Menachos 55

0:00Nud Hei, I'm an olive, eight lines down, tonneuravon, and the word brings a one word and three line brisa. I box it off. This is going to be here, you have dried figs, and you have moist figs. And in general, dried fig, it loses a lot of its moisture, it shrinks in size. So turntineum alha gregaris, you would be allowed to separate out pines from moist figs to cover the dried ones. He'd do a bit of minion, so let's say there's a hundred of them, you take ten for the miser, and you can do that. I underline these five words, but Malcolm Schroeggenlassau is tanium gregaris. That's in a place where it's normal. It's like the common practice there for them to turn moist figs into dried ones, comma, the low-grow-grows alha tanium. But you would not

1:04be able to separate out for a necessary tide in the dried figs to cover the moist figs, the aphelum Malcolm, that's even in a place. And I underline till the end of the snake source, shuregilin, lassau is tanium gregaris. That's even in a place where it is very common for them to turn the moist fresh figs into dried figs. Okay, that is the rice we're going to add to the lassau now. We quote the exact same rice we just had. Almost two lines, turntineum alha gregaris, Malcolm Schroeggenlassau is tanium gregaris, you can take ties from moist figs to cover dried figs and a place where it's common for them to make dried figs out of moist figs. Okay, sounds like if you make a simple deuk, but Malcolm Schroeggenlin in a place where it's common for them to do that to turn the moist figs, the fresh figs into dried figs, yes. However, comma, but Malcolm Schroeggenlin

2:06in a place where they don't do that, they like eat the moist figs as they are, low, you would not be allowed to. Now, if you're taking the truma, the truma is the 2%, the first and that's done goes to the cohen, is there a local coin around or not? Hey, key dummy, what's the scenario? Collin, eat the eca cohen if there's a local cohen, well, then one second, if like, I don't know, an extra neighbor's name is Joe Cohn, Malcolm Schroeggenl, I put those few words in a phrase marking, then in a place where it's not common for them to do it, I'm like, why would you not be able to take truma like that? Question mark, comma, connective hat's not, but there's a mixture that clearly states in Masech's truma, he goes for all of six words, the quote, he says, Malcolm, she yeesh, kayain, tyrim, mean, high yawfe, in a place where there's a local cohen that you could give the truma to, then absolutely are you allowed to separate out truma from yawfe, yawfe here is in other words, means like fresh, because as you could turn to give to the

3:06cohen, hello, I squeal on the yellow, rather, it must be shita delika cohen, and I dot underline delika, apparently, there is no cohen, and that's why you cannot do it. Okay, fine, well, then let's keep reading in the tonight's or say, Masefa, this is an almost two line quote of the second half of the tonight's or as we started this year with, the low growers of the titanium, you cannot separate out dried figs to cover moist figs, the feel that's even Malcolm Schroeggenl, as I used to say in Gregor's, even in a place where it's quite common for them to turn fresh figs into dried figs. Now, we had already established from the ratio that there's no cohen locally, via delika cohen, if there's no cohen locally, am I lie, like why not, if you're going to turn it into a dried fig, that's not, there's a mishnah, same mishnah masechus, truma ice, it's another six words in that mishnah box it off, Malcolm Schienkain, if

4:09there's no cohen, well, you're going to find a cohen eventually. So, tiramina miskain, you're totally fine to take rumour from dried figs, because dried figs last. So then what's going on, alabshita, it's got to be deica cohen, and I don't underlined deica. Okay, so it seems like from the ratio asks the gamara, you're telling me then the earlier part of the tonight's source that we started the sheer width, delika cohen, there's a little local cohen, this safe on the later part is deica cohen where there is, well, is there, or isn't there? Now, it could be the ratio is talking about where there's no cohen, and the safe is there is, but yeah, that's right in, ratio deica cohen, there's no cohen around, safer than deica cohen. Okay, now, that's not the ideal way to establish the cases that the price is talking about, but like if that's the only way to do it, then that's what we'll do. Not only that Repapa derives a very important

5:14principle from this, says Repapa. Shimamina, we conclude that when we had this snake source, it was a little bit difficult and we had said, well, you know what, the ratio must be where there is no local cohen, and the safe is where there is a local cohen. Shimamina, we would rather when we're kind of stuck, we're not sure how to establish the validity of a tonight's source. Dachkhinan will push ourselves a bit into a corner. Umokmina must needs some will establish it within one tonight's source, betray Tommy to different reasons, in this case, meaning the ratio is there's no cohen locally, the safe, there is a cohen locally, as opposed to the lime Okmina and betray Tanoy, as opposed to saying, no, it's the same case, it's just two different tonight opinions. We would prefer instead of saying it's two different tonight opinions, within this name tonight's source, we don't have any hint to it at the two different day opinions, we prefer not to do that, and rather just say it's one tonight opinion, but there's two different mitziuses. Says the Mishnah.

6:15Kolmanachis, Nilayshus, Bepe, Peshren, Altmanachis, when they are, um, needed to turn into a dough and then be baked, um, most of Menochis are actually pre-baked and then broken up into little pieces, then the pizza is taken, but Kolmanachis, Nilayshus, Bepe, Peshren, and lukewarm water, Umesh, Shaman, Shalikhmeetsu, obviously, if you take flour, and yeah, mix it with lukewarm water, it could become chumates, but that's not allowed for many minutes, and therefore it has to be guarded and watched, uh, to make sure, I guess if you continue kneading it, it's not going to become, uh, chumates, come of Imhikhmeetsu, or Imhikhmeets as Shireha, if even the, not only the part that goes, the Komitsa, that gets, uh, burnt up on the Mishnah, but even the, the remnants become chumates, uh, the person responsible for that, or you verbalize us, they will violate a Torah prohibition, uh, semi-colon. Now, going back on the earlier part of the Mishnah, uh, that said that you, um, have

7:17to make sure it doesn't become chumates, Shidenabar is a poshik, poshik, say, kalamincha. And Imhikhha Shireha, Takvivala Shemz, offered to the Lord, loisaseh, chumates, campsby chumates, okay, that would be the Torah prohibition, though, it would be violated if it is, it is allowed to be chumates. Not only that, uh, concludes the mission of a Khayev al-Lishasa, Valarikhasa, Valar Fiyasa, there's like numerous things to be done, and they would be apparently separate, uh, violations, um, if you need with a K, in other words, mixing the water and the flour together, uh, and it's chumates, that would, uh, violate the Torah prohibition, Valarikhasa, or if you arrange it, I guess, into the loaves, that would violate the Torah prohibition, Valar Fiyasa, and baking it, uh, as chumates would, uh, violate the Torah prohibition. Okay, ask him more, I'm in Ahni Mili. Where do we go this from? What is the Torah source? I'm a risakist, I'm a Prah. Phasik says it's pretty clear. And by the way, it's in, um, I think

8:18Vayikriya, Vayikriya chapter six, loisha afeh, chumates, chum, do not, um, bake as chumates, they're portion of filu chum, that's not only, uh, the portion that is going to be the khmins is going to a shum, but even like the shirayim, loisha afe chumates cannot be chumates. Okay, so that is apparently what that possible, loisha afe chumates is being, uh, used for is how is to be understood really as a more of a high, that Phasik, loisha afe chumates, and again, you want to note, now this is in Vayikriya parik baze. Okay. Um, Vayikriya parik baze is talking about a mincha, that's

9:19part of Vayikriya. Um, it says loisha afeh chumates, you can't bake it chumates. Matam alaumar, like, why do we need it to be told to us, question markama, but like for an MR, you would then see that it says, uh, excuse me, the for opening Phasik is in, uh, Vayikriya, uh, parik, vav. This Phasik is in Vayikriya parik baze when it says loisha afeh chumates. Now, no, no, the parik vav, the first quoted phrase is specifically talking about baking. This is saying don't do it or make it like a very general statement at any stage that it's chumates. So if you have a Phasik that tells me already in Vayikriya parik baze, like, don't do anything, uh, with it when it's chumates or make a chumates, uh, why would you then need a Phasik? How many four prochem later to tell me don't bake in chumates? Well, the fission in our synthesis is that the chumates, y'all I might think liye khayev e la aachas al kula. Now, listen, if you did a number of steps to prepare it, uh, and did it as chumates,

10:22it would violate one tour prohibition for all of those actions, tam alaumar, that's why you have. And here you want to know that it's coming from, uh, Vayikriya parik vav, uh, chapter six, tam alaumar, quote, lois a feh. And I done a nine lois a feh, do not bake it. Now, if you already told me you can't do anything when it's chumates, of course, you can't bake when it's chumates. I feel a bit chlal hais, it was already included. Lama yatza, why would it be, like, brought out as an exceptional case for some reason? Like, what's the, uh, point of that lahaki shilat to make a connection to it and say, like, this colon? Maafiyam you khayda is just like baking is unique. How so shahi maise khiddi, it's an individual action. The khayda of Mifni Asman, there would be a, uh, a liability for the Torah violation. If that's all that you did, Afani Avis, so too, uninclude other things like li shasabari khasa, the kneading of it, the arranging of the loaves, the khomaase khiddi shiba, and for that matter, any individual action that would be done,

11:23which would come to lasuye to include kituv. I think that's sort of like rubbing some sort of like liquid or oil or water on the outside of the loaves before they're baked, which gives them a nicer appearance. Shahi maise khiddi, it's an individual act. The khayda of Mifni Asman, if it's the only thing that's done, there would be a liability for a, uh, Torah violation. That's the end of the next source. Bottom line, it seems like that laisafa khametz is used for something else. Answers to Gamara, that's true, however we, if you note, on Amr al-F, we weren't saying that we learned from laisafa khametz, the pasha as quoted there was laisafa khametz, khalqam, it was more from the khalqam word, and that's the more answers. Anan mi from one word, qalqam, qam renan. We were asking how do you know the shirayim, and the shirayim is, uh, that which is included by saying khalqam, they're portioned, not the commits that gets burnt up on the amizba, but the remnants. Okay, ve'ima, put a triangle on this ve'ima, two lines later, middle line is

12:23another ve'ima, three lines below that, there's a third ve'ima. So the more three times is going to, uh, question this, here's the first ve'ima, maybe kule lahahi, who does, and maybe the whole puzzle of laisafa khametz, khalqam is coming to tell you, only about the shirayim. Answers to Gamara, no, because even can't if that was the case, lichteif, it should have written in the puzzle the following. First, the term khalqam, they're portioned, which you know that would be referring to the shirayim, and then say the lo sayafa khametz. I put those four words in a phrase mark, in other words, the order that it should have been told to us, and the puzzle would be specifically tells we're talking about the shirayim, and then you can't make them khametz. Khama, my, what then are we to learn from the fact that the puzzle says it differently? Quote, four words, and these are quotation marks, lo you sayafa khametz, khalqam, oh, from that, from the fact that khalqam is taught at the end, shaman's meaning, no, we can learn, conclude from that, tarte, both of our lemud. Again, presses to Gamara and asks ve'ima, we put a

13:23triangle of e'ima, ve'ima, why not say like this? What's the exceptional malachat that's mentioned? It's the baking, so maybe if ve'ima departs barachmana, that if the minge is baked, when it's khametz, and it was specified in the puzzle qafi'a, l'cha'if hada there'll be one liability. Khama, inachan all of the other preparations, for instance, like the needing of it or the arranging of the loves, l'cha'if hada akulu, those, you would be chai'if one altogether, knows how do you know, just because you're chai'if for a fiyah on its own, that you're chai'if for all the other ones on their own, maybe a fiyah on its own, and all the other ones together. And so the Gamara will be shown to have a dava shaypechla, this is a very common general-approcial darshan-sukam, since when the puzzle said you can't do anything if it's khamaetz in the preparation of it, that was already included, in other words, a fiyah was already included, baking. The Yatsumina Kuala Lamaid, and it was brought out as an

14:26exception mentioned, and the puzzle, specifically, as the exceptional case of the a fiyah. Well, it wasn't coming Lola Lamaid al-Atsumina Yatsumina, not only to teach something unique about itself, there's an individual liability for a fiyah, al-Arab Lamaid al-Kuala Kula Yatsum, any individual act in preparing it, if it's done as khamaetz, we get in a separate liability. Veima, a third and last triangle, why not say that the puzzle is telling me like this? Lois, which was in Vaikra chapter 2, do not do anything as it's khamaetz in the miqfa, that's a collage general term like anything. Then in chapter 6 it says Lois a afeh, that I put in quotation marks over, that would be a plot, that's a specific thing that you can't do. Well, what do you left with then? You have first a Klaal, then a Prat, and usually we know that the way we darshan that is ain Biklaal, al-Amasha, but Prat, that all that there is in the general issue, is that which was mentioned in a specific issue, which would mean a fiyah in, yes,

15:29baking, that would be a violation of the Torah Provision, Mediachuina, but any other action, the activity preparation that was done, low apparently not. Why not learn it that way? Amar rebe after Rikki, who I circled me shum to haveh, true, it's a Klaaluprat, but again, one's in chapter 2, one's in chapter 6, that's a Klaaluprat hameiruhakin, Zemiz, that's usually the Klaal term, the Prat term, it's within the same phrase, within the same puzzle, maybe one, possible way from each other, but to have it four chapters away, the Khaal, anytime you have a Klaaluprat hameiruhakin that are very distanced, Zemiz, from each other, Ain, Dan and I saw it, we do not learn them as a typical Klaaluprat. We don't learn them as a Klaaluprat, at all. Period. Most of the Rikki that it was taught, I guess, nameless this question, really? I put a question mark in the margin, goes to the question, takes about, I'd say, 14, 15 lines to develop till first one line is done in, Asla Gamara. The Klaaluprat, when you have two terms, one's a Klaaluprat, one's a Prat

16:33specific term that are quite far away from each other, like chapters away from each other in the verses. Zemiz, that Ain, Dan and I saw in the Klaaluprat, question mark, really? We don't learn them as a Klaaluprat, Vatanya, but we have a Brisa, and it's going to seem otherwise. And here is the Brisa. The Brisa goes for, let's see, two, four, six, eight, it looks like that, exactly ten lines, and says the Brisa. Now this is talking about a Karbanhata, specifically the Saira Nasi, if the King, the political leader of the Jewish people, King of the Nasi, a dozen of Eira, that would normally, if it was an individual, be a Hata, he has a special goat that he brings, and it says that as far as processing that Karban, they're Shahat-o-Yisul, Ibn Kulim-o-Sher, Yisach-e-Sah-e-Lulah, and they should slaughter it, where the same place you slaughter the Karban Ola. Okay, well, next four words are taken out. He-Khan-Ola-Nishra, where is it that Karban Ola was shafted? Bit softening, we know that from

17:37the Khamish that it was in the northern part of the Azara Abze, so to this, the Saira Nasi as a Hata will be bit softening. Now one second, ask the Khmer of the Khi, excuse me, ask the Brisa, the Khi Anu, Mikan, that's where we know it from, that the Saira Nasi, which is the type of Hata, is shafted in the north, but like for an MR, we have another possible that says, quote, the Malkoma-Sher-Tishgata-Ele-Tishgata-Khatas, in the place where you checked the Ola, meaning in the north, that's where you checked the Khatas. Okay, so like, every Khatas is checked in the north because of that puzzle, in which case then the question arises how Lama-Zeh Yaltsa, why was specifically in the case of the Saira Nasi, it mentioned that you do it in the north, like you do it for every Khmer khatas in the north. Oh, here's why, Kavai to set it in. In other words, to like repeat it again, to let you know that it's that way, and it has to be that way. A.K.A, Shina-Lava-Kasu-Lava-Akev, Shim-Loi-Shakha-Tas, if it's often, that if you do not checked it in the north, puzzle it, you ruin it. So the Saira Nasi, which is

18:41Khatas, it's not just like you're supposed to do it in the north, it's like, if you don't do it in the north, the whole Corban's ruin. Kama, Atma-Malakha-Khatas, so that's where you're telling me the reason why the Saira Nasi Khatas specifically mentioned that the Saira Nasi has to be in the north, maybe, or maybe, O-A-N-O-L-A, Sh-Z-T-O-N, maybe it's telling you that the Khatas of the Nasi requires north, V-A-N, A-K-R-T-O-N, but no other Corban Khatas require north. Well, no, the puzzle says, this is the third puzzle, V-A-K-R-T-S-H-H-H-T-S-B-M-K-M-H-I-L-A, and you should check the Corban Khatas in the place of the I-L-A-Z-B-A-N-O-V. This is a general principle rule to teach you the Khul Khatais to all Corban Khatas, Sh-T-O-N-O-Soff, and that they require being processed in the north. That is the end of the tenake source. Now, let's make a deal, though. Time with Khas Rahmanah, the reason is because the P ever wrote Vishachhat has Khatas, Khama, H-A-L-V-A-K-R would not have written

19:42that phrase that we just saw in the phrase about four lines ago, H-A-M-I-N would have really thought Sh-T-O-N-O-Soff that only the Nasi of Khatas should be required north, V-A-K-R-T-O-N-O-Soff, this would require North, my time. Now, why is that? Why would I think that? Question mark, comma. Love me, shum, dahavish, we not say because it becomes, and this is from the other kingdom that we had in the above-rightsa, a Klaal-uprat. And as a Klaal-uprat, well, they're like two Prochem away, ones in chapter four, ones in chapter six of Vajikra, Vavakavden Ruhak, and even though they're very far away, Zamize, one from another, still, apparently, we would see, I guess, that's what this price is, inferring, that down in a Klaal-uprat, you learn in that way. Ruhakavden doesn't like that approach. Mosque of the Ruhakavden, he says, one second. This is not an example of a Klaal-uprat, something Ruhakhen high. Klaal-uprat,

20:43to question mark. It's not a Klaal-uprat. The first puzzle, which is in chapter four, is a Prat. That's the specific. That's the Saut-Iranasi. And then the next phrase, which we have, which is in chapter six, that's the Klaal-uprat. It's actually a Prat-uprat. In which case, how do you learn when you have a specific phrase in the general phrase, Vajnaa-uprat, maycival-uprat. In which case, the general phrase, which is taught afterwards, comes to include, or like, add to the Prat. So the Prat might only be the Khatis of the Saut-Iranasi, but what would it include? It's probably, who called me Lee? Basically, everything. So if you have the Prat, that's by the Saut-Iranasi. And then you have the Klaal-uprat, which I'll do by the Klaal-uprat. So that's like every Klaal-uprat. So then what do we need the third puzzle for? Ella-Tana-Oisai-Ka-Kasha-Lay. The word Oisai, when it says, Oisai-Ka-Kasha-Lay. That was the issue. Vahakhi-Ka-Amar. And this is the way to understand the

21:49Teneik source. We do almost a rereading, and it starts over here. When we had said, it was about the six-line of the Teneik source. Oh, you know Ella. Shaz-Zeh-Ton-Sophon-Veh-Nah-Kharton-Sophon. You would have thought that what, maybe it's only the Surya-Nosy-Rikwara's North and no other Korb-A-Kharton-Rikwara's North. Because of Rakhmana, because the Pus-A-K uses the word Oisai. Now, usually the word Oisai means it. Like it, and specifically, it, and maybe only it. That's the Gamar's point there. Ask the Gamar right now. Vahakhi-Ka-Nah-Ton-Naf-Khale-Me-Vesh-Kha-Tes-Sakhat-As-We-Learned from Vesh-Kha-Tes-Sakhat, which is the third Pus-A-K mentioned. Well, then what do you need the O-Soul therefore? When it says Vesh-Kha-Tes-Sakhat, Oisai, that was the original Pus-A-K-Lem-Ute-Me-What would it be coming to exclude then? Well, Lem-Ute-A-Tes coming to exclude, and we're going to have over good part of Nunevalh-Vah-Mal-Alef attempt after attempt actually four different attempts as to what

22:52the O-Soul was coming to teach us. Lem-Ute-A-Oisai, that's the word I put in quotation marks, Bitsofan in the North, Vain-Sat, you're Nakhshrain. Bitsofan, but not this, so you're brought by Nakhshrain, and Nunevalh-Vesh-Kha-Lem-Ute-Me-What would be the next year at Khan.