Saran was the last one, where the R is a dinavasa. But regular behema, the R is a classic example of something that is considered a shamer. A shamer can be Maitsiumachnistoma, it can be mitstariv to the Toma, then it has different dinum as we know. A yad has other dinum as we know. A yad can be maitsiumachnistoma. It's something that you would use to handle the food. Is also it's gonna be maitsumachnistoma. But once you start skinning the animal, once you are mash it the animal, as it's being filleted, the hide that you are skinning off, now it's like a little bit flapping over, that turns into a yad. Well, it was connected to the animal, it was a scheimer, right? It was connected, it was being shared the animal. Once it's you start skinning it off, all of a sudden you have a handle on the animal. You have something to use the to to you know hold onto, and therefore it becomes a yad. The yad has uh you know relevance on Alpha, that now it's gonna be Maitziu Machnistomo. If the animal's tummy, it can be maitz of tumma onto something else, if the yad touches something else, if you're tamay and you touch the animal, now the animal's gonna be tummy, it could be impart tuma onto it, but mitziu machnistomo as we know. But as you continue filleting it, as you continue peeling the skin up, it stops being a yad. Why? Because all of a sudden there's just too much and it's not so easy to handle anymore. So once it's uh already not not used as a yad, it's not gonna be tomai as a yad anymore. And that is what we need to know for now. And with that, and because what because once it's moveshat completely, again, it could only become tomato if it's considered a yad. If it's not considered a yad anymore, then it's not gonna become tomeh. It's definitely not a shimer anymore because it's not an animal. But once you start doing it again in the beginning, it's a yad. Once you start doing it a lot, then already it's not a yad anymore because you're not gonna handle it with this big flap that's uh flapped over the whole animal of the chulu. So you have to know what that perfect spot is, and that's what we're gonna discuss today. A mafshid bid behavuch, somebody who's mafshid, someone who's filling an animal. A behem bahya, but mayo, whether it's tau tomeyah, bidako vegaso, there's a behemodaka, a gaso, the smaller one, larger one, lishatiah, if he's doing it, lishatiah. So it depends how when what you're skinning the animal for. If you're doing it for a shatiah, which is like a spread red, a carpet, let's say something, uh couch cover, whatever you want to use this thing for. So the way they used to skin the animal, if they wanted the hide for a shatiah, was, and it's important to know this, they would skin it from the top, the animal would be like hanging, whatever. They would start from the neck, skin it down, cut like one line, and be mashitted around. Go and pull it towards the legs. But slit in the middle, around, and basically from the top to bottom, we're just gonna need to know that for soon. But they did it from top to bottom, and that's how you would come out with this uh shathih. So if you're doing it for shath, then kideahiza. Then my allahu is that if you flate it up to kedeahiza, kedeahiza is the amount of uh you skinned it enough that you're able to hold it. You're able to grasp onto it, all of a sudden you have a flap that's flapping over that you skinned that you could grasp onto. If you did it up to kedeahiza, it's tame. Meaning it's tame it's considered still uh considered a yad, because that's the perfect amount. Kadeah chiza. Kadeya chiza, you're being oichized as a yad. You're using it as a yad. But more than kedeahiza, at that point it's not a yad anymore. More than kadeya chizah is going to be tahur, meaning the fillet part obviously. The part that's still connected to the skin is considered a regular shriner because it's still on the it's still on the animal. But the part that you fillet, if it's qadeahizah, it's tame because it's considered a yad. It's taumeyumetame, as we know, it's mytiumaknes. But once you pulled more of it, then it's going to be taur. If it's more than kadeahiza. Uh, what if you're peeling the animal? You're skinning the animal, not for a shatiah, but you're doing it for a chames, which is like a flask. So you're doing it for some type of flask, and the difference is in the way that you flayed the animal. If for a shatiah, you started top down, as we know. But if you did it for a chemist, the way they used to do it was you didn't even do a slit and then you peel it off, but rather you kept the whole thing intact and you just pulled the whole thing off, so it stays intact together, so it could be some type of big flask. So, in that type of situation, nah Allah khways with the chemist. It's going to be considered a yad until you are mafshit until you pass the chazah, until you pass the breast. And the reason is because on the chaza rash explains, it's much more difficult over there, it's much more connected and hard and connected to the body over there. So once you pass that, then it's considered disconnected. At that point, it's already more, it's already more than uh you got past the chaza, which is the difficult part. It's considered disconnected, it's gonna be tar. But less than the chazah in that event is going to be tame. Or sha'ala tsa, or sorry, skip the line, hamargil. What if you're doing it the opposite way? So this is the opposite way that from the first way. Amargil is not from the top down, but it's from the bottom, like the regal. You do it from the reglayim, amargil. You're doing it from the top, from the bottom up, then kulay kibai. The entire thing is gonna be considered attached ligabe toma. Um, you gotta take off the entire thing, Litame Litame, to make uh to become tame itself, that's to be machne so litame, and to uh make other things tame, that's to be mate, says the Mishnah Bite there. Oh Yesha Lataver, what about the skin that is on the neck? So the next skin we're gonna see is considered a little bit different because it's a little softer. And since the next skin is a little softer, so it's not really considered connected, maybe, and that's what Rabbi Manuri says. Riakhan Manuri says, Inu khibur, it's not considered khibur at all. And we're gonna see there's two different ways of understanding this. The Gemara later on is gonna seem to say, as we're saying right now, that it's not even gonna it's not even considered connected while it's connected for the front to the skin, because it's acid, it's uh made lipo. It's gonna fall off one uh one day by itself. But Rashi over here explains, and one second over here was the Mishnah. Um initial the fikah, ina kiblaza musha ta rishan khiber. So we're talking about really we're going on the last case that you have to get to the chaza, we said. We have once you pass the chaza, you're good to go. What about the neck? Do you have to get up to the neck also? So that's what is going on. So kula khiba the toma. So uh or shalatabur, behana manuri amar. Ain't no hibrur bachhan amr. Khibar, a shiyafa ts kula, you have to take the entire thing off, not only the khzah in the Pradi Rashad brings more Pashabsha that the Gemar is gonna go with later on is that it just means by itself. The oratabor, is it considered khiba or not while it's on the tabur? Why not? It's connected to the tabu. The answer is because it's a mainly fall off by itself. Bechin Minuri says no, Khachaman say, yes, it's gonna be considered connected at shiyashula until you take off the entire thing. Zot the Gemara, Mikame illachmai. So we said in the beginning, if you're being maqsit an animal, so you're skinning it, you're you're flaying it. So how much uh if you're doing it for a shatiah, which consists of uh, you know, making a kata then peeling it around, so then it's kedeahiza. Meaning if you flayed it up to kedeahiza, up to the amount that you're able to hold, then it's gonna be tomay, but if you did more than kadeahiza, then it's gonna be tar because again it's not a streamer anymore, it's definitely not a yad anymore because it's more than kadeahiza, and therefore it's gonna be tar. So says Gemara, I'm can mech my what about more than Kedeahiza? What happened? So we just spoke it out. Um Rav Ta' Mushid. Rav says, whatever you were mafshid, now is gonna be tar, because again it's not a yad anymore. It's more than kadeahiza, or the amount you would hold. Now it's too floppy, now you wouldn't hold it anymore, it's not a yad anymore. Now it's gonna be tar, tar musth. The mushid part, the part that was skinned is gonna be taravasi. Amarvasi says, tefakh samal khabasar tamach. The tepach that's that's closest to the busr still is gonna be tamach. So picture you have the animal and you skinned half of it, let's say. So now you have this whole uh skin that's already uh not connected, it's disconnected, drooping over, and you have the skin that's still attached to the animal. So Ramas, so the the Tanakama said, or rather Rav said, that the entire part that's disconnected is gonna be tar, because it's not a yad anymore, it's too much, it's more than kedeach. And Ravasi says that tevach sam al-Hmasar Tameh the entire thing is gonna be Tara, 100%, but the tefach that's connected to the basr, the tevach that's closest to the basr, even though it's skinned already, but since that's closest to the basar, it's gonna be tame. And why Rashi explains? Because Ravasi holds, Zakter Ashi, that you would hold you would use the tevah Hasamhla Basar to continue skinning the animal. And since you would mean you're gonna continue skinning the animal, right? You're gonna pull even more of it. So how are you gonna do that? You're gonna hold the part that's closest to the animal. So that tefah chasmasar text spent is considered your yad for continuing to skin the animal. The khachum would say no, or Rav would say no. Rab would say that uh maybe that's not considered a yad enough if you're just using this yad just to skin the animal more, and we don't consider that a yad. Rabas is gonna say no, that's a yad, since you're gonna use that and hold on to that part. The tefah chasm al-bash, you're gonna hold on to that part in order to skin the animal viter, therefore, it's going to be tomato. A bunch of kashes on Ramash. Someone who's mafshit, he skins the animal kishira zh. What was the kishira zhe? We said kedeahiza. So that's here, then it's gonna be tome. More than that, Hanagabshatar someone who touches the part that skins is gonna be tar, says the Gemara. Okay, what does that sound like? My love feel of the Semach'a Teva Khazam al-Albasar. Isn't that talking about even the Teva Khasamhlabasar is gonna be tar? That's the Ly Kira Vashi, and says the Gemara mi tevacham khilbasar. A very easy answer. No, we're talking about except for the tevah khassam khilbasar, that tevachasam khilbasar ash is just gonna Rabasi will just tell you that that is considered that is considered tame because again you would use that as a yad to continue skinning the animal. I'll ask you another Kashman Rabashi. The Ursh ne canegeda basur tame. Orshekinegeda basur is gonna be tame. Someone who touches the skin that's connected to the busr, that's attached to the busr is gonna be tame. Why? Easy, because it's a shimer. If it's still connected to the busr, then it's 100% a shimer. Forget about a yad. It's a shimmer, and therefore it's gonna be tame. Or shekinegada basura tame, oh, it tevaka samhabasur tar. What does that sound like? What's the diuk? The or that's attached to the skin is tame. Okay, but anything that's not attached to the skin, including the tevah samukla basar that's closest, and then today it's not attached to the skin, it's already skinned. I don't care that it's a tevakha samukhla basar, it's gonna be tar. Kasha Navassi. That said the closest tefah, that skin is going to be tame, says the Gemara, Tanah, Tana called Tevacha Samukhla Basar, or Shekanegada Basar Kari. And so the Gemara no Rabas is just gonna tell you that the Tana considers the tevachas samukhla basar like the busr itself, like the or that like the R itself that's attached to the busr. If this tebach, the tevach that's closest to the basar, Vasi considers that like it's actually connected to the basr. And therefore, he would call it the same thing, not a kasha on Ravassi. Tashma asking another kasha. Mafshit the behemothaibatahir batmehbakabhasa, the shatiah kadeya kiza. That was our Mishnah, right? Someone who is mafshit, he starts skinning the animal. Whether it's uh beheimatar, if he does it for a shatiah, then he has up to kadeya khiza. Up to the amount that you would grasp, then that's gonna be tame, because that is considered a yad, because you would use that to handle the animal. But more than that is going to be tawar, right? Okay, but what does that sound like? Vitevah Khasamuchla Basar Ta'. Sounds like only Kadeya Khiza is gonna be Tameh, but the Teva Khasamuchlibasar, that's gonna be Tahr, which is a Kasha Navasi again, because he said the Tefa Khasamuchlibasar hasn't been a basar itself. And so the Gabarrach Mayskina, what are we talking about? Bateva Khurishan Where? What are we talking about over here? That's the Tefa Khrishan, that's first Tefah so Ayn Rashi over here that explains it, but really Ravasi would tell you that you're right. Kideah Khiza is going to be. Kedeahiza is gonna be Tom. More than Kedeahizah is going to be let's just read Rashi inside to get this right. Betepachin. Zakrashi. Um by the I'm gonna start by the first one line. Or rather, okay, batevachisha, just to read the whole thing over here. The first tefach that's closest to the part that you would grasp. So let's call it, because the Gemara is gonna tell us in a second that how much is the tef how much is Kedehakiza? It's one tefach. That itself is a tefach. So what if you were hip shit tfochhaim? Two tvachim. So then the istefakh samakhlikiza, eyhizbah that tefach that's close to the tefach, that's the kedeahiza itself, that you're not grasping. Uh my shahvish l'fishha naihloi lechhiz bisfasa or because it's easier for you picture. You're you're using the part that's kedeahiza, the part that you're pulling itself. So the way Rash is telling us is it's not the tefach, it's not the kedeahiza itself. It's the kedeahiza plus an extra tefach that you're uh that you're mafit over there. That's still considered kedeahiza because now you're it's nayachloy to use that end and pull it. That even though you have an extra tevach over here, so you're grasping the end and you're pulling it up. So you can't do it itself. You're gonna hold onto it with one hand and cut it with a knife with the other hand. But if you start doing four or five, three or four thoachim, the ora mushit machbit klapimata, already it's getting very heavy, then oich betefah sam khlabasa. Then what are you gonna do? Then you're gonna hold instead of holding the end, the part that uh that is disconnected, the end of the of the R, now instead of holding that, it's already drooped over a lot. You have a lot, you have three fourths fakim, then it's much easier to hold the tefah samuchlabasa. The tefa rishain, that's talking about the tefach that's closest over there. Um, the or messiah, and now the the weight of the r that's pulling, that's helping you, but where are you holding on to? Not the end anymore. You're holding on to the tefah samukhla basr, that tefah. And therefore, that's what Ravasi is gonna tell you that in this case, Ahmad Bahimuch, that that our Mishnah told Kidea Kiza, Vitefa samuhbasr sounded like it's Ta'ur, haqhmay skin of tefacharish. And that's talking about the tefah risha in the first tefah. What did Rvasi mean when he tells you tefah samukhlibasr? That's the actual tefa samuh l-baser in this case, Rashid explained to us that you're actually gonna hold that's next to the basr. But where did our Mishnah say, or our Mishnah was midduik, it was midduik like this, that the tefah samuklibasr is gonna be tar? That's not the tefah actually samuhlabasar, that's the first tefach, the tefacharishan, that now is not samuqhlabasar anymore because you started pulling it more up, and therefore that's just part of the weight that's holding it on. That tefah is gonna be tar in the Mishnah, says the Gemara. That's gonna be considered the Tefachan. Says the Gemara Tanah. Kama Kedeachiza, how much is considered kedeh achiza? How much is considered uh meaning how big is kedeahiza? What's that shear in the Mishnah? Tefah. So that's considered a tefakh itself. I don't have a Brice that tells me it's Tutvahim. Um Rabi, but it says tefach kafel. Sometimes you have a tefach that really means tutfachim. Sometimes a tefach means tutfa'. And over here, this is a double tefah, a tefach koaful, then it means tutfakim. Tan bayachim, supporting that. Come kadeahizah, how much is kadeachi? Tefach kaf. It's a double tefah. Tananasum, we have Mishnah over there. This over there, where's over there? Over there is Kalim. So we're in these soggias over here. And we have Mishnah and Kalim. That talis, Shahiskal Ba li koira. You have a talus, and you started ripping it. Why would you rip your talus? So this is a talus that became tame. Talis that became tame is like a klichharis. The only way to be mitarit is to rip it. Actually, not really. You could also dunk it in a mikvah. You could uh you'll you could also uh uh betoivil it. But that's also we're gonna see in a second, it's also gonna ruin the talus if you dip it in a mikvah. Obviously, you're not gonna get it, it ruins it a little bit to a certain extent. But you instead you could either dip it in a mikvah or you could just break it and make it ice clean. Now it's not clean anymore. Look at Kliharis, and now it's gonna be tame. So it's not awesome. The Mishnah says that a talis, that was tame, Shahit Khil Balakari. You started ripping it. Once you tore riv of this talis, now it's not considered connected together anymore. It's considered broken, and now if it's broken, it's gonna be tar. Amr Rivnachman Ammar Rabba Baravar. Rivanachman said in the name of Rabba Baravur. That that we said that ripping it riv is gonna help, it's gonna be tar. That's only true if it's a talis, that's a tvulasiyam, it's a tvulyoim. Meaning it already went to the mikveh, because what was the option? We said you could either rip it or you could put it in the mikvah, right? Let's say you rip it in half, that's for sure okay. Or rip it in three pieces. We're gonna see based on uh Suggya later. Whatever. If you rip it up, not make it a clean anymore, 100%, it's gonna be okay, no problem. What if you rip it mm right? So that's what we're talking about right now. If you put it in the mikvah, it's gonna be fine, but you need harif. Anything, a clea or a person that went to the mikvah, but it didn't have harif yet, the sun didn't go down yet that day, it's not the night yet, it's called a tfulyoim. Why toivled that day? Tfulyoim. Tivelled that same day, and there was no harif shemesh yet. So it's only gonna be tar 100% once you have harif. So Rivnachwan Omar Rabba Barabuh said, Loishanu, that's only true. That when you rip rival the talis, now it's gonna be tar. That's only true if you also titled it that day and it's a tfulyoim. Meaning, if you toived it and waited till tonight, you don't even have to rip it. But if you titled it and you didn't wait till tonight, then you're gonna have to rip it. But ripping it without putting it in the mikvah, that's not gonna help if you only ripped it right. And the patalis to us, yeah. Why? The migudvila? Because me, you have a mego over here. Miguel that you didn't really care about the talis and you titled it, hurrahu you titled it again. That just shows us that toivelling the talus ruins it to a certain extent. So you showed us that you don't really care about the stalis, and that's why you titled it. So Laicha Vikarla, Vikarla Ruba. So you probably also don't care too much about the talus, and therefore when you ripped Riv, it was actually Riv. Meaning, we're saying, Mi iker didn't, maker ad-din, it's ri Riv is good. Riv or carrying Riv of the Talus is good. But we're worried that you're gonna think you tore Riv and you didn't actually tear Riv. So if you dump dunked it in the mikval, you showed us you won't really care about the talus anyway, and therefore when you tore it riv, then it's probably actually rife. And that's why it's gonna be okay. You showed us you don't care, and therefore when you tore rivikarla ruba, I'll talk shame the tulos yaim, loyal. But a talus that's not a tumulasiaim, so you care about the talus, you didn't dunk it in the mikvah, and therefore, even though you told us that you ripped it rife, maybe you didn't actually rip it right, maybe you're just uh saying that, you're feeling that, you're convincing yourself you tore it right, but maybe you tore it mamesh exactly half, and that's actually gonna be a problem. And therefore, we're going to make a xera xera dumalayas and the mikaruba. You're gonna make a xera, then maybe you're not gonna come to tear rif, and that's why it's only gonna be okay if you actually tidaled this towel or whatever it is to show us that uh to show us that uh that again you don't care about it, and therefore you did rip rif. But Rama Rabba. Rabba says back to that that Steit Chuva's Buddha. I'll tell you two ries why that's not true. Chadu, first of all, meaning you're telling me that this is only true that when you rip it most of the way, it's gonna be tar. That's only true if it's a tmuyam if you already put it into the mikvah because the whole swar you just said, Steit chuvazbedhaver. I'll tell you two ries not. Chadu, first of all, shameyamr tvila basyam. Oila. First, because first of all, what's happening over here? This guy titled it today. When is it tar based off the tvilah? Only tonight, right? Only after you have hair of shemish. But now we're gonna tell you it's tar right away because you ripped it. So people are gonna think it's tar right away because you put it in the mikvah. And they're gonna think that tvulyaim now is gonna be tar. Tvulbasgyymo, even while it's still the day, it's gonna be oila, it's gonna be considered a good tvila. But that's not true. It's only a good, it's only tar and a tar now because you ripped it rive, right? And people are gonna mess up the things because you pebbled it that day, and they're gonna be mistaken because really you can't tvulyum is not good enough. You have to wait till tonight. Furthermore, oylah sa'oif. Ayla sa'oif. According to the sheet of Riblazir Shimon, who says what? Rashi brings, this was uh this was a Gemara and Parakama, Daf Khofalef in the first park in the Mesafta, that Riv Shnaim Dafka. That Ribblaz B Shimon says that by uh oil sa'if, you have to uh you have to do the shrita on rev of the two simonim dafka and not the entire thing. If you do the entire thing, it's gonna be a promise learn instead of a gzera's crash and therefore you can't do half, you need rev. But you need rev shr'im and not more than that. Not more than reviv you cannot do it. As kol Shnaim, you can't do the uh not the shritah sorry, we're talking about Malika. You can't do Malika on the entire Simonim, you need to do only Riv of it. The Gamer Michatas Thsibba Lo Yabd'h, because he learns it from Khatas. Khat says Loyabdel, don't separate the head from the body. You have to do only Raiv, not the entire thing. And therefore, since we have a Sheeta of Blazab Shemin by Allah Saif that you have to do daku Riv and not more than Raiv. If you're worried that if you do, if you let the guy do exactly right, he might not actually do Raiv, and not doing Riv is a problem. Then why don't we say Ligs are Domalas and the Mab Raiv Shnaim? Why do we make the same Gzaira? Maybe he's not gonna do Raiv Shnaim. So these are my Shait Shuba's Badavers. So Amalai answered the back. Answer back to Rabbah, as he usually does, that the Kahamrith, I'll answer you two questions. First of all, that you said the Ka'amrit Gzair Shemi Amrit Twila Bas Yoy Mo'ila, that that people are gonna be mistaken and think that a t that a tvulyoyim works and it's good enough and you don't need harsh amesh, people aren't gonna make that mistake. Why? Because you ripped it over here, and therefore it's very machiach. You ripped it, right, you ripped this into pieces, and it's mostly ripped, and therefore, um it's very machiach on this case that it's different. And then you're not counting on the twila over here, but rather you're counting the fact that you totally broke this uh this uh clear over here. You ripped this uh begin, and therefore that's my khiak, and no one's gonna make that mistake thinking that a tullyum is gonna be okay. Uh the camera, and that you're telling me we should make a Xero alasaif according to the Bazaberb Shimon, who learns from Agzeris like Kosov, they only rive and not more than Rive. What was your question? That if you if we let you do exactly right, maybe you're not gonna do riv. We should make a Xero and says answer is Riby Saf that no Kahanim's reason name. We're talking about Maliko over here. This is Koshim, Khanimar's reason, they're very uh czaris and meticulous, and therefore they're not gonna make that mistake. And if you tell them to do right, they're gonna do exactly right. I'm telling you, grapples with time or my kushia. We have a Xerasakasov over here. So what you can't compare the two cases. There's a Xerasakosov telling me Loyadil. You can't separate and you have to do exactly right. So without that, it should suffice. But either way, Viter. Says the Gemara. Tashma. Hamashit Bible Bahai Butmehme with Bidakovigasa Lish Shatiah, Kideah Kiza. So this was our Mishnah, right? If you're doing it like latiyah, then kideachizah. If you were mashit, the amount that you're able to hold, kideachiza, then it's gonna be tomato. More than that, not a not a yad anymore, and it's gonna be tar. Ho yas and kidahiza, tar, right? That's the more than kideahiza is gonna be tar. Why don't we say a similar, a similar gzaira like we just saw? Let's be gizer. How do you know that let me mean we don't let you do riv because you might not actually do riv. You might do exactly half, which is gonna be a problem. So why don't we say the same thing in our Mishnah? Why aren't we geizer the maleas and the memorable kidiza? Maybe you're gonna do exactly kideahiza. If we can nog a bitum Vikanaga bituma vikematari non lah. And you're gonna think that you did more than Kadeah Khiza, but really you didn't. You did exactly Kadeah Khiza, and you didn't do more, and therefore it's actually Tama, you're thinking it's tar, and you're gonna touch Tumma, and you're gonna be Mitar it because you're gonna think it's more than Kadeya Khiza. And so the Kamara, Iba Tomada Raisa Khanami. You're right. If this was talking about Tumadaraisa, you would have a taino. That we should be worried about this the same way we make the Gzaira about uh not letting you uh uh just tear it riva if you didn't go to the mikvah because it might not actually be rive. You're right, we would apply that over here if it was tomadaraisa. But we're not talking about the Hafama's skinan, but Tamadara Bananan. In our in our Mishnah, we're talking about Tomadara Banan, and we're not making Xairas on Gzairas, and that's why it's not a uh problem over here. It says, Okay, but Taynah Tamavittara, let's see if Tummadara Banan works in our Mishnah. Because we said what? We're talking about an animal over here. We're talking about Tumavitaira. So it could go both ways. It could be that you're being mitame, the animal al-yadai this or that's acting as a yad and transmitting the tumma to the animal, or it could be that the animal is the source of the tama. The animal is the navaila, transmitting the tumma out through this yad, that's qade achiza, that's being metama is something else. So those are the two cases. So says Gemara, so you're telling me it's tomadara bananas. Let's see if that works in the Mishnah. That makes sense. If the gavra is tame, and you're touching the animal which you're now making, which is tahaira, which is a tahara animal, and you're now making a tameh through this yad. That makes sense. Why? Because a person can have tomadara banan. If the person is tamai, there's a concept of tomadara banan by a person. But ta' bitamea, tomadaraisohi. But if the gavra is tahar, tahar bitameya, the gavra is tah, touching a tameya, touching a animal that is the tumeya, which is otherwise known as what? A nevela? That's 100% tomadaraiso. Nevela is bona fide tomodoraisa, and therefore, how could you tell me we're talking about tomodara banana? Tomodaraisohi. And says the Gemara, because I'll bring you a case where the animal is the source of the toma, and it's not tomodoraiso, it's not a nevela where you have such a thing. But trefa. We're talking about a trefa. So you're gonna ask Trefa is toma? That's the one difference between trefa and a nevela. Nevela is tomas navela. Trefa doesn't have tomas trefa, there's no such thing. So the gomar, yeah, there's that there actually is trea, and that's what the gemar is. Trefa bat tumui. Yeah, trefa is tomai biklao. Is the answer to the gamar? Yes, in Kidavu Dishmo, just like the Avudashmule said. It's now gonna be Mithame Kodchin, albeit on a Dirabanan level. And this is how you have the Tumu Dirabanan coming from uh stemming from the animal side, not just from the person side, and therefore you can tell me that in both scenarios it works in our Mishnah to tell you that we're talking about Tumu de Rabonan. Actually, after the skull, it's someone who's skinning shrutzin, so he's deciding he's uh removing the skin from shrotzin to use as fancy uh you know lizard skin, pocket book, whatever he's trying to do over here, and therefore he's uh he's skinning the sharets. So it's considered khiber, it's considered khibal the toma 100% until he skins the entire thing. Okay. What's the deal though? The dial kids habagamal, let's say he's not doing it on a sharet, he's doing it on a camel. So if he's skinning a camel, it ain't a khiber. It's not considered khiber necessarily. What's the kasha? The kasha is it's not a diuk telling me not like our Mishnah. The diak is Rash says the whole point is just to compare the case that we're comparing. The diuk would say Habigamal ain't a khibr. The gamel is not khiber, meaning it lines up very much with our Mishnah and everything we said. It's not necessarily gonna be considered khiber. But the question is that we're comparing and contrasting sharets to gumal. Just like sharetz is tomude raisa, so too. The gumal that we're talking about, whatever the case is, must be tomudaris. How can you tell me our mission is talking about tomodarabanan? If we have a raya from the Braissa that compares and contrasts and talking about a sharetz, which is tomudarisa. It's not the abanan. That's what Rashi says. Because maybe it's not actually more than gideachiza. We don't make this ghzeira. What was our answer to the question? Alright, so the question was it's Tomadira Abanan. But over here we're dealing with a sharet, and then we're talking about a diok that teaches us the dinner in the Mishnah, and that's clearly not Tomadira Bananan, and still we don't make this gzerah. Answers. The gim. You're making the wrong diuk. Don't say that by a gamal, it's not khibur. Allah aimabi or shalatzavar eina khiber. The diok should be about the oratzavar. Again, we referenced this before. Ribbiekhanurihi. This is uh shita surbeech anduri that the or of the tzavar is not considered connected to the tzavar, it's uh would fall off on its own, and that's what's not considered connected to the skin, because this is Shetasurach and Manuri, and therefore not a Kash. So we're back to the talis. This talis that was Tameh, if you ripped most of it, it's going to be now tar. So on that, for Huna said in the name of Shimon Midiai, Barbia I see, Loishanu, that that we said it's gonna be tar if you ripped most of it. That's only true. Elish Loishirba Kedaim Alfiris. If you ripped most of it, and you don't even have a piece left that's not ripped, that's kidma alfaris. Malfaris means a sudr. So you don't have a sudr's worth of a piece left on it. That's when it's gonna be tar. Aval shirba kadeima fires hybur. But if you have uh soothar's worth of it left on the talus that's not ripped, even if you ripped her, it's still going to be khiber and now it's gonna be tomorrow. Um, says talus. Avalar, chalim. That's only true about a talis, avalar. But leather, that's chalim, that's much stronger, and therefore it's gonna be considered khibar, even if you have all these things, even if you ripped most of it, etc., it's gonna be considered khiber 100%. Still since you have a little bit attached, since it's very strong, meaning you have a you have a piece. We're not talking about skinning an animal, we're talking about you have a piece of leather that's considered that's considered something, it's considered a bega, it's something you have. So if you're skinning that, or it's already a shatyach, whatever it is, if you rip most of it, it's not gonna help. Why? Khalim, because it's very strong and therefore it's considered kibra, and ripping most of it is not gonna help you. It says, Aphil or namilei khalem. Even leather, even if you have this shatiah, it's not considered that strong, and therefore ripping it mostly is going to help. Or tame midras. So it's kashawas from the following. Now we know that leather can be tame midras. Midras is uh whenever you have uh let's say a zav, a zava, uh ledas, all these different types of inyanim, that uh the point is toma yoteme gufan, that there's a special tuma that if they sit or lie on something, now that thing is tomeimedras. So, or if they sat on it, it's tomemandras. So, what if you take this or that's tomemadras? Because uh someone sat on it. So it's tomemedris, you want to be metari. So if you had in mind that I'm gonna make uh ritsua out of it, I'm gonna make straps out of it, leather straps, or I'm gonna make shoes out of it. So once you are meshanid, again you break the klee from what it was, you totally rip it up or whatever it is, then it's not gonna be tume anymore, right? Just like a klee khurus that you shattered. And therefore, our tummy midrush kibnir's with Izema, as soon as you put the knife to it, meaning before you even made it into straps and shoes and whatever, as soon as you put the knife to it to start the process of making it into shoes, now it's all of a sudden tar. Div Rabiud, that's what Rabbi just says. No, not until you start cutting it with a knife. Until you make it less than five twachim. If you make it less than five twachim, now it's gonna be tar. What's the question? The question is, Kimamit Leymiyotar. Once you didn't make it to five twachim, you made it smaller to five twachim, now it's gonna be tar. Why do we say that le machalim? This is leather, we just said leather, even if you tore most of it, it's still gonna be a problem. Why khalim? It's strong and therefore it's attached and it should be considered khal khhibor. Why all of a sudden is it tar when you made it a little smaller? says the Gemark Kikahid Khalim. Where do we say that it's strong? Where did we say that's swara? Hey cut sari lehedyo. That's when you make a regular cut. If you make a regular cut, even if you cut most of it, and then today it's still connected at the bottom regularly, that is considered khalem strong, and therefore it's considered khibur. Achmaskino, what are we talking about that all of a sudden now it's considered tar and you broke the whole thing? That's bimit bimakseya uboloi deraksiwaisa. That's talking about you're trying to make straps out of it. So, what would they do? They would cut mamish around, they're making a strip, it makes it much more flimsy, they're cutting around it to get like a big spiral and a big strap, and therefore that's much more flimsy. It's not considered khalam, it's not considered strong, and that's why in this case it's not considered februar, and that's why the khacham said, as long as you got it less than five twachm, it's gonna be okay, it's a different case. That was our Mishnah, right? So if you do it for shatiah, what's the shir? The shear is kadeahiza. If you did it more than kadeahiza, it's gonna be tar. But kadeahiza, the amount to hold it, it's a yad, it's gonna be tame. Oh yes, I'm gadeahiza tar, right? If you did more than a kadeah chiza, now it's not a yad anymore, it's gonna be tar. What's the question? Why don't we say it's halim? We're talking about a big animal. And you literally peeled off a little piece. Kadeah khiza, we said before it's a tevach tvachai. You peeled off a little piece. Okay, so a little more than that, a little more than kadeah khizah, now it's uh now it's gonna be uh tar. Why? You have a whole part of the animal that's still connected. Why don't we say that it's uh mamesh strong and connected? Why don't we say that in the Mishnah? So it says and rishan isen nipo, riv Avin explained what we're talking about. Rishan, rishan isen nipo, which means that it's different because in the case of skinning an animal animal, there is no way to connect it back to the animal, the piece that you skinned. And that's why we don't say the swar of khalim, we don't say the swar of strong and uh of strong anymore. One more little piece, musr rib Yyai Siv or Shaalat Tsavar. We have this in the Mishnah, right? The or the Tsavar, Ribya Manuri I'mrena khibar. Rihanna Manuri says it's not considered khiba. Why? Because even if it's on the animal, it's not considered a khibur. That's what Rachel explains over here that we said we're gonna get to. Why? Because it's it would fall off by itself. Why is it not considered a khiber according to minuri? You're asking a casha from Rihanna Minuri? I'll just answer you this chhachamim, right? Don't ask me a kasha on what I said about Khalim, the swar of strong from Ryak al Minuri. I'll just say the Khachamim hold over there khiber. It is considered Khibar. But Elam Rabbi'ah but I'm said, you know what, we can make it work with everyone. Bishhaimira Aslana Tech me'eilov kamiflighi. We're talking about really Rashi explains. If you're gonna tell me, Rashi says, that this is how Rashid says, East Fir and the Khan, and if you're gonna tell me that it's strong, then the Kuliama Hade Khiber. Everyone's gonna hold that it is Khiber. The Achat Misham do'iqal. Over here we're talking about where it's not strong. We're talking about the reason over here because it's not strong. We're talking about next skin, which is gonna fall off by itself, and that is the machlekis marshade shamer. Umar soverehabi shamer, the chachamim hold that it is considered a shamer, and that's why it's khiber. Whereas mechanimanuri holds it's not a shamer because it's gonna fall off by itself, and that is the machlekas of here. We're holding over here, get shabis.