Temurah 7:6

0:00All right, my friends, we've reached the last mission of the Sechatzimura. This is Parakazan, mission above 7.6. We're still talking about things that need to be burned. And here it says, call Haqadshem, Shannish Khatoo, Khuts-Lazmanan, Khuts-Lumakoman, Haryilu Yisarefo, any invalid carbonos, which really means both Zvachem and Menachos, that were slaughtered or the equivalent for Minachah. And we're talking about it when they were one of the four essential steps of the Vodo de Shrita, Kabbalah-Lachar Zrika, or the analogous steps for Minachah. If one thought, Khuts-Luzmano, Khuts-Lumakoman, he's going to offer the blood, or they immoram or eat the meat in the improper time or place, that renders the offering invalid. And once it's invalid, it must be burned as the mission. It's not perfectly clear why the mission is focusing specifically on these like specific bad intentioned invalidations. First of all, there are other intentions that could invalidate, specifically Lola Shma,

1:00for example, a person who slaughtered as a Khatas, having the wrong type of a carbon, the wrong person in mind that would invalidate the carbon, and Simone to get burned. And there are other invalidations for Kabbalos, notably Tameh, if the corpse, you know, the animal came Tameh after you slaughtered it, or No-Sar, if it's left over past the proper time. All these things, Piggle, No-Sar, Tameh, and the other invalidating thoughts that make it invalidate. All must get burned. The mission is focused on two of those cases, but they all equally apply, and must get burned. Now, when Asham Talui is Saref, Rebudo Merit Yikavir, this needs explanation. The Asham Talui is the, Asham, the guilt offering brought out of doubt. There are six types of Ashamos. One of them is brought, called Asham Talui, if a person is not sure whether he did in a vera, which requires him to bring a Ghatas. Bring a Ghatas, interestingly, for the various isuri chorus that one does Bishogeg, so as a person is, the person is Makhal Shabis, Bishogegegan accent, he has to bring a Ghatas.

2:05Now, if a person is not sure if he has bring a Ghatas, like, for example, they were, you know, in the refrigerator, there were two things of meat, I should say, fat, and one of them is Shuman, good old-fashioned fat that's motredeat, and the other one is halive for bitten fats. And, you know, you and your roommate, each ate one of the two bowls of fat, and now it turns out that one of them was halive, you just don't know which of the two of you ate it. So now, you both are in a situation of Suffolk, the penalty for eating halive of a scaris, therefore, if he did Bishogegeg, you'd have to bring a Ghatas, but you don't know if you have to bring a Ghatas, and you can't bring an optional Ghatas, it's not a thing. You have to either, to bring a Ghatas, you have to know that you've been wrong and bring it definitively. So, therefore, what you must bring instead is called the Asham Talui, Asham Talui, meaning sort of the suspending guilt offering. It suspends the consequence of doing a bear until you figure out if you need to bring a Ghatas, which you may or may not ever discover. So the case is, this roommate now goes to the, you know, you and your roommate go to the base of the English, and you bring your, you bring your, you bring your Asham Talui, and then after it's slaughtered, but before the blood is offered, because the essential

3:08pivotal moment is the blood being offered on the Mizbech, Zrikas Adam, blood on the Mizbech. So, if after the Shrita, so you know, a carcass on the ground, but before the Zrikas application of the blood, you, they run in the screaming stop, hold the presses, we just saw the, you know, CCTV, and we can confirm, we will watch the videotapes that you didn't eat from the Khaileviye Chuman. So now you don't need to bring Asham Talui anymore, right? So now, what do they do with that carcass? So it says the Mizbech, that carcass has to get burned, because it has the status as the Bartonora anyways, of generic Chulinsh, Nishinashita, Bazarah. This animal didn't eat raw, so you slaughter an animal which was effectively a Chulin animal, so it's a Bartonora, and therefore, like the previous, or called Mishnaya, so we said that Mishnaya is a Dalid, we said Dalakh is that if you, we had a mochloch, it's actually, the Tanakamas said it has to get, and Chulinsh slaughtered in the Azarah has to get buried, or be shimmied, said it has to get burned. Here our Mishnaya, the Stam, Mishnaya, the Tanakamas, going to the Khailevi Shimon,

4:11that it has to get burned, and the Rev. Huda is going to the Kham, says no, it could just be buried, so that's what's happening again, in the words the Mishnaya say, Asham Talui, suspending Asham, which after slaughtering him before or from the blood, you discover it didn't eat raw, so now it's Chulin Bazarah, says the Mishnaya used to ref, like Rev. Shimon must get burned, Rev. Huda Mayor, Yikavir, no, it can simply be buried, because that's the didn't look to him. The Ramam, I should point out, Pascans, like the Tanakama of Mishnaya, meaning the Rev. Huda in this Mishnaya, which means that it is Yikavir, it's only buried, and Yikavir does not need to be burned. Okay, next we have the Khatasa Ofa Baal, Suffix to Sarif, Rev. Huda Mayor, Yit Lennala Ama. Okay, what's the case here? So the Khatasa Of is a sin offering, that's the bird variety. Okay, normally the rule is, like I said, you can't bring a Khatasa unless you know for sure you have to bring it, and that's because you have a twofold problem. First of all, if it turns out you didn't need to bring it, so you'd be slaughtering an animal, it didn't

5:11be slaughtered, so it was really Chulin Bazarah, you can't slaughter that, and second of all, you can't put the meat of a chulin animal on the Mishnaya because you have two problems. As it happens for clever technical purposes, technical reasons, one who is not sure if it's been a Khatasa Ofa still could bring it. Why? Because first of all, what's the case? The case is something like around, let's say a woman who gives, had a miscarriage. Okay, so a woman who gives has, has a baby or even miscarriage after 40 days, that Vlad that fetus is the Khaiv her to bring amongst other things, the Khatas, so she can bring a bird off, bring the Khatas. Now, if she had this miscarriage, she doesn't know, was she for days pregnant, was there only 39 this pregnant, she doesn't have an exact count. So then she's now missed the back, she's not sure, should she bring the Khatas, her off or shouldn't she? The answer is she could bring it out of a suffice, and what's the two problems? First of all, there's no problem of Chulin Bazarah, because you're not actually checked a bird offering, right? You do and say you do Malika, meaning instead of using a knife for

6:14the throat to cut the animal's neck, you use a fingernail from the back of the animal's neck and you puncture from there, that's Malika, and that is not Chitas, that's technically another problem. And as far as putting the meat on the misbehach, the Khatas are off actually none of the meat goes on the misbehach, that happens, nothing goes on the misbehach at all, no way, you're more than nothing. So it just eat them by the Kohanam. So therefore, you've ordered the two problems of Chitas Chulin Bazarah and putting you're a more than of a Chulin on the misbehach. Therefore, you could yes bring a Khatas off for Suffolk. The problem is the normal thing to do with the Khatas off is to eat it by the Kohanam, but here the Kohanam not sure if they can eat it, why? Because if it really is a Khatas off, there was a blodge, because the baby was, you know, the miscarriage was a 40-day old fetus good, the Khatas off, and they should eat it. But it really, it was only 39 days old, and she did not need to bring this Khatas. Therefore, this Khatas isn't valid. And how did they slaughter it? Not with Shreeta, that's the point. They did use Malika. An animal a bird that you do Malika on, if it's not a carbon, it's not a Kosher. It's not

7:17Shreeta means it's an evalor, it's not a Kosher. So the Kohanam can't eat the bird because it might not be Kosher eat, because it might be an evalor. You did Malika on it. And therefore, they won't eat it. So what will they do with it? Says the Mishnah, they essentially get rid of it by burning it. And that's the first sheet of the Khatas off, Khatas, Suffolk, to Saref. If you're bringing a sin offering that's a bird out of a doubt situation, then just burn it. The Rebuter says, no need to burn it. Again, Rebuter goes with the sheet they had before, which is that, that's the Allah, that's sensibly, that if you have a Khul in the Azara, it needs to be buried, not burned. That would be the case here as well. But he says, for the burial, only to really essentially is essentially sort of take it apart, like this member, it says the Brysa in the Gmar, and then essentially throw it into the Amma. Now the Amma is this irrigation canal. It's like sort of like a channel of water flowing through the temple courtyard, flowing south through the water gate and down to the Nakhla Kiddron, the Kiddron Valley. So the Rebuter's position is, essentially if you take it apart and put it in the Amma's Hamam, that irrigate that canal.

8:20So essentially that water channel is like good as bearing it, it'll come, the middle kind of come apart as it goes down there and bury into the fallen, effectively buried into the Kiddron Valley below. Okay. Again, the sense of the Allah is that that's make great the Mishnah to do put it in the canal there and be done with it. Okay. Now the last part of the mission here talks about, we talk about the following, colonists are often low yikaviru, the colonic barum, low yisarefu. We said in the previous Kalb Mishnahis, there was some things you had to bury in other things we said in the path Kalb Mishnahis, but you have to burn. So our mission point here is if you're meant to bury it, like I don't know, Basha Baha'Allah, if you're supposed to bury it, if you're meant to burn it, like the orla, then you meant to burn it and you shouldn't bury that it's meant to be burned and burn it's meant to be buried. Now the reason for this is because when you finish, when you, if there's a mishnah to burn something, once you've burned it, it's like not something it's about something you've like doubled you have to do, the Torah requires, you know, that you bury the Kilaikaram, you burned it, sorry, you burned the Kilaikaram,

9:23so you've burned it. So after that, if you have ashes, those ashes now are Muttur Baha'Allah, you can have benefit from the ashes, like if you want to do a laundry with them as they did in the time of the mishnah, whereas things that need to be buried, really the Torah just said they're usur Baha'Allah, the burial was like a dindur of Manana according to, how I explained it, the part of the Torah, and and I'm really, the ashes themselves are still usur Baha'Allah, because there's no like, you didn't do the mitzvah of the isser of getting benefit, it isn't a mitzvah to bury per se, and therefore there's the possibility that if you burn it with them to be buried, then you slav ash, which you couldn't get benefit from ash, which would be a no-no, therefore the mishnah says if you're meant to bury it, it's just buried and we're done with it, we're going to burn up, of course, you must burn it. Now, Rabbi Hudo Amir, Imrat Laha Khmer al-Atsmo, Liz Stroh, Ashanik Baram Rashoy, Rabbi Hussaz, listen, if you want to be Maha Khmer, burning it is more definitive than burying it, so though you don't have to burn things like Baha'Allah, et cetera, if you want to go right ahead, but Amr-ul-Othagham says nothing doing anal mutlashanost, you should not deviate from

10:28the prescribed procedure. Again, the reason why it's because Rabbi Hudo is not afraid that the ashes that come from some of which are meant to be buried will come to anything, those are going to use them probably, but the Khams say, listen, you never know, you have to be afraid that the ashes could come to use, and therefore if you're meant to bury it, just bury it, if you're meant to burn it, just burn it, and don't deviate from that, not surprisingly, the Ramampastra is like the Khamas, so you shouldn't deviate, you should bury it, you should bury it and burn it, you burn, and with that, the Siyat the Shma'ah, we've finished Masech as Tumura, thank you Hashem, and next Masech the Ab, is Masech as Cresus.