Daf hayomi HOULIN page 131

even if some subjects are a bit complicated >> but thank God, everything complicated is internalized through study. >> Oh yes, that's it, let's listen carefully, we were on line 2. >> Right, we are in the Mishna, we started the 10th chapter, we're looking at all the portions for the Cohen. There are gifts to be given >> not only in the Temple, as we understood, even at home, right?

There are portions that belong to the Cohen and we are going into the details. There is someone here now who owes money to the king. They came to the land and they took the plot. He has the right to take the land.

He said no, this land is ours now. If this gentleman has debts to the king and now he settles them, he must tithe because it is still a benefit. But if he owes nothing, poor guy, we won't tell him to give more. Well done cases, so it all depends on the cases.

another one, another story if someone bought a whole piece of a cow from the butcher, and in that piece of beef is the Cohen's share . >> Then he cannot tell him to deduct the money, because when he bought all of that, it is up to the buyer to give the Cohen's share. You buy tomatoes or lemons, it's up to you to perform the tithing. OK.

but if it's by the kilo he can say here, no no, take this, it's your share, meaning if he returned a whole piece >> Like if he sells you a lamb shoulder today, it has the chops in it, it has everything in it. you buy everything, it's up to you to give the share. But if you said: "I only want 5 kg of this" , and he gave you more, you can return the kilo for the Cohen, you say: "You don't give it to the Cohen." OK, it all depends, is it separate or is it at the same time. If it's at the same time, it's all one package, it's up to him to do it.

If it's separate, he could well buy what he wants and not the Cohen's share. Listen again, Cohen. In total in the Torah, there are nine gifts for the Cohen. Terumah, the tithe of the fruits .

Terumat Ma'aser, a tithe for the Levite. Challah, it's the bread, the tithe of the bread. Reshit HaGez, it's the wool. >> When shearing wool, a portion was also given to the Cohen.

>> Uh, matanot, we saw that’s the zroa, the shoulder, the cheek, and the stomach. Demai. It’s when we aren’t sure if the tithe was taken. Bikkurim are the first fruits.

Keren ve-hones, and the keren is when someone damages something that was supposed to go to the Cohen. He must pay the principal plus 20%. Bravo, all of that is the Cohen’s share. If a Cohen hasn’t received his share, can he take it to court?

It says no. >> Why? Because one can always say, "But I didn't even want to give it to you, I was giving it to another Cohen." So a Cohen cannot claim his share. >> They are gifts.

If someone gave them, he performed a... >> Unless he promised a bravo. And after he has acquired it, we say he... >> Acquired, it’s his; afterwards he can do whatever he wants with it, he wants to buy slaves, he wants to make a sefer , he wants to get married.

The Cohen, when it is his, he can do what he wants with it. Okay? We can’t do what we want with it before giving it to the Cohen. The Gemara tells a story.

There was once a Levite. Mata, he had the habit of forcibly grabbing the cheek and the thigh. Meaning, before it reached the Cohen, >> he would take it, Rashi says. He says there were children going around in the street looking for a Cohen.

There was a Levite who acted like a mobster. He would take his share. The Rabbis went to see the Rabbi because they said, " This is a Levite, not a Cohen." A Cohen is a Levite... >> But...It’s the...Wait, isn't he ashamed?

He himself must give gifts to the Cohen. The Levite, the Levite also had to give a tithe, yet he takes the Cohen’s share. But we doubt, can we take him to court? We cannot take him to court, we can’t do anything to this...Papa.

Papa told this story. He said we know there are four gifts for the poor in the vineyard. In the vineyard, there are the leftover grapes , there are the small, uh, stems there, I don't know what they're called, there is what he forgot on the way, and there is also what he must leave at the end of the field. There are four types of, uh, shares for the poor in the vineyard , you know.

>> And there are three in the harvest. That in the, in the harvest, we know it's if he forgot stalks, if it fell, and he must leave the corner. But in the, in the other trees, not the vineyard, there are only two. That is what he forgot, he cannot come back to take it, and there is always a small side that must be left with fruit for the poor, you know.

Always you do not have the right to choose which poor person you want to give to. It must be open to any poor person. Israel and even if it is a poor person, but the poor person has land, he has nothing to eat. So his land, he will have to leave it for other poor people.

He has land, even if today he is poor, he has nothing to eat. Always leave it. If it's not fruit, it's money. You have some now at home, you can choose the poor person.

>> You cannot say, "Okay, I'll leave it for everyone." You have the right to choose because it is money, it is not fruit. In a tree, you cannot pick and choose. No >> but when you have exchanged this money, when we talk about you having exchanged the fruit for money, you have the real thing, you have the right to choose. Well done that was for the poor, the Cohen.

We saw the man, however, we cannot force a Cohen who is having a barbecue and has brought the meat. He is not obligated to give the share to another Cohen. He can keep it for himself. He is bravo well now, let's detail what those four things are.

Where is it written in the Torah that in the vineyard you must leave all that ? It is written, what you forgot behind you, you do not go back to take. Where do we learn in the Torah, these are the sources, that you must always leave a corner in the field or in the garden? It is written about olives, never go back for the little bit that remains.

So we have the sources. I am turning the page. The Gemara says where the sources are that in a field you must also leave for the poor what fell, what you did not harvest, and also the corner of the field. I am on the first line of page 131.

Everything is detailed in the now we have the two left for a tree. It is written about the olives. How does the Gemara know that you cannot choose the poor person? That the word is written.

What is it? Leave it, abandon it. When the Torah tells you to abandon it, it means you cannot choose the poor person. You leave it for everyone.

And even the poor person, we saw he has a field. He too, in the Torah, it is specified that as long as you have a field, you are— you are poor. But there are even poorer people. >> So think of them.

There are worse off, but regarding—it doesn't say "abandon "; regarding money, it says "give," you can choose that. You must also learn: the poor must also give. The poor who earn—also must give—and the—they earned money anyway, he just earned... someone, you gave him 1000 shekels for —he must do the—.

All this is to say: now, if the Levite "stole" the Cohen's share—pardon my use of the term "stole"—we can, we can force him to: "It's not for you." Unless it is category that. There is, besides the Cohen's tithe, there is also in the Torah a duty to also give a share to the Levite, he comes second after the —it is called—it is for the...for the...Now, these two parts, we can give both parts to the Cohen. >> And the Cohen gives to the Levite, but otherwise the

Cohen comes first, we can double the share and give him the Levite's share. >> No, here we are talking about animal— >> not money; with money you can choose who you want, but in the fields, in the , in all that, it is the >> Quantity: a fortieth, a fiftieth, a sixtieth, there is everything.

Well, we have 2 minutes left. After, he said: we can, we give everything to the Cohen. Today, that no longer exists; Levites today are only the Cohens. And even today, there are no Cohens because there is the Temple, there is no Temple , but we know that tithes are for the Cohens.

Even the Levites are obliged to give the wool they shear, the first part of the wool, to the Cohen. All that, there are quantities, there is all that. Here is the summary, everything that is the tithe of bread, the tithe of fruits, all of that. If the [Lévi] took the Cohen's share, we take it away, but if he took the cheek and the...there is nothing we can do.

The butcher: if a Cohen goes to the butcher and says, "I want a whole animal," then does he have to give it to him with the Cohen's share, or can the butcher remove it, give it to another Cohen, and leave him only with the share? So he has the right to do what he wants, the [Lévi]. But if it is a Lévi or an Yisrael, he is obligated to give the gifts himself. To the "If he did it for a non-Jew," he ordered: does he still have to remove the share and then sell the rest?

A Jew , can he give it all away? He says, "A good question!" It's a debate between the the end, we are there. Are the [ Lévis] part of all the people, or are they a special category? We don't know which opinion, because one time he said the Lévi is like everyone else, and another time he said no, the Lévi is like the Cohen.

What is it? Is it that if the Lévi grabbed the gifts like that, you know, we can't do anything. We cannot force him to give it. Actually, even give it to a daughter of a...how do you give it to a daughter?

Tomorrow she marries someone, she's no longer one. So I turn to the...It is clearly written "his children." No, the daughter is not part of the children, so I give it to the daughter. There you go, Rabbotai, page 131. >> in 14 minutes.