הדף היומי מסכת בבא קמא דף יד הרב בניהו שמואלי שליט"א ג כסלו תשפד

[Music] Good morning everyone, today is Thursday, Holy Sabbath, 3rd of Kislev, you will be impaled. With God's help and in his time, the hand of the people of Israel will be supreme. God will save me from the hand of my brother, from the hand of Esau. Here is how we saw.

Our father Jacob came to him. Esau said, " Here I am, I am going to die. Why is this my firstborn? Wonder of wonders." You know when he came, you see what it is.

Sometimes a person can lose his world. A momentary act of foolishness. Losing his whole world for a momentary act of foolishness. Esau came from the field and was tired and hungry.

That day he killed Nimrod. Nimrod had thrown his grandfather into the fiery furnace. This is Amraphel, the king of Shinar. They called him.

How is he? How did he knock him down? We have already told you about this. What did our father Jacob do to him?

He came to Jacob and said, "I have a war with Nimrod. I don't know what to do." He said to him, " Look, he has the special clothing of the first Adam. As long as it is on him, you will not eat on him." Tell him to take it off and then we will fight. What are you?

It is wisdom that you are wearing this clothing. He said to him, "Okay, I will take it off." And when he takes it off, you are. Take this, wear this, and that's how you will succeed on it, what did he do and he had on the on the on the garment all kinds of animal forms of the first Adam, at a moment Jacob our father taught him who wore it, Esau pressed on where where there is the shape of a lion like a calculator pressed and

a lion came and fought with him with Nimrod and in one they defeated him wonder of wonders was with the first Adam it was with the first Adam in the Garden of Eden later Noah came took it and brought it later and so on until it came to mind Cush gave it to Nimrod Nimrod was a hunting hero he actually threw Abraham into the fiery furnace told him wait Esau told him he would kill him and he killed him then he came to tell his grandfather

that he killed Nimrod who threw him into the fiery furnace but what did he see grandfather died on the same day that he came on the same day that he killed Nimrod Abraham our father died and then he thought of revenge but he was in great sorrow why he couldn't tell grandfather and he was in great sorrow and he was also very hungry and everything then Jacob caught him here Jacob Jacob did Lentil stew for the Avra ​​meal but imagine Jacob our father he knows he

knows he has he knows how to put delicacies in what spices and then he put it in a disposable plate H Ami yes Pan Panot so that's it then Jacob says to him if you will sell me the firstborn he says to him what is a firstborn he says to him what is a firstborn firstborn it will soon be working in the Temple how many years it has been many years the firstborn will work in the Temple instead of priests you want it says don't want

it what do you want want to eat he would have grabbed a binge from heaven they gave him hunger and he was sorry this how didn't he come to tell grandfather who wove despite the fire so he sold the firstborn and swore and everything in one moment then Jacob our father he took the bill this bill made a bill with it and put it in his thigh he he cut the thigh where the bone where the tendon of the thigh put this bill there why subdue

Esau it against his tendon of the thigh it was such a wonder wonders how how did Esau fall in one moment you understand there Buying his world in one moment Jacob our father bought everything and he lost everything. You understand how it goes.

Sometimes a person, you understand, can wait a little longer. He wins, but he lost everything. He had no right from heaven. It is said that there was a boy in the Holocaust.

In one of the Nazi camps, there was a sign of bones already. This boy had a big problem. One day they put him in. They told him to take off all his clothes, bathe, and come to them.

He was all gone. They wanted to give him a beating, kill him, or what did he do? There was a crack there. Because he was thin.

He said, "I will run away from this crack. I will throw myself down. If I survive, I will run away." And that's how it was. In the end, he survived.

He went to the forest and there he survived and continued with the crack. There were all kinds of partisans and continued with them until he survived the entire Holocaust. In short, he immigrated to Israel. When he finished, they took him.

He was with a group of immigrants. They took him. He told them, "I want to pray." They told him, "We are not allowed to pray." He did n't want to pray. He went in.

He did n't hear anyone. He went in. To pray, enter to pray, they drove, another man came, took him to Jerusalem, saved him, where they would have taken him to Kibbutz Shomer Hatzair, he took him to the Hebron yeshiva, he became one of the great rabbis, he became a great judge, you see the hunt itself, the moment you enter to pray, yes, then what does a man do, the moment he is a survivor, a miracle of miracles, now I heard that Rabbi Yitzhak Zilber broke a

drinker, he said that he was here, he was in one of the places around Gaza, in these kibbutzim, there was a Jew who repented, he and his family are walking the path of God, he left everything, he repented, and who brought him back, his Rebbe, his Rebbe has also passed away, which Rabbi brought him back to repentance, and he was a righteous man, they don't publish who this Rebbe is, and they don't publish his name, but he says, "I'm not telling you, Shabbat, not Shabbat, get

up, you and your wife and all the children, put them in the car, run away, I tell him, what Shabbat, run away, he woke up from the dream, turns to the other side, says what is this dream, nonsense, Shabbat is holy. The Rebbe will tell me something like this, the evil inclination is sleeping.

He said to him, listen, if you don't listen to me, I'm strangling you. I'm telling you, please. This is what Rabbi Yitzhak Zaver Stein told me. How does he know this?

Listen, I tell him, if I do n't tell you, if you don't listen to me, I'm strangling you. That's how I tell him. He heard that it was so sharp. He said, apparently, it's some kind of message from heaven.

Who knows what it is? He got up, woke up his wife and the children, get in the car. They told him, "Don't talk on Shabbat." And Tess left in the morning. He could already hear the screams and everything that was happening.

What does that mean? How did the chill from heaven come? He later came to Rabbi Zilberstein and asked him if he needed to make amends for what he had done on Shabbat. At the end, he said to him, " Rabbi Zilberstein told me that he didn't need to make amends.

Why does he say, "There was something wrong with the head?" The head came in a dream, but the head came in a dream to his wife. He had already passed away. And he came in a dream. In a dream, it came like this.

It is written in the name of the great ones. It is said, "He came to his widow on Shabbat night." He told her, "You know, tomorrow they will kill all the Jews in this place." It is written like this. The Gaon tells a riddle. They will kill all the Jews and you should immediately flee, whoever you can, and everyone who heard her and got up at night fled.

She told her that it was a Sabbath prohibition. Don't be afraid. She says, "But it came in the summer. It didn't come in a dream.

But still, you don't need to make a correction. This is the Rabbi's coming. And he's really like a daydream. The Rabbi came to you.

What is a miracle? A person doesn't know sometimes. Yes, what is it? It's such a big thing.

What is it? It 's a miracle? Now, Rabbi Boruch Zarchi has passed away. You know, he was something special.

He had times when he would tell the boys. Hello. He had, for example, at what special time would he tell them these parashats with our forefather Abraham? An experience of our forefather Abraham?

He would tell them the experience of the demon Hamed. This is a well-known incident with the sickle. Hamed had some experience there and what was the incident there with the sickle. A miracle.

He says that the Arabs are the ones who remember their names. The Arabs in Hebron. They wanted to. They could n't.

He would have been truthful in Hebron. They valued his signs. He was holy. He had a unified holiness and everyone knew it.

What did they do? The Arabs wanted to take his body and carry it away from the place. That's why they They dug underneath and tried to sweep the body away, but they didn't succeed. Everyone who sent him doesn't come back inside this tunnel to the Hamen field today.

Everything is a torture. It's forbidden. But what if when they opened this cave that they uncovered, they found it? There were maybe 20 or 30 dead bodies there.

They would reach as far as the edge of the truth. He would burn them. They would burn. The holy man says, "What happened to the messenger of truth?

His holy man, the great one, says, "He was a young man in his youth. He was n't talented. He wouldn't be a kollel for the Abrechim." There was one gentleman who supported and supported Torah students, but he was a man who was only talented. So, you came to the Abrechim and asked him to let him in.

Have mercy on him. He wasn't talented. He wasn't a high priest. But you'll accept me.

What do I tell him? I ca n't do it. But you'll work for me and learn well. Some say he accepted him into the kollel at all.

Why did he do it? The Abrechim were surprised. So, he wasn't their type, but what would yours do? He wasn't talented at first.

So they gave birth to him. He was called a maid. They told her, "Go up." I have a story about him, oh my, he's trying to mess with you like that, oh my, she told it, and the smugglers heard about it, and they don't know what it was, what evil inclination the Gvir said, he said to the Abrahim, you don't believe you, and he says to Chahamat, you're real, I know you, and yes, Peter fired them from work, he stayed to study after a while, the

money ran out, all the money she received in exchange for the story, Hazel, she was a widow with children, she came to Sde Hemed at night, crying, she asked for forgiveness, my, for this bad name, and I tell her, no, I'll say that you were right, but don't say anything from me, I'll tell him that I brought you back to work, but don't say that you lied, don't say that, I'll just ask that he bring her back, I don't want him to say enough, it was

once blasphemy, again, not in a way, he was crying, the Holy One, blessed be He, that he didn't want him to cry, what is crying, but this experience, that he didn't age and didn't say a lie or anything, opened the gates of heaven for him, the wisdom of the eighties, and then all What he would learn, nothing forgets the holiness. Look at what a human being is.

He cannot know what is going on with him in life. What is going on with him in the way that we, the people of Israel, are like a single 70-year-old wolf. How do we say in every generation and generation? But he says, "The glory of Israel," he interprets that in every generation and generation, they stand against us to destroy us, and the Holy One, blessed be He, saves us from their hands.

He says, "He knows that there is a small scoundrel standing and everyone around is like, "Wow, wow, they want to swallow it." Everyone says, "Soon there will be nothing left, not even bones." But to everyone's surprise, there remains good health and it's been like this for not just 1,000 years, not 2,000 years, not three. Soon, 6,000 years. They just want redemption. He says, "You are witnesses of the word of God.

I am watching over you. You are not too. I am watching over the people of Israel. It is a wonder of wonders.

How the Holy One, blessed be He, watches over the people of Israel. How the Holy One, blessed be He, is growing salvations for us. It is unbelievable. You will see now, too, all the Gentiles around, all in Judea and Samaria, here in the hospitals everywhere." The place of the Gentiles Oh my God Oh my God Oh my God Oh my God Homily garbage Hams Yemenites from all places but no one can The people of Israel Children of the Holy One Blessed be He The Holy One

Blessed be He chose us from all the peoples Who can over the people of Israel I tell you every ball has an address man never You know that there was a vision of man First of all you need strong faith and to know that only in His hands everything is blessed The Holy One Blessed be He saves us How is it written with Miriam and his sister stood afar off to know what will be done in him What what but she knows She already saw in

the Holy Spirit that he is the savior of Israel She knew what Moses was They knew that he was the savior of the people of Israel Even Pharaoh He did not want him to be born He knew that he was a savior So what are you going to see You do not know that the Holy One Blessed be He will do Says no She wants to see who it is that will be blessed Who is it that will be blessed We will draw him that salvation

will come by him She wants to see who who will be blessed to save him And then she sees that it is Batya that it is her mother's sister Tziporam They were sisters in They are the children of vanity to him vanity There were two twins, the first man, he had two twins, both of whom came down from heaven at the time of Moses, one took the sign of Pharaoh, this is Batya, and one found it, this is Zipporah.

Both were conversations with Moses. This is Moses. Moses Shet-Havel. The initials of Moses.

Moses Shet-Havel are the same incarnation. Who is his wife? His wife is a bird. His mother raised him.

And one is Batya. They hunted him. Yes, a miracle. This is what he wanted.

Who is his mother's sister? Who will save him? Now another one? Do you know?

Want to see a miracle? Yes, this is all the reasons for reasons. A person cannot know everything. Cut from above.

There was no Chazon Ish. Chazon Ish. Do you know that in the year 1960, the brother- in-law of the Chazon Ish, Rabbi Shmuel Greenman, they stayed in the Land of Israel with the Chazon Ish. The war began in the year 1960.

Rabbi Greenman said to him, I am sending visas. Put my children on a plane to come back to me. I say no, no, I do not say, I am my heart, not your dog. They will be saved here.

Do not be afraid. Fasting. All the people of Israel. A land where my eyes are.

But the Lord your God has come. Do not worry. I am also now being asked by people to leave. Run away, why all of a sudden run away, where will you run away from?

I am not your God. I came at the beginning of the year. A year later. You want to go.

Where will you go? Only here. Everyone deserves what they deserve. Only good for the people of Israel.

So he tells him. He tells him. He tells him. He tells him.

Well, in the end, they came to Jerusalem. He tells him. Jerusalem is being bombed in the year 1999. We will wither my heart.

He says, "No, let them stay." He says, "Don't be afraid." The visionary tells them. Every bullet has an address. Every shell has an address. Miracles.

You saw what that means. Rabbi Chaim Shulovitz says. They were then in a war in 1927. Do you remember?

In 1927, there was the Six Days. Yes, there was Rabbi Chaim Shmolovich. He was there. Downstairs in the shelter in the yeshiva.

So he was. Everyone was saved. Shells fell. It was no one.

Nothing happened to him. He says. They lived well in the shelter and Hashem saved them. They would go out and come in.

No one died. There were big problems. So he says. I thought all the time that because of the Torah, they learn in the yeshiva.

The Torah condemns, protects, protects, and saves." He says, "That's true, but I'll tell you. There's a woman here. I heard her say. What does she say?

A woman. There was a poor widow, a widow, alone, so she sat behind him. He says to them, turning to the Holy One, blessed be He, saying, "Lord of the Universe, I have three or four small children. On a clear day, my husband got up and ran away.

She was a widow. I had to do everything alone to support the house. I had to do everything alone to support everyone. I had to make sure that the house was run smoothly.

This is how I managed to establish a house that would stand in Israel. He says, "Come, make an agreement, Lord of the Universe. I forgive my husband for everything he did. And I ask you that in return, you will help all the people of Israel who are in trouble." He says, "This saved the people of Israel." He says, " Here I am, sending you my presence on the day of the great name." He says, "You know, the Chofetz Chaim is always in a state of flux.

The people of Israel are always in a state of flux. Forward, we will always run toward the King of the Messiah." This is true. This is true. Every moment we have should be used to serve the Holy One, blessed be He, has justified us.

Whoever is under the shelter of Rabbi Shimon bar Yocha has nothing to fish for at all. No, no. With the help of God, now let's go to Shmuel. We will see in the Euphrates.

Today, Rabbi Reuven ben Shem came to us. There, he succeeds. [Music] And David said to my father. Now she spoke to David to leave her husband Nabal.

She did not know how to speak. Nabal said to him, "I was not at home, but now I have sent you everything. Send it to us." And David said to the knight, "Blessed is the Lord, the God of Israel, who sent you this day [music] to meet me, and blessed is your taste, and blessed is what I have gathered this day from bloodshed, and may my hand be spared. I will see that I have not shed blood in the court.

My Lord, who is from the poor who have brought you evil [music] from the multitudes who have come to meet me. For if Nabal had remained until morning light, urinating on the wall, there would not have been left for him a single one of them. I would have destroyed them all." I said to her, "Kill them all." And David took from her what she had brought him, and said, " Peace to your house. I have heard your voice and will greet you when you come.

I will go down to Nabal. And behold, he was having a feast in his house, like a king's feast. And Nabal's heart was well with him, and he was very drunk. He did not tell him a small thing, and he went down early in the morning.

And it came to pass in the morning, when the wine from Nabal was gone out, that his wife told him these things, and his heart died within him, and he was The stone is sad, what is the death of his heart within him? He says, "How did you bring him such a gift? A daughter, are you not ashamed?" And the ten days passed, and my lord beheaded Nabal. After the seven days of mourning for Samuel, the Holy One, blessed be He, did not interfere with the mourning of a wicked man in his mourning.

And after that he fell ill for three days and died. Our rabbis said, "These are the ten days of repentance that the Holy One, blessed be He, waited for, that he might repent. Why did he give them ten sips that Nabal gave? David gave ten sips.

And David heard that Nabal was dead, and he said, "Blessed is my lord, who has greatly humiliated me at the hands of Nabal, and has spared his servant pasture, and the evil of Nabal has returned to his head." And David sent and spoke to my father Gin, "Take her not for a torn woman, she should be his wife." And David's servants came to Elbig Carmel and spoke to her, "We have sent you to take her for a wife, a thorn for the praise of my lord's

servant, a donkey, five times a day, David and a woman, a wonder, a miracle, and you." Ahinoam took David from Israel and enjoyed also his wives in addition to Michal daughter of Saul also these thought that holy Michal was a mistake and that he gave Michal from the blood of the private parts of Bash who reveal what it is and wow and and not from the moment when Saul thought yes he did such a thing took a letter from David yes Saul thought Saul had a

holy David Kiddushi mistake then the grace took her to the private parts of Ben Lish but private part of Nish did not touch the eagle sword all the matters that Joseph private and then Matthias son of Harash he was why he says right did not sin but with his eyes saw [music] which we have reached chapter 0 Mishnayot Peni this before the Mishna Sil Moshe if you do not come tomorrow no you come to give two yes also that it is Shabbat if it will be

on Friday even better Hamo Shetah that the hours are great for the people of Israel Amen that in their homes they are burnt Sush chapter 0 Mishna and Mishna and Wah twice chapter 0 Mishna and you know what it is wow yes big yes Yemenites it is not Shua it is not and will not cancel a person From the Pariah and the Rebiah, it is forbidden for a man to have a wife to have children unless he has sons, even if a man has several sons

and he is exempt from the Tziya, he did not sit down and there was no wife. It is written in the Torah that it is not good for a man to be alone. He made him a helper against him. It is not good.

One should always be with a woman. Not to be alone. The evil inclination is great. Beit Shammai says how many Tziya are two males.

And Beit Elul says not male and female. As it is said in the Book of Proverbs, a male and female married a woman at the time of her marriage. 10 years without a child. He is not allowed to annul it.

So he must take it. Yes, like this. This is it. You know, there are many who are like this.

10 years ago, Rabbi Ovadia was here. Yes, 10 years ago. Most of them were. I remember that there was a Kadouri here who used to make the tefillin houses.

David David. Yes, David Kadouri. He did not have children. Later, he came to the court.

If one is very good with the other, what will he do? What will he do? He wants children. How will he do it?

He went to the court. They told him, " You know what? Wait another month. Another month." The children were absent.

Yes, wonder, wonder. What are his children? His eldest son studied with my son. This is it.

I know. He was also. The great men of Israel imitated this for 10 years. They wanted to divorce, but he took another wife.

Yes, his grandfather took another wife. And I blew the shofar for him. Yes, arrange it. Friday's loot.

Arrange it. And he already had sex. Yes, beautiful. All that is added to it.

He is no longer terrible. He speaks. And he did not know. And he can cancel a divorce.

A. You saw. I told you. A poor man speaks.

You did an opening. You have not yet given birth. But you can cancel a divorce. It is permissible to marry after marrying two wives.

What is 10 years? And if she miscarried, it is counted from the time she miscarried. A. 10 years.

The man is blessed with fertility. But not the woman. Yochanan ben Baruka says about both of them. He says.

And God blessed them. And God said to them, "God, multiply them." Chapter Seven. A widow for the high priest. A pioneer.

A nest of hands. He brought in. And the servants of Melog and the servants of Zan Barzel. The servants of Melog could not do it in a donation.

The servants of Zan Barzel could. Why is it his responsibility? And the servants of Melog, if they died, they died for her. And if they left, they left for her.

This is even though he is alive. In her food, these could not be in the offering and the dead died, he died, you will be afraid of him, he is responsible for their responsibility, these could be in the offering Mishnah B A daughter of Israel who married a priest and brought in slaves for him among the slaves of Malchus among the slaves of the Iron God. These could be in the offering, a daughter of a priest who married Israel and brought in slaves for him among the slaves of Malchus among the slaves of the Iron God. These will not eat in the image.

There is nothing to be done. I tried Israel, I will not eat in the offering. In order, we arrived at Mishnah 3. The prayer of the house of the midrash, two, my lord, blood To open the Gemara today, we are Tractate Bu Kama, page 14, the study for the healing of Shus Shuket Bat Miriam and the screaming of Tahar Bat Iraz, may God preserve them and their lives, and also for the success of the entire nation of Israel.

Yes, with the help of God, all those who are in the south and in the north, may God preserve them and their lives, and in every place where there will be no attacks, no disasters, no problems, may the nation of Israel dwell in safety. And also for the success of Reuben son of Rivkah, may God preserve him and give him life, and also for the owner of the flowers, may God grant him great salvations. A flower from this one, who has won the flowers, may the owner of the flower wait to clarify all the ways. Amen.

[Music] 8 Yes, we will study on page 13, page 2, and the authority of the damage and the harmer. We will start from the name of the colon, even though we have come down, but let's get into the details. Yes, we have studied in the Mishnah, everywhere that the property of a person is damaged, except for the special authority of the harmer. If an ox enters the yard of some private person and damages the lines of the owner of the house, this person, what he has, his ox, came, a man brought his ox.

Which yard did the owner's ox come to? He saw a guest who was not here and was afraid of him. He gave him a blow. The owner of the house said to him, "Sir, why are you bringing your ox into the yard without yours?

So therefore he is exempt." He said, "Your turn is in my possession." What is your ox doing in my possession? Now the Mishnah will discuss what the law will be. A yard of partners. They both have an ox.

A yard of partners. Let's see what they did. And there, where? Do you know what fruits?

What things? And there were many things. He served all the fruits. He had already arranged them in one go on trays.

Everything was in order. And let's see. Now the Mishnah said, "A permit in the Mishnah." It is written like this. And the permit for the damage and the harm.

And when it is the damager's obligation to pay. Let's see. And the permit for the damage and the harm. Rav Hesda said, "Rabbi, who is the owner of the yard of the partners is obligated to pay." Ahi Ka said, "That is, a yard that is a permit for both partners.

We will bring in the fruits. They have both partners to bring in what they have. They are both obligated to come in on the tooth and the foot. If she ate the fruit of one partner, which is called "Shmarl," the fruits of the other partner.

Whose name is Berl, she ate, then the partner must pay, Merle must pay, and she ran over his utensils, and they bought them with disposable utensils, so beautiful, and she ran over them, Merle must pay Berle for what they damaged, and my brother got up. This is how the Mishnah says, " Every time someone does damage, the harmer is obligated to pay damages. This is the continuation of the Mishnah. It says there and the authority of the damage and the harmer.

Now it says the law, wherever there is damage, the harmer is obligated to pay damages for a year, except for the special authority of the harmer. A debtor in the authority of the damage and the harmer who caused the damage is liable for the harm. But if the damage is bad, in the special authority of the damage to the harmer, we would be in the partners' authority. The harmer must pay.

So when he said, "Except for the special authority of the harmer, we only intended to exclude what is stated later next to the special authority of the harmer, but the continuation of the Mishnah, the authority of the damage and the harmer, this is a translation of the continuation of the Mishnah that caused the damage, the harmer is liable for the damage, and the harmer who caused the damage is liable for the damage. So we get that whoever brought in without permission into another authority, then the

landlord says to him, "What are you doing in my authority, but if it is the authority of the damage?" And the harm of the partners and the bride who ate this partners she hurt and ate and trampled the dishes and everything the other must pay not in this there is nothing to say one outside what does he say to him what who put you in here at all we are mainly talking about now about one of the partners 28 this Tankama said R. Heseda said who

this is how he explained and Rabbi Elazar said what are you talking about crossed the exemption on the tooth and the leg Rabbi Elazar says the yard of the partners they ate the animal of a partner the fruits of the other of [ __ ] wish of Berl then he says exemption half why is it ruled as public domain breast and leg is like public domain and my brother said so says the Tanna wherever there is harm the harmer is obliged to pay damages except for

the special permission to the harmer then it is exempt and what is the law of the permission of the damage and the harmer is also exempt why is it like the permission of many and therefore exempt in both now the Tanna continues and says when the harm is due the harmer what what does it come to include who when the next penis harms who Tuya Keren Keren was not counted among the fathers that seconds In the mishna, what is there called an ox is a tooth,

a leg is a leg, it is not a horn, so the Gemara says, I am Heli Shmuel, who interpreted that a miba'ah is a tooth and an ox is a leg, so why is it necessary to include a horn when the penis is liable to harm, it is a horn that caused harm, but according to Rabbi, who said that a miba'ah is a person in general, in giving an ox of all kinds, a bull is three things, it is both a horn and a tooth and

a leg, so then the harmer to Tomi, what does this mean? He says, "Thank you, Rabbi, who caused harm, is liable to bring a free guard, and the questioner will get a reward, and the sugar that caused harm is an animal in their possession, if it was an ox, then the one who caused harm says, " This comes to bring, we said, "Tell us, Rabbi, who caused harm, the second half of the month." The blades of a free guard and a hired guard and a sugarer

harmed an animal in their possession.

If it was a thief, he pays half the damage. The time of the damage. The animal in their possession pays full damage. Now the partition was broken through at night or the robbers broke in.

She broke out and caused damage. The animal that he received was exempt. Why is the guard exempt from damage? He can do it.

I kept it. Everything was fine. She broke out. And she broke out.

And she caused damage. What can he do? The murmuring. We said in the covenant when he was a debtor.

What does it mean to say to bring a free guard and a hired guard and a sugarer. Why was he recognized as a debtor? Here now, see how it was simulated. A moment.

How much damage did the Torah do to the Torah? Who harmed whom? If we say that he harmed? Because the Torah does not lend to the ox of the borrower.

It is said that the truck pays the borrower half the damage in their form. Half the damage in time. He pays him full damage. Why should the word tell the lender to the borrower?

If he harmed the maiden, he did not cause damage to the ox. When you have an ox that belongs to another person in his house, you should have paid. So what? Now that you have borrowed the ox and accepted upon yourself also to guard it, and this acceptance includes guarding that it will not harm the wife of the deceased, according to the Torah, according to your will, for her welfare.

What if now my ox has harmed your ox? I have to pay what you accepted upon you to guard it? You have borrowed from me and you are asking. Why should I pay you what if it were harmful?

An ox to a young woman. You have to pay. Why now that he has harmed your ox? I have to pay you.

The one who borrows it, whether it was a bull or a young woman. The bull of this lender, if it were a bull of another person, would you have to borrow a little? You should have paid. Why did you borrow the ox?

You have accepted upon yourself to guard it. You have earned the Torah, according to your will, for her welfare. And why do I have to pay? Then it is not appropriate to say so, but you know what is being said.

But this is the Torah and the Torah. The ox of the borrower has harmed the ox of the lender. So how is it written in the covenant that if it were a bull, it would pay half of the full amount of the damage. Why?

To fulfill the lender, the lender will tell the questioner if you would have paid for the damage from the bull if your bull was damaged while you had another bull on the day of the Torah, the Torah, the Torah, if there was, if there was, you would have had to pay the entire bull for the full damage. Why would you have to pay the entire bull? The Torah, the Asks a man to take care of his ox while you have another person's ox. You should have paid.

Why should I beat him? What are we talking about? I will beat him and beat him. A poor man who accepted the care of his body and did not accept the care of his damages says, "Sir, I have given it, but I will only keep him safe.

Your ox will not be harmed. Let him eat well. Let him sleep well. Take care of him.

Give him medicine. Everything will be fine. But not the care of his damages. This is to keep the integrity of the ox from being harmed.

But he did not accept the care of his damages. To keep the ox from being harmed. So the lender is the one who is obligated to keep the ox from being harmed. Therefore, if the ox is harmed, the ox of the borrower, then the one who leaves must pay.

Because I did not accept it. If it harms others, it is good. I did not accept it. The Gemara asks, "You are with Meir, good.

Yes, I see that it is given to me. Because he received an invitation today, my friend. If the language is spoken of, if it is spoken of, the borrower did not accept it, to keep the ox from being harmed. Only the care of his body.

If the language is spoken of, we will go to the language that was broken at night or The lashings broke out and the arson broke out at night. We said in the Mishnah that in the covenant of the lender, the arson broke out and the bond was exempted from paying. Why was it broken out at night? This is rape.

So only if it was broken out at night, is it exempted? Why at night, cannot he go back after the animal? But if it was broken out on a day when he could chase it? He is liable.

So you see, if the covenant deals with the fact that the keeper did not take upon himself to guard the ox so that it would not harm him? Why is it harmful during its life? He accepted guarding over him, did he not accept protection for his damages? The Gemara Hik said, If he accepted protection for his damages, he is liable.

Therefore, if it was broken out at night when it broke out, the bond was exempted. You say so. It will collapse. Now we see that there is no continuation to this.

Now the Gemara repeats. We said above. The dispute between Rabbi Elazar and Rav Chisada and the Court of Partners is liable. The owner of the tooth is liable in habit or not.

Rabbi Elazar said, R. is correct. Rav Chisada is liable. You and N.

Rabbi Yosef, the Court of Partners and an inn, that is, a hotel that is intended for guests, are liable for the tooth and the leg. If the bond is the animal of This is the fruit of this, the partners are liable for the share of the owner of the name on the leg. The box of Rabbi Elazar. How did Rabbi Elazar solve the problem in the courtyard of the partners?

Rabbi Elazar said to you, Rabbi Elazar, it is reasonable to give a full share of the lease and that the covenants do not dispute. I am like the covenant that disputes this. I act like the opinion of the condition of that covenant. Where will you hear?

Here, I bring you four curses in the stipulation. There were curses of inclusive things. Yes, Rabbi Shimon ben Elazar said in his damages. What is the first rule?

Any permission for damage and not for harm. You are liable for any permission that pertains only to damage and not for harm. You say to the harmer, "Who put you in here?" You are liable for all damages. This is rule 1.

For a tooth and a leg or also for a horn. In every rule, if there was permission only for damage and not for harm, and an ox entered there and harmed that ox of the owner of the house, he is exempt from all. Why does the owner say to him, "What is in my possession?" This is understandable. These are two very good rules.

Rule 6. What is this? The Rabbi also has both a father and a daughter. Yes, full damage, half damage, how much does it owe?

Everything is owed. He says everything, even a cream, a tama, pays full damage. This is how Rashi says, he is obligated to receive everything. Even a tama ray, a tama ray, pays full damage.

My lover entered his possession and the relationship is now a third rule for this and that, meaning that the possession is shared by both of them for damage and harm, such as the courtyard of the partners, the fields of the poor, exempt from it on the tooth and the leg, on the blow, on the wound, on the bite, on the beating and on the kick. I will pay half the damage. The term pays full damage. This is a third rule if it lacks a joint like the courtyard of the partners, as we discussed, the exemption of the owner of the name on the leg.

Why is it my right to bring this in here and it is his way of eating, but the blow, the ray, on the wound and on the bite are the consequences of the name. All these, the term pays half the damage, and the ox, the term pays full damage. The fourth rule is neither for this nor for that. A courtyard that is neither for harm nor for damage.

A permission in it is a courtyard that does not belong to both of them, but to one, someone else's. Third, as if it is not without, not this, what is it, brother, not the intention of one of them, liable for it on the tooth and the leg of the damage, perhaps you understand, liable for the name. And on the leg, full damage, on the hit, and on the bite, and on the wound When bringing in the ox, they can and they have permission to put everything there. So you, then I, solve the parable of the foot.

There is no obligation. The hand is not required. Rabbi Yosef, the owner of the tooth, owes the owner of the tooth. A special yard for fruits and a special one for fragments.

Regarding the tooth of the owner of the yard, the damage is done. Then the harmer does not have permission to bring in his ox. And bringing an ox into the yard is like bringing someone else into someone else's yard. Therefore, the harmer is liable for the tooth and the leg of the thigh.

It is necessary to be precise. Small things hit a stump. An inn is written in a year-old cow. Rabbi Yosef, the owner of the joint yard and the inn together with the inn.

Learn that there was a joint yard that is not permitted to bring in fragments like an inn. An inn. Who brings fragments into the inn? In the inn, they called all the places and small things made a stump.

A valley that believes. You see, its name is a covenant in the name of Rabbi Shimon ben Elazar, who is exempted from the joint yard. It is written: The joint yard and the valley are straight. They entered in fragments like a valley that believes.

Give him flowers that we will not forget. Give him forgiveness. Rabbi Zera attacks it because it is special. For fruits, we do not have a fire in another field.

You told me that the yard is special for fruits and not for fragments. So therefore, the law is like the damage that the Lord of the Name says on a leg. Even though it is special, it is not special for fragments. Why?

Why do you consider it as a yard of damage? It is written in the Torah that the fire of the bull of the harmer is in another field in the yards of the damage. Why is it a special yard for fruits for both of them? Because the harmer has permission to put fruit in there, it is not a special yard only for damage.

He said, "A fire is an excuse." He said, "Yes, it is a special yard for fragments. Another field is a horn. Because it is not a permission for the harmer to put in fragments. Then permission and another field are a horn.

The permission to put fruit alone does not cancel the yard of the damage yard, even if it can, it does not cancel the Tod. Because it is forbidden for you to put fragments and only for fruits, it does not cancel the Tsich. Yes, he said to the Rabbi, "A brother from Madfati" to the Rabbi, "Why do you consider it a fire, they say fire, is it a tiger, like strikes, not They disagreed, why did you say, "You told me that one of the verses deals with

a court that is special for fruits and not for broken pieces, and the other deals with fruits and broken pieces, so and Mer, they also fear that it is Rav Chisda and Rabbi Zer, no, they did not disagree. Rav Chazal spoke about a court that is special for both of them, for fruits that are not special.

No, Rav Chisda spoke about a court that is special. Yes, both of them have a special duty to fruits. For both of them, it is for fruits but not for broken pieces. Therefore, the obligation of a tooth and a leg is special.

And Rabbi Eliezer spoke about a special duty between cows and broken pieces. Therefore, the exemption of a tooth and a leg is given. He said to her, "No, Rabbi," he said to him, "Yes, it can be said that there is also no disagreement between them. And if you are tempted to say, "Flagia," if you say that they disagree in the question of Rabbi Zer, "Flagia is a fur coat, a fleece, a fleece," in the question of Rabbi Zer, in the case of Rav Chisda and Rabbi Elazar, they do not disagree in a court that is special for both of them, for fists and broken pieces.

In such a court, Rav Chaz also admits that it is impossible to impose a duty on the tooth and the leg. The whole dispute in the court that is special for fruits and not special for chefs, Rabbi His kindness is obligatory and he believes like the house because the harmer does not have permission to bring in fragments, so as a courtyard, as a courtyard of damage, Rabbi Elazar solves why like Rabbi Zara is beautiful because there is permission for the harmer to bring in fruits, then

the field is not considered as another field that committed damage, a tooth on the foot, if you find it to say this is a halakha, as if it were true. At the end of the Rambam, he wrote, "If you find it to say this is a halakha, this is how he taught us, " Look how beautiful you received a purple. Do you know what the people of Israel are with a purple that God will protect all your lives?

Amen, amen. As a verse, a purple in the form of a purple, reciprocal Grooms [Music] And here are four curses. Rabbi Shimon ben Elazar says, " Ben Zarkin, whatever the permission of the harm is, and not the harmer is obligated in all." So now the Gemara says about everything, not a small one, but obligated in all. What is the interpretation of all the damage?

See, it is written, "Not obligated in all." It is not written, "Not obligated in all." From the accuracy of the Gemara, if it were written about everything, I would understand about all the damages, then it is not written, but obligated in all the damage, meaning complete damage. If his ox entered the courtyard, the damage is obligated. To pay full damages even if it is a tame ox, the horn is tame, he must pay full damages. The Gemara asks who is the condition of the covenant that he believes that the damage is a tame horn in the yard, the damage is paid for in full.

Rav Troni said, "It is different from a horn in the yard, damage is paid for in full. The Gemara says that if the language is neither this nor that, such as a yard that belongs to both, the owner of the tooth and the foot is liable. The Gemara clarifies what is not this nor that, what is the meaning of the condition, the yard does not belong to either this or that, so to whom does it belong? Why not this or that at all, but because the yard does not belong to the injured party or the harmdoer, but to another person called Pinchas Eliyahu, such as when Reuben placed his fruits in the yards of Shimon's yard without permission, and Shuros came and ate Reuben's fruits.

Why does the owner of the tooth and the foot live in another field? This is the yard, and the damage is due to what he will do. The damage in the yard is not a simple one, not to this one, not to that one, but to one of them, and to the small ones, you pay half the damage, the time of payment, the full damage, so now, if you give it to the rabbis, it will come good, according to the method of the sages, we say,

half the damage, half the damage, first the full damage, so now, what is the evil in Tarfon in the sofa, the rabbis, it is difficult, how can you divide the evil in Rabbi Tarfon, the full damage, yes, in the book of Rabbanah, which they dispute, yes, the Gemara says, it is impossible to interpret four rules that Rabbi Shimon ben Elazar said, not to one method, but part 2, according to the method of Rabbi Tarfon, part of the damage, Rabbi Tarfon's method, some of them are the

method of the rabbis, that Samuel said to Rabbi Yehuda of Sino, who said to him, Samuel said to Rabbi Yehuda, "Shennan Shuk Matin Batar" What is this, a special sharp-edged shenna, not that its teeth are big, one year old, there is no one who explains, you rent a market, a contract, a bat, the batar, say like me, Rashb Tarfon, Sep Benan, here you see that it is obligatory on a foundation, a tama in the yard, right, here it is not He brings the one who had

big teeth, right? Ohel, yes, from the name of Darba, Rabbi Tarfo said the whole of the covenant.

Rabbi Tarfon, who requires that we will be entitled to a full damage to a house in the courtyard. What is not to this or to that? The covenant in the language is not to this or to that for fruits, but rather to a house that is not permitted for both of them to bring in fruits, but only to one of them, and to this and that in fragments. Both of them have permission to bring in fragments regarding a tooth, but the house is a damage.

He has permission to bring in fruits regarding a horn. The public domain is a public domain. So both of them have permission to bring in fragments. Therefore, the house is only liable for half the damage, like the law of a horn in the public domain.

The damage to a tooth is a complete damage. This is in the public domain. The damage to one of them was a permission to live. Three of them.

If you say that the language deals with a single house, both of them are broken, and one of them is for fruits, why did he say four rules for damages? Three of them? Why is the law of this house, because the law of the house for damage concerns a tooth and a leg, and the law of the house for damage was mentioned in the first rule that Rabbi Shimon already said, and regarding damage to a horn, this is the law of the house. The third is the third, what Rabbi Shimon ben Elazar said.

So if so, why is it four? It's three. Rabbi Hamon bar Yitzchak said, "The religion of Zion will be changed. Moses has three curses in four places." In fact, Rabbi Shimon ben Elazar included in his covenant only three basic rules regarding the damage: the damage is due in all cases.

The harm is exempt from the joint liability of the partners. A sack on the foot is exempt. A cornelian tree pays half the damage. A cornelian tree pays the entire damage.

But these laws were expressed in four places. The fourth rule that Rabbi Shimon ben Ezer said is that there is a joint liability for a living in it. It is only that there is a liability for both to break and for one to bear fruit. You understand?

I need to explain it to you. To know what he is talking about, you need three rules and four mishnahs. No money is equal to money before a court of law. And according to witnesses, the sons of Hur, the sons of the covenant, and people in general.

The damage, the harm, and the harm in their payments are like a hint. This whole mishnah is all conditioned. Interpreter in the Gemara. Now, all of this is a hint.

Let us now give us its halakha for each word in the Gemara. And how it is expressed, we will see. No money. What is money?

What is the meaning of the Mishnah? No money? Rav Yehuda said, No money. It will not be except in money.

The assessment of damages. No court. How much is this? How much is this?

And so it will be paid. So here is a moment. Our Rabbis will give her a cow that is a joint that caused a tallit. A tallit that caused a cow.

They do not say that a cow will come out with a tallit and a tallit in a cow. Rather, they will divide it into blood. They will divide the damage that the cow caused to the tallit and to me who caused the damage. The tallit of the cow.

Whoever caused the damage will pay the balance. This is the meaning. How much money. And then they do not say, Listen carefully.

How do the children say today? You are pitiful. You have damaged the tallit. You have damaged the cow.

You have damaged the cow. Let us make peace with each other. Peace be upon Israel. Not then.

What was money? Rabbi Yehuda said, No money. This is the assessment that is thrown. It will not be in money.

What will our Rabbis give? There is a hint to what they said in the covenant. A cow that caused a tallit. He had a tallit.

What a beautiful tallit. Like a suit. A jacket. A jacket that brought it from France.

What a jacket. The damage is a leg. A tallit. Yes, in the middle of the damage, it is a leg.

I do n't understand what a tallit that damaged a cow is. Here is the Gemara now and the tallit that damaged a cow. The same tallit that damaged the cow is in the public domain. But the cow came across the tallit like a pit.

The tallit was replaced as a pit. It stumbled on a foot and fell. They don't say that a cow will come out in a tallit and a tallit in a cow. That is, the owner of the tallit can take the cow as compensation for the damage that the tallit caused him.

He came for the cow. He cannot take the tallit for the damage that it caused him without a tax, but he divides it by blood. He divides the damage that the cow caused to the tallit and the damage that the tallit caused to the cow. And whoever caused more damage will pay the balance.

For example, if the damage that the tallit caused to the cow is estimated at 200 zuz and the damage that the cow caused to the tallit is estimated at 50 zuz, the owner of the tallit deducts 50 zuz and pays 150 pounds. What is the problem? Is there an agreement between them about why it needs to be replaced? He agrees.

Take it. There is no problem. They came to ask what to do. There is no conclusion.

It can also be waived. If he tells him to go home, what's the problem? Take a flower and go with it. Inversely, why not?

There is no problem. As much as necessary. Put the house available. The ones who are thrown in.

What do you dream about? Now, we said, no money. Now, it's worth money. It's worth money.

It's talking like in a book. Everything is implied. They're afraid to say what. Everything.

You understand. It implies. Yes, you have. Every Zion of Moses is worth money.

Our religion. Our rabbis are worth money. It teaches that there is no court of law that needs money, but rather, those who have a responsibility. But if there is damage and the collector seizes movable property.

And from them, the harmer can flourish in the amount of money. That is, he does not have to pay cash. The person who caused the damage does not have to pay. He can also pay him in cash.

Let the rabbis be worth money. It teaches that there is no court of law that needs money. He does not have to collect from anyone for the damage, but assets that have a responsibility. Land is worth money.

Land is the only thing in law that a collector can recover from the harmer. If he does not have land, he cannot collect from movable property. But if he can, he cannot only collect from land. In law, he does not need money.

He does not say that he is allowed to recover from the harmer. He will recover from the harmer. Unless he Yes, he has land, meaning it is worth money. How many of them does it mean?

They cannot do anything other than movable property without further ado? The covenant says, but if there is damage and the damage is seized from the movable property of the harmer, in the law of collection, they do not approve its collection. They do not oblige him to return it. He is clever enough to go and seize it.

He does not have a k. Yes, why? Why does it seem that it is immediately said by Mor that it is worth money, teaching that there is no court of law that requires it. There are no halves that have responsibility for them.

Meaning, who said how? It means that it is worth money. It is only land. He said in the book of bulls.

That is, it is a thing that is worth any money. That is, it is a thing that is worth any money. That is, it is a thing that is worth any money that you give for it. It is worth any money.

What other things will tell you? What is this? This table costs 100 shekels. What if you saw a bed somewhere that you sleep on and you see it written on it that it is worth 300,000 shekels.

A bed. Then what is this? It cannot be what is this? Land.

What is it? It is a thing that does not have fraud. If the seller sold it for more than its value, it is not considered that he is defrauding his friend. What is this?

It is just land. Why is land not fraudulent? Even slaves are patient? Patience is the end of the matter, slaves are slaves who Payments for abandoned children are not only worthwhile in land, says the Habi, the nester is confused by this whole story of orphans, the connection with them was real and he did not have time to pay, and then it is even a language if the language if there was damage to movable property in the law of debt collection or from them and in the

law of debt collection what is it from them how can this be and if he seized it is forbidden from movable property to him who becomes enslaved to a debtor says you know what to do Um Rabbah said Haman who seized from life even before the father died he seized it then it is a useful seizure indeed what seized life the damage seized what shakes the life of the father we said in the mishna before the court another section before the court only if the land

is before the court when the person who is selling the land has possession while the damage is sinking in the court the court collects the land the court pays off his debt from it an individual sells his assets and then goes to the court of the daughter if tomorrow he damages his assets to someone else and now the seller's debts are light and then the damage goes to the court to paint the harmer in the law do not collect the land why already?

Not in the ownership of The harmer and he caused harm before he was tomorrow yes but not with the measure of him in the law heard his name and tomorrow his assets his heart and tomorrow his assets Luba forgiveness means from Luba that he sold his assets to someone else he took the money what he sold and he does not have what was broken on the lender and then in the court and only then and only then drowns him the lender court no court collects or

from them why someone who sells land and does not have the means to pay his debt the law of the lender to attach the land from the borrower why the loan is encumbered the law of the damage is not equal in this than the law of the lender but rather must say except for a court of law and the Mishnah should interpret it in a different way as the example said Dana that two congregations are only before a court of law intending to a court of

experts and those close to it except for a court of law and that they are not wicked to judge the laws of congregations this fund is a conference according to witnesses we said alive the obligation of the conference is according to witnesses that the court rules the obligation according to encouragement that they collected witnesses except for the debtor He came before the court and admitted that he had committed an act that required him to commit a crime. Later, witnesses came. He was exempted. What is exempted?

He is not obligated according to their testimony? I have heard from whom he confessed to the fine. He is exempted from the witnesses. Who is this?

He confessed to the fine. And then he died. What will make his life easier? How will he explain the that changed the language?

He had to do what the Mishnah wrote. According to witnesses, not according to witnesses. He did not testify in a fine. But according to witnesses.

The testimony of the tortfeasors should be according to witnesses who are sons of Horesh. He was successful for freemen and concubines. Freemen are essentially slaves who are not qualified to testify for damages. Concubines are idolaters.

They are invalid witnesses for damages and need to be heard. Why should I hear from them? Idol worshipers and slaves. A slave because of his relationship with another person.

But a foreigner has a relationship with him. Or will he not be invalid as a witness? And there are foreigner because he does not belong to the commandments. But such a commandment is like a woman whose mother is not invalid as a witness.

But he is obligated to pay a fine. This is not a book, it is not a book. This is For you know, in a conference, a person is exempted. That's why they say confession every day.

A person frees himself from punishment. He says, "In the son of a man, I confess in a conference. I confess. I have sinned.

I have transgressed." Now witnesses came before the announcement. Witnesses are invalid. Why do they hate him? They can't come now to say, "He did it.

He did it. We're done. Why does he confess in a conference? Why does n't he pay the principal?

But he doesn't have to pay? The conference is for him. How is it written? And you forgave me?

As a rabbi, he says, "Rabbi, then S." And then witnesses came. The rabbi said, "Rabbi," and Samuel said, "I owe you." Then after the death of the person, he also confesses his sin. It is called a conference that convenes him. People are against them.

But later, witnesses will come who accuse him. Because he knows about the conference. He is like a rabbi. Therefore, he says, " Who will live from Samuel?" Why is there no law?

As Samuel says, "Bod in the classroom is a must." Then he says, "Who will live from money?" Forgiveness. As a rabbi, I don't know. As a rabbi, I know. As a rabbi, [music] As a rabbi, "Rabbi, I am not a stick of This is in the name of the Hari, you are in the name of the Hari, you have forgiven my brother, because they have said, "Rabbi Rido, on the way of the fruition of the Gemara, in the same way that [music] in the conference, not the Rabbi Shmelek said, or Chaya from Shmuel, this is what he said, and the rest is the Rabbi on me, okay, I saw it.

Peace Yes, the light of the commandments is upon you, you have won the laws, the writer of the law, and the measure of the man, on seven paths, six paths according to the law, you have thought according to the beautiful, thank you, we are a sign, 127, halachah, 22, what, 22, yes, whoever does not mix, just as it is forbidden to cook for himself, so it is forbidden to cook for others, even in their own home. What am I going to cook for others in their

house? You did not guarantee, you cannot, and others are also forbidden to cook for him, and he has no remedy except that he should give his strength and a dish to others, he gave it to them as a gift, and they bake, cook, and give it to him. And if there are no others there, he gave it to them.

Some say that it is permissible to bake one loaf of bread with sesame seeds and cook one pot and one candlestick, what will be done for him? And if he put an arbour and did not mention the kingdom of the offering, but said, "Bedanea sings alone as a stench and a father, as if he guaranteed at all. Why did he not say exactly what should be said? The clothing wrote, why should it be specified that says that for this it will be permissible for us to do all our needs, who wants to allow himself to do everything he wants, as on a weekday, most people cook.

This is only permissible for crafts that are permissible to do, and whoever fasts on a day of rest is forbidden to cook for others. Hear why he has such a fast, a dream, and even needs it on a day of talk, as if he did not cook for others, why cannot he cook for himself? How will he others? From Section [Music] 21 If he remembers that the evening meal was not the previous evening meal, Shacharit is not He will cook a lot in one gedera and allow it to be eaten.

Why is the main cooking for Yom Tov? The answer is that it is permissible to go from one day to another room to room with a lit candle to look for something and leave it lit until night. Why did he light it for Yom Tov? Some say that it is even permissible to cook several kederas, as long as he eats before eating and he eats from everything, each one of them.

This is already a great permission. And then what? And then it will benefit him for the day. Surely he will cook several dishes and eat today, ketzet, and this is true if he remembers the first Yom Tov that is not an offense.

If it is on the Yom Tov of Rosh Hashanah, he cannot cook gedera on the condition that they are one day. But if it is on the Yom Tov of Galyut, he can cook gedera on the condition that if the day is holy, then there is no need to cook gedera. And if today is a weekday, it is Thursday. In this gedera, it is a gedera.

It is a gedera. Tomorrow, there is no need to say anything. Some say, "The door of the gedera from yesterday does not torment my eyes." Rather, a dish that was cooked yesterday should have been the beginning. Yes, because it is a gedera.

It is to put something that is preserved. It is preserved. That is, without it, it is permissible. No, I can cook a dish now and make a gedera in it tomorrow.

Tomorrow, we will learn about the Sabbath according to section 23. If he intentionally cooked as many as the apartments that are not needed, it is permissible for him on Sabbath or on a holiday. The food is not permitted on a Sabbath like a mash on Sabbath. So what exactly is intentional?

And if by accident, he eats [music]? In the Shulchan Aruch, it specifically permits people to cook intentionally, but by accident. Why did he allow it? He does not have to do so?

Why is it not permissible? In the Teshuvah, but by accident, he prohibits it? Why is it not found? But if you allow it by accident, he will come to the cities to cook without mixing?

They will say that it was accidental. Section 24. If the cities cook two pots for today and leave one for tomorrow, it is forbidden to eat it. Isn't it from the text of the House of Joseph?

Why did they make it stricter and forbid the cities and not forbid the ones that are intentional? If you allow the cities, they will all be found to be mixing, so that mixing will be cooked, but by accident it is not found. Sign 128. On a Sabbath, there is no need for courtyard mixes and entrance sharing, but for area mixes, all the laws of the areas are clarified in the laws and Now you want to go out of your yard on a good day to go out of your yard to the alley, what is the alley to the yard?

Why do you always buy anything at all? It's on Shabbat. On Shabbat, it's allowed to go out, but the eruvim of the eruvim should be like on Shabbat. Why if you want to go out beyond the area, you need to have the eruv at the end of the area.

Another 2,000 What are some of them called Gentiles or are there laws for that? Yes, it's not simple. It could be that they are not considered human beings, like you have in your yard. Yes, that's how they would do it in the language.

No. Sometimes you want to go to your friend, he lives in Ramot, far away. You need to do eruvim. How can you go?

Oh, yes, Samo, who loves a hole in the ground, Sabzi. They don't have anything special about Moshe. No, I can say it out loud. Now, if I come from Katamon to here, I have to do it.

No, you don't. Thank you. We are in Maran. Sorry.

In Mambam. Page 10, Chapter 2. We are the eruvim. Laws.

The wives of the daughter. A. The daughter from the day she was born until she was 12 years old. She was called a little girl and was called a baby.

She even expressed a few hairs in that time. Inla, as a mole. In a maiden, but she brings two hairs down the body in places known only as sorrow, and if she is 12 years and one day or older, she is already called a girl, not a little girl, not a baby girl. At this time, we call her a lower sign.

Since she brings a lower sign, she will be called a girl until six months are complete at the beginning of the payment day. The six months and above will be considered a mature girl. And if a girl is only six months old and has reached 12 years in one day and has not brought two hairs, twice as many times as the upper signs, she is still a little girl. Up to 20 years old, she is called a little girl when she brings two hairs.

Even in the year 20, she will be a girl for six months and then she will be considered a mature girl. What is this halakha? I can be a girl even at the age of 20. If she was 20 years old less than 30 days and did not bring two hairs, she is a young girl.

And if she is not beautiful in all the upper signs, she is still a little girl until she brings three hairs and becomes a girl, or until she is five years and 30 years old in one day, then she is a young girl. She reached this time and did not bring two hairs. Storms are called the Aiyun for about 35 years, and although it seems that the sign of the upper one is suitable, poverty does not make her naked, but rather smallness will bring her maturity. These are the signs of the Alonit.

All that does not have a penis and is hard during intercourse and does not have a penis like women and is all twisted and is hard during intercourse and does not have a penis like women. It is all twisted and is not cut between a man and a woman and a girl and an adult. Each of the three is called a sign from above and they are called the sign of the upper one and they are not the sign of the upper one. These are when

she withdraws her hand behind her back and makes a mark in the place of the head of the head of the head, the breast of the head, and whoever puts his hand on the sting of the head of the head and it sinks and it does not return, the fourth is when the head of the head of the head is divided and a small ball is made on its head.

An additional small ball will protrude, and my scholars have separated from the fact that the head of the head itself will have cracks and splits in it, and so on. The scrotum will grow to spread and will move from the place of the swollen flesh from above the arava compared to the belly that supported this flesh and will not be hard. All these are the signs. All these are the signs that are eight are seen in a girl.

All of these signs or all of them. And she is 12 years old or less. There is no supervision over her. And she is honest and becomes 12 years old.

And one day, if she becomes and is seen in the lower sign, there is no one to send in any of them. And if the lower sign is not seen and is seen in any of them, then there is no doubt that the girl is a murderer and we discuss her to be stricter. And if all of them are seen, then this is a great and certain thing that it is impossible for all of them to come unless and the lower sign has already come. The son of the minister was obliged to have a daughter who gave birth after 12 years.

If she did not bring a sign neither upper nor lower, then this is a great thing. Why are there boys? There are no signs. Boys who gave birth.

These are her signs. She could have given birth to boys, for sure. The son who is born until he is 13 years old is called a little boy. Now, it was a girl up to 1 year old, called a boy and called a baby.

Even if she brought some Hairs during this time are not a sign but a guard. If he brought two hairs down in the places known for expressing hair and he is between 13 years and one day above, he is called a great man. He is called a man. He has reached this time and has not brought two hairs down.

He is a eunuch. He is small until he is 20 years less than 30 days old. He has reached this time and has not brought two hairs down. He has not brought two storms in his beard.

If he is seen in one of the signs of a eunuch, he is a eunuch and we judge the great man for everything. And if we do not see in him a sign of a eunuch, he is still small until he has two hairs down in the place where they should be or until he is five and 30 years and one day old. The same thing has reached this time and has not brought it. He is an eunuch.

He has not seen one of the signs of a eunuch. He has reached 20 years less than 30 days and has not brought two storms in his beard. He is not a eunuch. The sects in him have signs of a eunuch until he is between 53 years and one day old.

And these are the signs of a eunuch. All we are is an old man, he is weak, he is weak, what is this? He is soft, weak, very thin, his flesh is very thin. Smooth smooth without hair and his legs do not raise boils, no foam when traveling, he does not wear a cap in the layer of his semen, its color is faded, it is not dark, you understand, he is weak and his legs are sour and he washes from what rains and his flesh does

not raise a breath and his voice is weak, very thin and they are noticeable between a man and a woman, you do not know if it is a woman or any man of flesh, this is called a heathen everywhere, but the son who was cut or severed or cut off his head or by order like the Gentiles do, he is called a eunuch.

When he is 13 years old in one day, he is called a great man, that does not bring a sign to the world, why does he do things that do not bring him hair? You understand, but it is by the hand of a man, he made this eunuch, therefore he is not called a eunuch. We do not expect, no, this is called a eunuch, a man who is 13 years old and one day, that does not bring a sign below and above, then it is doubtful

between small and large, and if it is not examined from below, since there is a sign of controls from above, then it is considered great. Two services are said in a son in a daughter everywhere, their amount is enough to knock and a tooth is knocked out.

They should grow and can be taken by the couple until they reach the monkey roshan to the horn. Danin in them is Amir everywhere. Accordingly, in the son and daughter of the grass, they are the great ones of Hamir. And they grew in order to be given to the couple.

We will take them as Hamir. Alas, they did not reach the monkey roshan to the horn. These two hairs should be in the place of the willow and the house of the willow, the entire place of signs, whether above or below or on the spermatic organs themselves, and they should be in one place. In the horn, the pits were formed, both of them in one pit.

Then a sign was found. Two pits were found on each side of each other. And where there is hair in them, then there is no sign of a strong one. There is no pit or hair.

There were hairs in them and they fell out. The daughter who expressed two hairs in S. 12 and the son who brought in S. 13, which are moles, as we explained, even though the hairs in their place stand after 13 for the male and after 12 for the female, they are not signs.

In what things are said, they were examined within the time and it was known that there is no mole, but they were not examined until after a time. Two storms are a sign of signs, and they do not say that they preceded the time. They grew so that there would be a mole. As in the second case, A daughter and a son within a period of time that is 12 years between the first and the second year, and a son after him, are checked according to women who are kosher and faithful, and even one woman checks and hears from her whether she has brought or not.

22 All people and women in the values ​​and values ​​everywhere are nothing but the two moons and not the two suns. 12 moons are but years of the order of conception, which are simple and are passed as the law determines them, as we explained in the laws of the sanctification of the month and the years are given to all matters of religion. 22 Women are not trusted in the number of years, nor on relatives, except according to two kosher witnesses who testify. 23 Even if he said, "This son is nine years old and one day old, this daughter is three years old and one day old, faithful to the sacrifice, but not to the beatings or to the punishments.

This son is six years old and one day old, innocent. This one is 12 years old and one day old, faithful to vows and values, forbidden to consecrate, but not to the beatings or to the women. 24 A person who has male and female heifers is called a tignus, and he is doubtful whether he is male or female, and there is no sign by which he knows whether he is male. Certainly or female, certainly, forever will always remain in doubt, and whoever has neither right nor

females, but is mute, is called a mute, and he is doubtful, and if we call a mute, it is a male, then as a male, certainly, come out, female, certainly, female, certainly, tomto, we thought that he was 12 years old and one day, then he is considered an adult, when he spoke to them everywhere, deaf and deaf, preserved everywhere, they are the young ones who hear and do not speak, but whoever speaks and hears and does not speak, then he is like any other person, not

considered a fool, and there is no woman or man, a woman who is not complete in her mind, and they are neither deaf nor stupid, are called clever and clever.

All the names whose meaning we explained in these two chapters are found in 20 names, and these are the sanctifications of a woman, a virgin, that is, relatives whose house the Torah removed, a second, a Syrian, to understand, a Syrian, a small, a mature girl, a big, a lower sign, an upper sign, a small, a eunuch, a hot, a eunuch, a man, a gentile, a tot, a shin, a peck, a paw, put all these names before you always, and do not let them go from your

eyes, all their meaning, I say, if Know the names, know the laws so that we don't have to explain the meaning of each name of them everywhere we mention them, so keep it in your head all the time, not just a flower, a flower, the name of God will remind you of the law beautifully. 24 Zohar, a leaf, a flower Oh, Rabbi Ha-Ch'ach said in Noga Rabbi Yossi, a heli, this is a bull [Music] The mind of the children of Israel, blood, dsha, cher, ben Ha-

Ch'ach said in [Music] Rabbi said Rabbi Abba, the power, receive four redemptions, but that brings in many thoughts, you understand In my hand, in every six and more [Music] He said, "Gan, the garden has been made for you, and not a garden, but by another degree." He said, "Let her go and knock and knock and knock and knock, and knock your wife, four redemptions." Rabbi Yehuda asked Rabbi Abba, "Seven days, every seven days, like on Sukkot, every seven days, every day," He said, "Let her separate,

you will connect, so much, in connection, with a perg, from the people of Israel, connect in" You will be forgiven, what is the sanctification of the husband? Why not eight days on Passover like on Sukkot? I did not understand the excuse.

They did not receive the Torah. Therefore, in the garb of Sukkot, it is a feast. All the people were allowed, but one was not rewarded. They did not receive the whole of it.

But also all seven. In Israel, a knot of kakot was tied. A knot in the chest. Wait, tie it up until here.

You are in a hurry. Come, I will do. What are you in a hurry? At the end of the incense, yes, bring.

Do you have books? Yes, O Lord our God, you have brought before you the crown of the Torah of the drugs. While the Temple was standing, when you set them up. Moses the prophet, it is written in your Torah, saying, O Lord God, Moses, take for yourself a cloud of smoke and a morning star.

Build fasts and incense. It will be at the same time. And he said, O Lord Moses, take a cloud of smoke and a morning star. Build a pure cloth in the house of God.

And he said, O Lord Moses, take a cloud of smoke and a morning star. And he said, O Moses, take a cloud of smoke and a morning star. And he said, O Lord The Holy One of Israel, the The plague was a plague, and Moses said to Aaron, "The plague is a plague, and the Peace in the land, O Holy One, and the hour of generations, great rest, great joy. Whatever you turn to, you will be successful, you will succeed.

Therefore, may it be as it is said, Amen, Amen. Then it is written.