חולין קכז

Okay, that's Kufkhov Zahin, let's start again from the bottom of Kufkhov Zahin,

Bezha Surmila Suki, Tana Abana, six lines up.

But take Shannemar Akbar from the post-excess clearly.

Bazaalacham, Hatame Basharata Sharat-Salar,

It's Akhulid Akbar, Vatsab Lumi Neyur.

So one of the items that one of these Shratsem that we're now going to eat

and has a dinner of tumma on him is the Akbar.

So Shameyani, if it's just an Akbar like that,

a Filu Akbar Shabayama, apparently as we'll see in the Torah,

that every one of these Shratsem, there is a water version

and a land version.

Okay, so there's an Akbar Shabayama, it's an Akbar Shabayama.

So which one is also?

So you would think once it says Akbar, it means a Filu Akbar Shabayama,

anything which is an Akbar.

It's a Shmayakbar, it's called Akbar.

So remember dinner, what is it?

Let's think about this in terms of its comparison to the other Shratsem.

Timebi Khulda, but Timebi Akbar, it says Khulda, which is a Khulda,

Khulda, and then it says Akbar.

So there's a, look how they're similar.

And therefore we could say, Mahgul Dham min Agadalar,

it's Khulda, as we'll see in the Quran, I'm sure,

it only has a land-based version.

There is no water-based version of the Khulda.

So then maybe that's giving you a definition of all these Shratsem.

I've Akbar min Agadalar, that's one way to look at the Drusha.

Oh, maybe again logically, oh, you could look at it together.

Wait, Klaqadar Gzuh, Timebi Khulda, but Timebi Akbar,

it says Khulda, Akbar, the same.

So maybe it doesn't mean that they're both land-based.

Maybe it means Mahgul Dham, Khulda, Khulda, Khulda,

Khulda, as long as it's Khulda, Khulda, that's what I care about.

Ah, Fakhpar, Khushashmaya Akbar, so which way do we look at this?

Ah, Filah Akbar, Shabiyam, Shashmaya Akbar, it's Khulda,

that's what I care about.

So I look at the comparison of the Khulda that they both on the land,

or the Drusha comparison of the Khulda, as long as it has this name.

So Tamulaymeh, as I was just passing, says al-A'rats,

Vazela Khama Tamebi Shariat, Sashariat, al-A'rats.

And al-A'rats teaches me that it's only species that are on the ground,

not species that are in the water.

Fish, the fish, version of an Akbar, whatever that is,

is not Tamebi Shariat.

So how do you know that that's what al-A'rats teaches me?

Al-A'rats, Yohal, again, might be,

Gearsha changed a little bit of the different versions,

but which is really through where we have it.

Al-A'rats, Yohal al-A'rats, Yitmo, Yardleyam, Loyyatma.

How do you know it's telling me what species are metame?

Maybe it's telling me that all species of Akbar,

even the fish, version, are metame,

but they're only metame when they're on dry land.

They're not metame when they're water.

So whether we're dealing with an Akbar Shabiyam,

or whether we're dealing with an Akbar Shabiyam,

either one there's Tamebi,

but they're only Tamebi when they're out of the water,

they're not Tamebi when they're in the water.

Maybe that's what the puzzle is.

Teach me, how do you know what the word al-A'rats is?

Teach me, how do you know it's defining the species?

Tamebi, I'm married,

because tomorrow let me dash the rest of the puzzle.

It says, Zelikham Tamebi,

and Sherrits has Sherrits.

What is the word, has Sherrits mean?

Sherrits, we know it as a noun.

Has Sherrits, sounds like it's a verb,

it's describing something it does,

but what does it mean?

So the word also assumes it means, called Malkamsha Shariks.

The higher that means that it moves, Shariks means the lush of moving, and therefore anywhere

it moves, it would be tummy.

Whether it's moving on the ground, whether it's moving in the water.

So if that's the case, what does Allah-Araj mean?

Must be Allah-Araj is defining the species.

So Allah-Araj is in a question how do we know that in a minute, but let's assume for

a minute that Allah-Araj is defining the species, and how Shariks is saying that anywhere

it moves, whether it's moving on the ground, or it happens to be in the water, it's still

going to be tummy.

So there's a man who doesn't know that.

O'ayn al-Ala, maybe that's not what a Shariks means.

O'ayn al-Araj Shariks is Kholsh-e-Mash-hamash-rits, e-tima.

Maybe Shariks come, like the word of Pro-R-Vu.

Pro-R-V-Yish-R-T-S-U.

Maybe Yish-R-T-S-U means to reproduce as we've discussed in the Mishra.

Some of these Shratsim reproduced like we're familiar with, from male to female, and some

of these Shratsim seem to grow from the ground.

That's true in some sort of natural, spontaneous generation.

So maybe it's excluding those, A'ayn al-Ala, how Shariks is, how Shariks is, call

ha-mash-rits, e-tima, Shayna-mash-rits, lo-ya-tama, if it does not reproduce from a mother

and a father, we're not being tama, e-tima, meaning, A'ayn-se-akh-bar, sh-e-khet-s-u-bos-e-kh-et-s-ya-dama.

And that would exclude the one that grows from the ground.

Say, how do you know the dash on that?

Shayna-par-vara-vara-vah says, Mavadina, wait a second.

Let's take a look at that logically, and see how that looks before we get to the

question.

Tima-b-golda-b-tima-mach-par-gen comparing A'ayn-se-akh-bar-tah-golda.

We don't seem to have a ground version of the golda, but we have a ground version, meaning

a grew out of the ground of the A'ayn-se-akh-bar.

So ma-golda-kosh-e-sh-vok-h-d-a-vach-ma-kosh-e-sh-voy-ach-bar.

So maybe even the fact that it compares A'ayn-se-akh-bar-tah-golda, we should say, every golda that we're

familiar with is metame, so every A'ayn-se-akh-bar-tah-m-e, even the one that seems to grow from the ground.

Av-e-akh-bar-tah-g-s-vok-h-s-voy-ach-bar, that one, even included the one that was not reproduced

that just grew from the ground.

Oy, maybe not.

Cla-ch-dah-g-s-u-mach-hold-a-par-var-var.

All the goldas are from a union of a mother and father, a regular reproduction.

So A'ayn-se-akh-bar-par-var-var.

So the only type of A'ayn-se-akh-bar that should be metame as a share-head, is an A'ayn-se-akh-bar

that comes from an egg or from a father, not from the ground.

I'm a Limer, the Possex says, the Baseritz.

The Possex says,

Bazarachama Tamey, Baseritz has Sheritz alloreitz.

So we douch the extra word, Baseritz,

because everybody says the list of them.

Why does that say Baseritz?

So Baseritz has Sheritz alloreitz.

All those three descriptors are extra.

So Baseritz is being myrbe,

even if it was not reproduced,

even if it came from the ground,

it's going to be Tamey.

And therefore we're now gonna say that Hashoreitz

is not excluding ones that are not reproduced.

Hashoreitz is telling me that it is going to be,

it's gonna be anything which we said,

which is moving, even if it's moving in the water.

And then alloreitz is excluding the Akbashemiya.

So those are the three words we have

in the Possex, and that's where they dush.

Says the Imamale, we have one of the robo,

so they say, I need no aim,

so I understand what you said.

Baseritz, the first word, Baseritz teaches me,

La Suya Akbashachatsiv, Baserbachatsiv,

about Dhamma.

That I understand Sheritz is including an extra type of Sheritz,

even the Sheritz that grows from the grows from the ground,

is gonna be Tamey.

Hashoreitz though, which you said,

Hashoreitz is telling me that it means it moves anywhere,

maybe Hashoreitz means,

Ko Shusharitz of Akbashemiya.

So maybe that's not describing the location,

maybe that's describing the species, we have two words.

Alloreitz says only on the ground.

Hashoreitz says if it moves anywhere, even the water.

So till now we've been saying that Alloreitz

is describing the species,

and Hashoreitz is describing where it is.

How do you know, maybe it's the opposite.

Maybe Hashoreitz is describing where it is,

Alloreitz is describing where it is,

and Hashoreitz is describing the species.

How do you know which way to go?

Akbashama, Imashama, La Ritz, La Ritz, Tamey,

you're the Amnatama.

Maybe all species of Akbash,

whether it's Akbashama, Amnatama,

but they're only matami when they're out of the water,

when they're in the water, they're not matami,

because that's what Alloreitz.

How do you know Alloreitz is describing the species?

Tamey, so rubber response, that's really,

that would be a really strange drush.

Biyaka de Shavise liya maka mtumbo.

If you're telling me that according to your version

of the drush, which you want to speculate,

that an Akbashama, a fish version of the Akbash Tamey,

Malihaka Malihaka.

So what's a fish version of the Akbash Tamey,

wouldn't it make any sense to say that it's not Tamey,

when it's in the water, it's only Tamey,

when it's on the ground?

Once you see the water can create

and is a place of living avalice for an Akbashama,

the am, for this fish version of it,

then of course the water would be a place of tumbo,

regardless of which species it is,

it would make any sense to say that a fish is Tamey,

but only when it's out of the water.

It just would make any sense,

therefore it's not that the drush.

It's not the drush at all.

The drush is that a fish version of the Akbash

is not matami, the ground version of the Akbash

is matami, and whether it's in the water

or on the ground makes no difference to us.

How about this, the Makwag is about crunchy,

they're about crunchy, the earth and the aroma.

Who's not Makwag is about parable?

It was a half a million of us, Scott,

and we came out that it's fine.

It's a mission, the mission is said.

We didn't get to review,

we didn't do the review, the idea.

Says that every beauty and a fundamental argument

was still in the ground,

but once it came out of the ground,

it was for sure Tamey,

and we're discussing what the source of that was.

Says the more of the high allarzy,

by the way, the khayr, that alaar,

it's that you're using to describe

that it's excluding the Akbashama Yam,

the khayr we need for a different drush.

Lahaitsi, Suffik, Tumbo, Suffa,

is a very interesting drush.

We know that Lahaitsi is when you have a Suffik Tumbo,

you have a Sherat,

so you're not sure if it touched something or not,

you have a suspicion that it touched,

but you don't know for sure.

So when you're applying regular dinner,

they're going to learn from a chasatta,

that Suffik Tumbo, Shusa Rabim is tar,

Suffik Tumbo, Shusa Yohid is tarming,

but there's an exception.

The exception is,

when a Sherat is floating in the water,

and you're not sure if it touched something or not,

then even Mershusa Yohid,

we say Suffik Tumbo, Shusa Yohid,

by Sherats in the water is tar.

We're doing that from this drush,

Suffik Tumbo, Suffa, floating Tumbo,

the Merviatsik parivedimi,

alaharetz, that these things are Tame alaharetz,

which we're saying is not really true,

that I'm talking alaharetz,

that I'm talking in the am, rather alaharetz means,

Lahaitsi Suffik Tumbo, Suffa,

then if you have a floating Sheratz in the water,

and you're not sure if you touched it,

Derisa, which we have cases with the Tame alaharetz,

they're asphagus, like by Mamser, et cetera,

here also the Tame alaharetz,

excludes the Suffik,

but we learn that from the word alaharetz.

So how can you use the word alaharetz

to exclude Ahpah Shabiyah?

So we're not so prompt,

Tarti alaharetz,

because he actually says the word alaharetz twice,

and therefore if it says the word alaharetz twice,

it says Jalachemat Tame al-Sharatsah,

Sherats alaharetz,

and the Khalla Sheratsah,

Sherats alaharetz,

Shekatsul Khem,

so it says alaharetz twice,

one to exclude the Suffik case,

and one to exclude the Ahpah Shabiyah.

Don't know about it,

this gives us a little bit of a gannetah

and rosh us about these shwatsul.

It says Hatsul, one of them,

of course, is the Ahpah,

and the Khalla, the Ahpah,

and that's of Lim Meneu.

So let me know you as we learned to know this, Kashris,

let me know you always comes to exclude some categories.

So what is the sub-category of this Tav?

So Meneu, the Havi, Ar-Vah, Ar-Vahd,

and Ar-Vahd,

we'll see exactly what the Ar-Vahd is in a second.

The Khayna and the Filim, the Salamandra.

So don't feel them,

I don't know what it is,

but Salamandra is some sort of creepy crawly Sherats

that grows out of fire.

That's what the Gmar always discusses.

The Salamandra, you light a fire for seven years,

and then Salamandra has come out of it.

Okay, whatever it exactly it is,

and then its blood is used to waterproof things.

The Gmar talks about this mythical type of Salamandra.

Ok, Shai, we give him a gala,

plus a gzah,

and we give a gala to this Possible,

talking about these very, very interesting types of animals.

Then he would say,

Amar, Ma, Rabu, Ma, Sekhah, Shab,

wow, Hagoval, Dink,

are all the things that Shabem created, why?

The Ashtagabriya is good,

the Ashtagabriya is good, the Ashtagabriya is good,

there are water at creatures.

The Ashtagabriya is good, the Ashtagabriya is good,

there are land-based creatures.

Shabem Yam, if you took a fish out of the water,

in the mullet, there is the Ashtagabriya is good,

Shabem Yam basis, right?

You can't live,

you can only live where I go,

I spoke about it in the water,

if I came out and I dry the end, dies.

Shabem Yabasha, the opposite,

if you take a dry land creature,

in the middle of the Ashtagabriya,

I mean, that makes sense.

It would die, each one has to be only

where it is a Kashboko-Kreta, each one,

with the respiratory system that it needs to survive

in its habitat.

And Yashkha Brijas-Kedaz, Bauravish, Bauravish,

Bauravish, Bauravish, Bauravish, Bauravish, Bauravish.

Some of these creatures live in fire,

and some of these creatures live,

not in fire, in regular air.

Shabar, Ilamali,

Ilamali, islam viyam,

Ilamali, islam viyam, Ilamasis.

If this salivantra cannot really live in air,

it only wants fire.

Shabar, Ilamali, islam viyam, Ilamasis.

And obviously, any other creature

would go into the fire,

it would also die.

Maramu, Maaseh Khash,

Shabar, Kashpur,

where Kiva was in the spoil,

from all the details of the Brijas.

Turn around, follow.

Call Shia-Hb, Boshia-Hb, all these species of sherets,

that are land-based versions.

There are parallel water fish-based versions

of each of these sherozums, like we said.

There's an Achbashabar, it's an Achbashabiyam.

There's a Tsavshabar, it's a Tsavshabiyam.

If it's a turtle, then we know that.

There are different species.

The Choltsman Achbashabar, the Choltsman,

the only one has we already touched,

that the Choltsman is only a land-based version.

And I'm going to say, Mike Ruts, a Pussick.

The Pussick says in Dillim, Shimuzah,

Shimuzah is color-anim.

Everyone should listen, you're supposed to give me a mustard.

Hasinu, Kho Yoi Shwee, Khele.

Now what a Yoi Shwee, Khele, Khele,

Khele, Milosha, Kholdah,

that means the people live on the ground.

Because only, why, why is that appropriate to a Cholta?

Because a Cholta only has a land-based version.

There is no Yoi Shwee, that's the P-human being.

A Cholta only has a land-based version.

I'm going to bring to you a sure.

Birburi de Narashrash, he says Narashrash is a place

and Birburi is some sort of Sherat's that lives there.

And I'm in Ayushu, this is a Sherat Shabayam.

It's not clear what, if he means,

and if there is no land-based version,

that's the connection to the previous Kvarnatrashras and say.

But it is considered a Sherat Shabayam,

the only difference is, places says that if you're going to be,

if you have to get a straw from someone who's going to be eating this

or something like that, it is from the Issa of Sherat,

the Sherat's all, yeah, I'm not from the Sherat Shabayam.

Is it Biber?

Birburi, I don't know.

You said it's a Biber?

I have no idea.

I don't know what it is, it's an animal to Sherat.

It's a sort of Sherat, it's not a Biber.

It's a Sherat.

So it's not a Shabayam.

What?

I was sharing everything, it's not Shabayam.

Not Shabayam, actually, says it's a place that it's from.

Okay.

I'm going to pop up, similarly,

when we're talking about this Narashrash place,

it seems to be a really bad place.

Besantah, we should put in Khayram Naras.

The people who come from Narashr,

are no redeeming qualities whatsoever.

And we should put them in Khayram Taribe,

the Khaylam of them, Mashaqa, the skin of them,

Validate of the tale of them, which Rashi says means

the men, the women and the children.

They're all worthless people.

Okay.

Another Pasek, the Pasek says,

In Yermia, erets, erets, erets, Shimi Devarashem.

Why don't say again and again and again,

erets, erets, erets.

I'm going to pop up like other Narashrashem,

erets, because the people of Narashr, whatever that is,

they refuse to listen.

So you may have to say again and again and again,

erets, erets, erets.

I'm going to begin them around.

Narashr, Nashakik, if someone from Narashrah kisses you,

money, Khaykh, count your teeth,

because it could be when they kissed you,

they stole some teeth from you.

Similarly, Narapikudav, you have someone from Narapokud,

which is a city of also a bubble.

The Veeq, if they walk you out,

they seem to be so nice,

they let you come to their house,

and they walk you out of the city,

me glee mischappere duchhazakh,

it's because they're trying to mug you

to steal the nice jacket that you have.

Simply pump a dish out of her,

if someone from Padisa walks you outside,

which is very suspicious,

as Shaniu Shpisek, they just want to see

where you're going to be staying overnight,

and they'll tell you, so they can rob you,

make sure you change your hotel.

I'm going to run her by Tutra.

Pamaqas alahti levad,

the month I went to this place,

very easy, no Khashukar Khatsaf,

I saw a strange thing.

I saw a snake mating with its af.

Snake, let's assume it's a turtle.

I saw a snake mating with a turtle.

The young man, a few while later,

Yatsar, our vaad, we baneh,

and I saw that this our vaad that we discussed

is a result of its af,

is actually a result of its af,

mating outside its species with a,

not Khashukar, it's just a discussion

of Khashukar Khatsaf,

and Khashukar Khatsaf,

what exactly is the average is,

we said the average is a species of tsaab,

but it's actually a crossbreed

within its af, and the gmaren

broke us discusses this our vaad

that is extremely dangerous,

and if you get bitten by it,

there's very little way to be healed,

very dangerous animal.

Okay, naqar,

ok, shakabas,

if they have been shimana Khats,

when I went and told the story to shimana Khatsaf,

amali, amar ka'l-shpoch,

shpoch was said,

he mev, bria shlabrasi,

vailami, these people seem to be mating

all kinds of animals in the city

and creating all kinds of crossbreeds,

and ya, via lay and bria shlabrasi,

vailami, and therefore I created this our vaad,

to go give them punishment,

that they should get punished

for the affairs they did in this city.

Says, marw, how do you have a psaab,

and a naqar's breeding?

Bama Marw, we said,

call shita shmi shan vibhuran shava,

that the only animals that can crossbreed successfully

and create that vaad,

you need two things,

you need tashmi shanshava,

that they have a maizaf tashvarsha same way,

is it gonna be face to face or back to back,

or front to back,

which different animals do,

might say be a differently,

vibhuran shava,

also has to be their gestation period,

has to be the same time,

if they're both four months and four months fine,

if one's four months and a naqar's ration brings

the gammars as seven years,

what does that mean?

Then they can't crossbreed, right?

You'll didn't, they can give birth together,

or mgaadans of his end,

they can even raise and nurse each other's children.

Vikha shi antashmi shvibhuran shava,

any other mgaadans as that,

so how can a naqar's shana tsaab crossbreed?

So I'm a ravenase,

bette chnaise,

and if I'm not mistaken,

this is a miraculous occurrence.

So if I have paronias,

naqar's shana nase,

generally sounds like a good thing,

because I spoke with those miracles for good reasons.

Why would he do that?

Says in my naqarami,

my naqar's shana nase,

it means the pranias,

because I spoke with one,

and he said,

meda, can I get meda, paronias,

to these people who have these,

these are these,

and therefore he a,

made the naqar's not one,

a beam that mshammish with his own species,

wants to do with the naqar's species,

and then it also did it with his species

that it shouldn't be able to reproduce with,

and it was able to successfully create this our fault.

Says the Mishra.

Okay, Havir.

Now we're talking here about a Mishra here,

a daf-kuofkof,

a Zion that you've all been waiting for,

since daf-e-in-gimel.

Because daf-e-in-gimel,

50, something 54 days ago,

we discussed this Mishra in great detail,

and now we can finally get the context of it.

So the Mishra says as follows,

Havir, Mahabasar,

Moldod, Mbah-e-Havir.

So you could have parts of the animal

that are hanging off,

hanging off means,

they're mostly cut off,

and they're still hanging on,

either little piece of leather,

or tiny little piece of meat,

they're still keeping this meat,

or this Aver attached to the animal,

but it's never going to heal.

That's the point is,

it's never going to heal,

as we'll see in the Gmbar.

Okay, so Abbasav,

Aver, Moldod, Mbah-e-Havir.

So what is the al-Aqqic status of this stuff?

Well, obviously you can't eat it.

It's Aver Managai at the Mishra part.

Now, we're gonna see this two-dimmed,

as a dinov Aver Managai,

as a dinov Bussar Managai.

They're both also to eat.

The difference is that Aver Managai has a dinov tumma,

similar to tumma-slavella,

and Bussar Managai has no dinov tumma,

just a piece of meat without a full Aver,

without bones, guiden, et cetera,

then it's not gonna have a dinov tumma.

Okay, that's our looking number one.

Look at what he says,

Moldod over here.

So if it's Moldodol,

it's a part of the animal,

or is it not part of the animal?

That's a discussion.

So, says our Mishra,

Metame-Tumas-Echlin.

It is not part of the animal right now,

and therefore, even though the rest of the animal

is alive, we consider this to be edible.

A regular alive animal is not edible.

These pieces of meat that are sort of hanging on,

are considered edible.

If you decide you wanna eat them,

they have a dinov echlin.

What does that mean, Afganina?

Then if a dead share its touches it,

they can become tumma.

A live animal that touches a dead share its

does not become tumma.

Only human beings can become tumma when they're alive.

Animals do not become tumma when they're alive.

But these pieces which are hanging off

are considered separate from the animal for this halacha,

and therefore they're considered able to become tumma,

and says the Mishra,

if it's sweet and hexia,

they need to become moxia, right?

Just like anything else,

before it can become tumma,

they have to become wet from one of the seven liquids.

Here also this busser, this neighbor

has to become wet from some of the things.

By definition, if we're telling me

that it has to become wet,

that means in itself is not tumma.

It can be tumma, but it's not the source of tumma,

because then it's action.

Nishra, tabaima, now let's say you go ahead,

and these pieces still hanging off,

and now you check the Bama kosher shrita.

So then Hukshur with the man, Divery Mayor,

so Mayor says,

then we do not consider these pieces that fell off

to be Nivela, right?

If you cut off a piece before the animal,

then we said it's Avermanachai,

it'll be tumma, so we'll see in a second.

Here you left it hanging, and then you did shrita.

So as we said on the Gwandafai'in Gimol,

we say,

In shrita isanipul,

which means it is not as if the meat fell off before the shrita,

rather the shrita is effective for this piece of meat

that was hanging there.

Now, you cannot eat the piece of meat,

because it was ready mostly separated.

But it means that the piece of meat

has not become din Nivela.

It just remains a din like Avermanachai,

which is a difference between Avermanachai and Nivela.

Okay, and therefore this piece of meat,

the shrita helps it to prevent it from becoming an Averla,

but it still, of course,

as it is in Avermanachai, you now have to eat it.

Okay, Hukshur with the man,

and then the blood from the shrita

is machshur this piece of meat automatically,

like every shrita is machshur,

it's meat become musher dhabatumma, Divery Mayor.

We should remember Lai Hukshur.

The shrita argues, and we'll see tomorrow,

six different shrita men, Rabi Shriven.

The shriven says that damn over here is not machshur

this Avermanadultum.

Why we'll see tomorrow?

Next line in the Mishnah, Mesa, Maimah,

Maimah did not have shrita done to it.

Rather, the maimah died naturally,

or even not naturally if it got shot, doesn't matter,

but it wasn't a Kashushrita,

then a bustle-chirakh action.

The little piece of meat that was hanging off

still has the same Allah,

but it still is not to me on its own,

it still needs hexur,

because we're paske, Mesa, Oisid people.

Remember, this animal died.

Natural, it's a so fargum and say.

And then for the rest of the animal is actually nevela.

To kosher animal, the rest of the animal is actually a nevela.

However, when the rest of the animal is a nevela,

that nevelus does not come back

onto the piece of meat that was hanging off of it.

Now this is the opposite of we just said by shrita.

By shrita we said that shrita a no-shrita helps.

Over here there is no shrita.

So why is the piece of meat hanging off not called

called part of the animal to be in the veil

like the rest of the animal?

Because we say Mesa, Oisid, neepul.

Which means we learned it from a Possek,

from the Kaleepul, and we've lost something.

We learned it on Daffa in Dallad.

And then for the gmara said that when you kill the animal

like this, it's as if the piece of meat fell off

one second before it died.

And then for even though the rest of the animal

becomes tummy-to-must-evela, this little piece,

it's as if it fell off before it,

and will not have the end of the veila.

So what does it have it did?

So the piece of meat fell off just the meat part of shrita

actually, it's aichel, right, if you want it.

However, if it was a full-aver,

then at the time of Mishimae vermenachai,

then at the time of Mishimae vermenachai,

it's still gonna be tummy,

but it won't be tummy-to-must-evela,

it'll be tummy-to-must-evela-menachai.

Again, the difference is,

the tumas the veila applies even to just regular meat.

Tumas avermenachai only applies

if it's a full, complete aver.

If you cut off a piece from this aver,

it will not have been tumas avermenachai.

If it did have tumas avermenachai,

then even a piece of it would have been

of tumas aver.

They're very mayor,

Hashimah-e-Metahir Hashimah argues on something,

again, we'll have to debate them two days from now,

exactly what are Hashimah-e-Metahir?

Okay, so let's get back to the first case.

The first case is, the first case is,

that you have an aver, a madoldal or bossa madoldal,

it's sort of attached, sort of not.

And the Mishimae clearly said,

it is not considered part of the live animal,

it could be considered an aichel

and no choir, its own tumas.

So it's a mad tumas aichel and in tumas avermenachai,

which means you tell me that this piece of meat

that's hanging there, it's aichel, it's food,

it is not an aver.

It is not an aver.

Now we never really mean nevela,

we mean avermenachai.

As we said, this aver that's hanging off,

look, if you cut the entire aver off,

then it would be avermenachai.

Avermenachai is tumas.

We said bossa madachai is not tumas,

but avermenachai is definitely tumas.

This piece of meat that's sort of,

it does not cut off yet, you tell me it's not tumas.

Which means it is not avermenachai as a whole aver.

It is not.

So what is it?

Is it attached or is it not attached?

tumas aichel, eh-eh-eh-eh, tumas the velo, eh-eh-eh-eh,

say, eh-eh-eh-eh-eh, why would they have such a case?

Ile my la rucha, if it will heal back

and reattach itself back to the body,

fiatus am echanam elo, eh-eh-eh-eh-eh-eh-eh-eh-eh,

so it's just part of an animal.

It's an alive animal, it's not an aichel,

alive animal can't come to me at all.

If this aver is going to re-heal by itself,

it's just a small cut, then of course,

it's just part of the alive animal.

Ile ae my la rucha, if it's not going to heal,

so tumas the velo, eh-eh-eh-eh-eh,

so then if it's not going to heal,

what's it if it's if you cut it off 90%, 80%,

or 100%, it's all.

It's considered lakhira, it should be considered

separate from the animal,

and it should be metame, tumas avermenachai.

Why not?

So the only oylem the aname la rucha,

we're talking about,

we're not healable.

If it was healable enachame, it's not tamme at all.

Vishani tumas the velo,

Drakmana amarkhi yeepal,

the psa clea-li says ki,

the psa muttumum,

the chala-sha-yipa,

minna vlasum ala-yipa,

the khi-yipa minna vlasum,

the chala-sha-yipa,

love the amantesta,

we're yeepal many times.

One with the avermenachai,

one's by the velo,

and if all these things teach me,

all he when it's fully cut off,

does it acquire this dino of tumma

of the velo of avermenachai,

or avermenachai,

but when it's still attached even a little bit,

even 1%,

it is not have a dino of tumas,

avermenachai,

or tumas levea doesn't app.

And sheepal,

and therefore we have a very interesting situation over here.

We have meat which has a dual personality.

On one hand,

it's considered part of the animal,

it's not an available.

On the other hand,

it is not part of the animal

because it is considered an aekel.

So it's a dual personality,

tiny na miyoth,

we see an abracer.

However, a basam adolam be meyimah,

if you have an aver and the baser

that is hanging off an animal,

umum urin bechutasaira,

and is attached just by one little string.

Yachul, you tami tumas na veil,

you would think that since it's already mostly off

and has a dino of tumas na veil,

tami lemur yeepal,

ad sheepal,

bark,

and here the brysa throws in something

which we understood from the Mishnah,

but the Mishnah isn't saying explicitly,

wa fi l-hachi tumas aekel,

but tami it could become a tami tumas aekel,

so the brysa befeer says this aloha,

that it is not have a dino of tumas na veil,

but it does have a dino of tumas aekel,

very good.

Mishnah, the keber aekel,

and this is a riot to something keber aekel,

you said,

we have a similar dual personality in other places

in aloha, for instance,

tae'inim shitsum kubeve,

if you have a tae'inah or maybe any fruit,

that is on a tree and they start to dry up,

okay, so they start to dry up,

so then aloha is,

we know something attached to a tree,

it's not considered an aekel yet,

it's not gonna become tami,

it's not gonna become moksha,

it has to be only when you pick it off the tree.

So he has shaynush shitsum kubeve,

and they start to dry up on the tree,

methamis tumas aekel,

once it's not getting any nourishment,

any more from the tree,

then it's considered a food,

even though it's attached to the tree.

Can you pick it on shabbas?

Oh, says the brijsa, says shru'il,

vatahis mamishaabis, chayev chatah,

so you see it has a dual personality.

On one hand, it's attached to the tree physically,

so you chayev on shabbis,

on the other hand, it's not getting any nourishment

from the tree,

and therefore it's not getting nourishment from the tree,

it's considered an aekel.

Same thing with this bazaar, I'm a dobel.

This bazaar, dobel is not getting any nourishment

from the animal anymore,

and therefore it's considered aekel,

bala maiza, it's not part of the animal,

it's not part of the animal.

So, bamaiza, it is part of the animal,

so it doesn't have tamas lavela,

so it has to be two personality.

Lemme say it aele,

we have another brijsa, it says simila ala, ho.

Maiza says, you rock shaytum kubeve,

everything but a vegetable,

that is dried up off its stalks,

kugana kruva glas,

specifically brijsa seems to pick kruva and glas,

ae metame tamas eikhle,

when those ones dries up,

it is not a tamas eikhle,

well I will see in a second,

cuts it to the yavshan,

if you cut them totally off,

and then they dry up,

so then metame tamas eikhle,

and then metame tamas eikhle,

so that makes no sense,

cuts the yavshan if they totally dried up,

that they're not edible anymore,

so kadaytum aekel, it's biyabu,

those things are just taking that,

ratchis they used to take a glas,

cut it open and use it as a cleak,

and a kruva also,

you can take a kruva that's a cabbage,

right, you could dry it up,

scoop it out and it's a nice bowl,

so sometimes they used to not eat these things,

so if you dried it up to the point where it's not edible,

it's definitely not going to be tamas eikhle,

remember it's like bama nasliyabshan,

over here you didn't dry it up,

you just said you're going to dry it up,

you said I'm gonna leave this not to eat,

I'm gonna leave this to make it into a cleak,

but if it actually did,

it's still a tamas eikhle,

it's an edible,

so time at the kruva glas,

but for some reason this price is specifically picked,

just kruva glasu to give them the option of an aikhle,

only because those when they dry up,

they're not edible at all,

hush shire payers, other payers,

metami, other payers,

so even when they're dry,

you can have dry figs, dry dates,

all these things when they're dry and totally edible,

they would still be metami, now,

again, what are we talking about, heikhidami,

eidi option heinve uq sayen,

if the fruit dried up and the stem that's attaching it

to the tree dried up,

so then there's our question, pshita,

then it's totally off the tree,

where once the stem dried up,

then there's no tree anymore,

so that can't be the case,

eidi bello uq sayen,

that the fruit dried up without the stem drying up,

and therefore you see, again, there's dual personality,

it's sort of attached to the tree and sort of that,

you can't pick it up shabbis,

but it's still considered an aikhle,

sam alab dhafqa,

the eidi bello hanbok sayen,

maybe this mishas talking about only when the stem also dried up,

then it's not considered part of the tree,

the katsum anasi akshin is okay,

the kinsh in this price is not that case,

the kinsh price is safer,

then if you cut them up to dry them up,

but they didn't yet dry up,

that they're still considered aikhle,

okay, so we have no raya one way or another for that price,

but that's right, we have another price,

it's the fersh,

eilansha nishbach,

if you have a tree with branches,

and you break off a branch,

and you break off a branch on Friday before shabbis,

on that branch are many fruits,

are you allowed to pick those fruits off the broken off branch

on shabbis?

Giyelansha, oh by-perish,

hurrying and get lotion,

then of course those are considered totally off the ground,

because even though the fruit is attached to their branch,

the branch is not attached to the tree,

and therefore, it's totally tullish,

on shabbis you can pick them off the branch,

no problem whatsoever,

they definitely considered an aikhle already, not debatable.

Yavshu, if the branch is still on the tree,

but the fruit is dried up,

then the prices doesn't hurrying, gimba khubar,

and even though they're not getting nourishment,

they're still considered attached.

Now, with the way we said it is,

they're attached to a khashabis,

but they're no longer considered attached

for a khashabis to a masaikhle,

it's considered an edible already once they start drying up.

So my love, pollution, the khulda vera,

when it says tullish,

it definitely means 100% tullish,

safm khubar, the khulda vera,

so when it says that they're still attached,

the khudat means fully attached.

So we see that it does not have a dual personality,

so no, me dear Yavshu,

how could he say how could he say,

maybe when it says it is disattached,

when it's broken off on the branch broke,

so off, then it's for sure 100% attached,

but when it's attached to the branch,

when it's attached to the tree,

it just dried up for some alakos,

it's considered separate,

for khus tamas alakos,

it's already considered alakos,

but for khashabis,

of course, it's still considered attached to the tree,

anything attached to the tree,

it's still for khashabis to be also,

so therefore we see,

like we had in our case,

a masaikhle,

it has a dual personality,

on one hand,

it's separate from the animal,

and therefore it can be metami to the cyclone,

on the other hand,

it's attached to the animal,

and therefore it does not have to,

must the man,

must the man,

is all he when it is,

the key,

he for a good insurance.