Chulin 133

0:00He is of his Masechis Kulind of Kuflum and Gimol. We learned from a baje who was a koane that is practiced, which he learned from Rabbi Meir, that he refused to ask for the share of the gifts of the Kohanim, but he had no problem accepting them when they were offered right to him. So somewhere in the middle, he wasn't going to run and to grab what was over there, but he wouldn't refuse when it was given to him. There was one exception to the rule, which was on the eve of Yom Kippur. There's a special mitsa to eat on the air of Yom Kippur. We've learned in the past the special statement of Chazal that if you eat on the air of Yom Kippur, it's as if you're faster for two days. So this is a special mitsa he made sure to get his portion, Lachzouk'in Afshayb-e-Kahane. He wanted to still establish the fact that he was from the family of Kohanim. This practice became the standard in Shulchanar of Yoradea. Semen, Samach al-Avsi, if you had al-Avta, Kohanim should not grab the gifts, only take one offered, and if a bunch of Kohanim are present, that snooing the ones who are Mohambul should back down from taking. But Daniel Feldman has an amazing sheer applying this concept

1:03to other areas of Allah, rooted in a ruling of the Mangan of Rahn, to Orchheim Nungimul, Sifkatan Yudh-e-Alev, that one should not quarrel and fight over any mitsa, and there's Ar-Khashouk'in Orchheim, Semen Nungimul. Sifkatan Ghabbez, rules that a mitsa performed as the result of a quarrel is not a mitsa at all. And when it is a mitsa that is not required of a person to perform, Shalz-e-Chua's Bin-Yan-Sih-An, Ghelekbez takes it even further, saying that such a mitsa is actually a mitsa, Haba-Ba-Veira. It's a mitsa that a person performs through something negative, through a machlocke, and if this prohibition can override other halal-hullachic obligations, certainly it can invalidate a mitsa that's performed through getting into a fight. There's a Chua in the Makhine-Khain, in Ghelekbez, Semen Nungimul, Hain-Sophah, where he was asked by a Balkore, a certain individual who had the ongoing opportunity and honor to read from the Torah on the Rosh Hashanah Yom Kippur in a Shul.

2:03But one year came along, and there was a special guest who was planning to come to town, but this special guest needed to be given this honor to read from the Torah, and he never wouldn't come to the town if he wouldn't have that honor. And the question was, should this man give up his slot, should he give up his spot from doing this year after year? So the whole discussion in this question is about how a Chazaka of doing a mitsa is a kind of right, but at the same time, it's an obligation to keep a standard one as a for themselves. The Makhine-Khain wants to bring a proof on the one side and the Safer Chazidim in Peska Tafshin-e-Nayin-Hay, from a sentence, Brakhoz, in the beginning of the Masech, the one who attends Shul, a person who goes to Minyendayli and doesn't show up for one day, because Brakhoz comes looking for him, which implies that there are negative consequences when a person backs down from something that they've set themselves to be accountable and consistent to. The Makhine-Khain seems to conclude however, this man should do whatever he can

3:05to hold on to his responsibility, stopping short of all-out fighting. However, the Ta'z and Ar-Khain, Sim and Tafkhov, Pya-Lev, Sim and Gim-ul, Sim and Gim-ul rules the opposite, that everything should be done to avoid fighting. Going back to the Mangan-e-Vran, the Torah advises us to take the high path. The Rakh-e-Dhach-e-Noham, the weights of the Torah are to be pleasant, or to be tolerance, or what should one do? In the end however, the Makhine-Khain, after going back and forth, agrees that this is indeed the overriding value. In Refelman's words, any mitzva attained through contentiousness is inherently tainted. In a way, no cost-benefit calculation, a spiritual gain, cannot set. Even the mission of Bra rules, in Hilkhoz-Yom-E-Kipurim, in Hilkhoz-Yom-E-M-Norayim, and Ar-Khain-Tafkhov, Sim and Nune-Khaz, Sivkat-Ny-E-Alef, that a community should not fight when a Shaliyyat-Sibur is appointed, who isn't the most worthy, who isn't someone that necessarily everybody wants to be there,

4:05shouldn't get into a fight, shouldn't create a big scene, that person was already asked to lead the dominating and therefore coming back to our beautiful Gamara, A-Baya, who teaches us, not to fight, not to push, a-Baya, and our Gamara drew back his hands from Amitsva. He didn't lose anything. In fact, he gained everything, because that is the truest way of living our Torah values.