הרב מאיר דוד שמואלי - האוצר היומי סדר שע"ד

Usually can, therefore they are big. >> You can say Yaakov Eliyahu is calling me, thank G-d we have one swindler. >> Yes, yes, you can call me, thank G-d he’ll take the flyer. >> Tractate Pesachim, page 52, friends, now the date is the 15th, it is written that this day, this date, most of them are in [the status of] Mordechai.

>> In David, that is what is written, Mordechai in him. >> The Bnei Yissachar writes that on this day everyone prays, so also Meir David is doing it today so that we choose David the King, choosing David, David’s servants, so you are with me, friend. In Tractate Pesachim, page 52, it says: "And Esau your older brother, Yaakov your younger son, say to Esau your brother, he is comforting himself to kill you," how can he tell him through the Holy Spirit? >> Comforting himself, what is he comforting himself for?

That you stole his birthright? "And you, my son, listen to my voice, arise, flee to Lavan to Haran," goodness, further, it says it is as if to say that...Yaakov was a reincarnation of Adam and Rivka was a reincarnation of... >> Eve. >> What are you...

>> And then, ah... >> And this is like, now... >> It's like... >> Cain and Abel.

>> He came to fix that which he came and told him, and you will listen, that you shouldn't have listened to me to eat from the Tree of Knowledge, now listen to me, you listen to me and... >> Good, beautiful, I Samuel 24: 4, and David cut off the corner of the garment that belonged to Saul. >> He says to him, from G-d's anointed, and he says to him, "Far be it from me, by the Lord, that I should do this thing, to the Lord's anointed, to put my hand against him, for he is the Lord's anointed." >> They wanted to kill him. And there are things, Saul, Saul, walk on the road, just that they support him alone, yes.

And one, one. >> Further. >> Eliyahu, Eliyahu, whoever has fruits in this time, Tractate Ma'aser Sheni, page 5, Chapter 5, whoever has fruits in this time. The time for the removal came, they say one must plead about the money, in the house they say one of them.

One money, one of them fruits. Like it doesn't help for this, for the correction. Rabbi Yehuda bar Ila'i said : when they go, the homeowners, [he said] "Go and correct your [tithes] so you don't have to bring them." Rabbi Akiva said: all the houses [must] separate the tithes. They would bring.

>> What does that mean? Before that they would say: this is the time of the tithes, the Gemara needs to be precise, and it follows Rabbi Akiva. Every fruit has its own time. We are on page 52 in Tractate Pesachim: a person who is in a settlement where they follow the custom of keeping two holidays because of doubt, does not do work, and even if I myself am in doubt about the matter, I will not change the custom, in his community there is a dispute.

Why are you doing it? It's not done! So that creates a dispute. If a person is in the desert, what is his ruling?

His brother said to him: what, in the middle of the settlement? Forbidden. He said: Permitted. Rabbi Natan of Usha was narrow-minded, that Rabbi...How did he cross the boundaries?

He said to him : The son of Niddah, a rebel...Why are you excommunicating him? Give him lashes. He said to him: It is better that he be punished, it is better the lashings, for excommunication is more severe than lashes, and the proof is from Rav Menachem, his words were counted as lashes and were not counted as a ban, "Come in the name of the Lord ," he doesn't want a book. >> Bring a book to our friend here.

That Rav cancelled, cancelled lights for you , here he is, he arrived. The Rabbi has arrived. And he will move it. Let's open page 400, two times T.

Rabbi M., " Your iniquity, daughter of Zion, is gone," did you see? Give, you, righteous, "your iniquity, daughter of Zion," yes, beautiful. We are in the Daily Treasury, Tractate Pesahim, page 52. That's us, your honor, on page 52, friend.

At the top of the page, we see it at the top. So now we are just starting the page. It says: If a person is now, let’s say in the Land of Israel, and traveled abroad, Then it is a festival of the Diaspora, he doesn’t have the festival of the Diaspora, he is not obligated twice, but... >> But since >> The...Will your honor hear me?

A Torah scholar, who am I for him to hear me? We are on page 52. In his humility that It says: If a person arrived at a place where there is a second day of the Diaspora festival, then he should not do work. Why?

It says inside: There is a dispute. It asks what the law is in the desert? It is written in the Gemara once, no, not in a place of settlement. The Gemara says that an incident occurred where someone disrespected the Diaspora festival, so they called him.

The Gemara says on page 52 they called Rabbi Nathan bar Asya and excommunicated him. Rav Yosef excommunicated him. The Gemara asks: Why did you excommunicate him? You should have given him lashes!

The Gemara answers that this is more severe ; it is the excommunication, it is more demeaning. The Gemara says that we saw in the West they would take and appoint , they would check who would be the time for excommunicators, but when giving lashes they would not check. So it says Why were they not appointed to excommunicate him? Due to concern for his honor.

Now many people will come to the excommunication, it will be a disgrace for him. Yes. Just as Rav Yosef excommunicated, Rabbi Nathan bar Asya, he said to him: The person who excommunicates is, the Rabbi who disrespected the Diaspora festival. He said to him: Because he is a scholar, he will learn.

Meaning, there is honor for a scholar in the West, he is not excommunicated, and the Rabbi...Meaning you see that they were concerned for his honor. The Gemara says: We learned in the Mishnah, similarly regarding Seventh Year fruits, a place where they have ceased, a place where they have not, a place where they are obligated to eradicate. Now, take a person where the Seventh Year has ended, you have fruits to eat, if the time has arrived that there are none in the field, you must eradicate it

that same day as much as you have, or stand in the street and say all the fruits are ownerless, whoever wants should take, if they didn't take, bring them into the house. >> Now one Took Seventh Year fruits, traveled them from Tiberias to Jerusalem, in Jerusalem there are still some days left until he is obligated to ...To eradicate, but in Tiberias the time had already arrived, or the opposite.

The Gemara says it is the same law, if you go to a place where they are not accustomed to eradicate, you go to a place where they do eradicate, you must eradicate, where you arrive, you must try to behave like there. That is what it says here. Similarly regarding Seventh Year fruits , a place where they have ceased, a place where they have not, a place where they have not, obligated to eradicate, you know from yourself, you too. What is the meaning?

He can say to him: With me, it has not ceased, I can still eat from it. The Gemara asks about it. We are in the middle column, friends, in the large letters: Does Rabbi Yehuda not have [a view]? They apply the stringency of the place from which he departed to him.

When he went there, [it was] a stringency; he said he broke the Rav's [ruling]. Rather, it should be said thus: [Concerning] one who transports Sabbatical produce, from a place where it has not yet ceased to a place where it has ceased? Or perhaps : From a place where it has ceased to a place where it has not ceased. >> If he transports fruit from a place where it has not ceased to a place where it has ceased, or from a place where it has ceased, or the reverse, and he heard that it had ceased in his place, he is obligated to remove it, even if it is not from the stringencies of the place he left.

Why? Because it was permitted according to the stringencies of the place he went to. Rabbi Yehuda says: It is permitted to eat them. Why does he say?

>> Yes. >> He says to everyone: "My sons, go and bring for yourselves; I, too, have brought from a place where it is still permitted, and it has not yet ceased for them." So the Gemara asks: Does Rabbi Yehuda say this for everything? Rabbi Elazar said: Rabbi Yehuda only said [this] for stringency, [to] forbid what the Tanna [the first Tanna] permitted. What do you want, that Rabbi Yehuda came to be lenient, to permit in a place where you should remove?

The opposite, he came to be more stringent! To the contrary, you should actually reverse it. Just as you said thus: A place where it has not ceased, a place where it has not ceased; then he heard it had ceased in his place—he is not obligated. Why?

Because the place you arrived at has not ceased? He says: He is not obligated to remove, so as not to disparage the place from which the fruit came, [since] you have kept the places you brought from yourself. >> Now you cannot bring, because there already, he said there is no need to remove. That the Mishnah speaks of bringing from a place to a place equivalent to it, but even in one place , it is a different place, like a place where it has not ceased [vs] a place where it has ceased; return from here.

"Not obligated to remove," this is also a novelty. We are in the third column, friends, at the top. Rabbi Yehuda says: "Go and bring for yourselves." >> The people of the place where it has ceased say to him: "Go and bring for yourself from what we have." And the [ rest] is nothing. The commentary says here: Since the fruit was in a place where the fruit had already ceased, they obligated [removal] because the Sabbatical Year forbids the fruit, and because of the stringency, it ceases.

What, the moment a person brings a donkey with fruit, then the back of the donkey says that the donkey is bringing —what is he bringing? Stringency. >> It did not grow there. And so, too, he who brings from a place where it has not ceased.

But why did they disagree? Rabbi Yehuda and the Tanna Kamma, what is this dispute? You pickle three types of vegetables in one barrel. >> Rabbi Eliezer says: They eat from them, even if some have passed their time and some have not.

Rabbi Eliezer says: One does not eat all three until the first is finished, then the next arrives. Of. >> The Gemara says: The Sages say one eats them all [until] the time of removal of the last one. Rabban Gamliel says: Everything that has ceased from the field, forgive me, he removes it even from the barrel.

The Gemara says: And the Halacha is according to the words of Rabban Gamliel. Now. >> If you made pickles in a barrel. >> It was a place [where it] ceased.

>> Ah, fine, you do it later. Thank you very much for being here, the Halacha is according to his words. >> How to itself, let's also read. It is one that the Name.

More...the actions that are stricken. >> Apparently so. The Gemara says on the page, in the left column at the bottom, Rabbi Yehuda, Ravina said. >> A dispute regarding another, another, another; they argue about dates in all the land of Judah, [that] the last one that ceased.

Because it was there, it was. We are friends on page 443, friends we have gathered 443, most of us. Eliav, do you want to learn with us ? Rabbi Eliyahu.

Want to learn with us? Come sit next to Rabbi Maor. Ah. >> There is a seat next to Rabbi Maor, sit with him.

You say sit here, sit there, but it is difficult for me. A genius of the world. >> Rabban Shimon ben Gamliel says, tomorrow, God willing, tomorrow... >> Listen friends, Rabban Shimon ben Gamliel says: One eats dates in the house, as long as dates are found in the field of Beit Tarchin, they are found on the date palms.

As long as you eat dates in the house, the dates of Beit Shitzin, sometimes among the thorns at the bottom of the palm, dates fall there. Why? When the animal cannot reach it, it is finished for the animal . He said: To be finished, finished in the field, finished for the animal in the house, finished for you.

As soon as the animal can eat it in the field, you too, in the Sabbatical year, must destroy it, therefore, if it is among the thorns, the animal will not reach it. We learned: three lands in the Land of Israel are divided regarding the removal of fruits of the Land of Israel , a division into three divisions, three different zones, what is called: Judea is one, the Transjordan is one, and the Galilee is one. Three lands, there are three in each, each one also has three, so a total of nine there. In each one of...

>> The Gemara says, so why do you say three lands? >> Say nine lands. The Gemara says, it is true, three zones in the division, but even so, we follow the general rule that one still eats as long as each place has its three; you have three regions, for example, take the Galilee, you have the Lower Galilee, Upper Galilee. Now, in the Upper Galilee it is already finished.

Now, in the Lower Galilee it is found. So even in the Upper Galilee they eat these fruits. Because of the Lower Galilee. >> Why did they say three lands?

Say nine. Because they still eat from each one as long as it is finished in them. The Gemara says, from where is this derived ? Who told you?

Rabbi Hama bar Rabbi Yose bar Hanina said it is written in the verse: "And for the animal that is in your land," as long as the animal eats from the field, you too in the house—all the fruit for the animal in the field, you also must declare ownerless what you have in the house, or before that, consume it already so it does not remain with you. The Gemara says, let us go, the field grows fruits that are in the...Meaning, animals that are here in the Jerusalem

area. >> Yes, and the Shephelah, if they lack fruit, they do not use a shortcut to go for a moment to Rabbi Meir to look for dates in that area, why? They are content with little, even though the animals could run to the Galilee, it is not a problem for them, but even so, they do not go.

>> Our Rabbis taught: fruits that left the Land of Israel to outside the land, they are prohibited wherever they are. Now, one who markets fruits, for example, Binyamin in the field, the fruits produced are the finest due to the power of his holy Torah, it was the Sabbatical year, a secular person came. >> Binyamin, Binyamin, I am hungry. >> Binyamin said to him, if it is ownerless, take it, without Binyamin knowing, take it.

This is called [ ownerless]. Now, you sent everything abroad, these fruits that have money on their back, and here it is already finished, abroad the same species has its time, one is obligated there in the removal. That says, friends. >> We are now.

>> In the first column below, the Sages taught: Rabbi Shimon says, regarding produce exported from the Land of Israel abroad, it must be returned everywhere. Just know, friends, that the Land has holiness, and it is forbidden to take [such produce] out. >> Once, the Rabbanit was seen by the wife of our teacher, who said to her: "You are working, gentile woman, here is an apple." Our teacher said to her: "What have you done? That is Shvi'it [ Sabbatical year] fruit!

Run after her and take back the apple." >> She gave her the apple, then...She went to the station. She said to her: "Give it to me, give it to me," she didn't mention the fruit. Dew. She said to her : "Sorry, sorry, sorry." She took out all the jewelry she had stolen—a true story.

She thought she had come for the fruit, for the apple she had given her, and she gave it to her because of the theft. He says: "Look at that, a person comes to fulfill the Halacha, one doesn't know how many Halachot guard a person." The answer, Rabbi Shimon ben Elazar says: We are in the column if things need to be returned that were said, "in your land," it is forbidden to take out Shvi'it fruits now. The Rabbi said to her: "How, how could you do such

a thing?""An apple, now you are traveling to Romania."" >> How will you eat that?""It is forbidden to take out Shvi'it fruits." The Gemara says: "What is the problem?""But there is the [extra] word 'the'!" What is the meaning? You already expounded on this verse: "In your land"—this is something else.

The Gemara says: "The" in the land, that is "in your land." Meaning, there is "the land," it is superfluous—completely superfluous. These are two teachings from it. More than "in your land," one is learned from this and one is learned from that. Rav Safra went out to the land; there was one, a Rabbi called Rav Safra, he left the Land of Israel to abroad, as he did not stay in Tzur, he came with him, Rav Dimi, with Shvi'it wine, wine for Kiddush from the Land of Israel.

And the time for its removal arrived. And he was in Nehardea, in Nehardea there was Rav Kahana, two sages went with him. He said to him: "Teach us, Sefra, according to what you heard from Rabbi Avahu, who inquired of Rabbi Shimon regarding Shvi'it fruits, must they be returned or left everywhere?" What did Rav Nerad the Rabbi say to him ? "Not like that did he say to him, Rabbi, it is not like Rabbi Shimon, you can bless it here in the Diaspora, that which Rabbi Shimon ben Elazar [said]." >> Because the mouth of Raba was saying he would be precise in his tradition like the main entrance of Pumbedita, meaning everyone can enter, his wide explanations, the path of his ancestors , were clear like the main street, open .

Why was it wide? Let us see how he, how he is precise, come see his language that he was precise so that everyone would understand why it was wide. Who is wide? The friend, the sage .

>> Yes, the Temple Mount. >> Stoa double. >> It was a stoa, before the stoa. Stoa is a word, I think Greek or Aramaic, it means it refers to the colonnades.

That were around the Temple Mount, they would make stone seating benches. That is called a stoa, He says stoa: His colonnade was double. Around the stoa, inside the stoa. He says in the Mishna: What is written?

The colonnade. Why do you say stoa? Because the Rabbi said stoa. He called to the Rabbi, Rav Yosef : "My people in Ashkelon, do not say." Continuing, He says: "His measure." Meaning: That which he wants to be lenient with himself.

>> What is the meaning of this? The Rabbi said to him, his student said to him, you don't need to return it to the Land of Israel, meaning he went to Rav Huna bar Hiya who didn't want to trouble him >> That same Gemara states something else, a deep heart. Heart. >> It sounds like criticism.

>> It's possible that Rav Safra didn't intend to criticize, didn't intend to actually do it in a negative way; we are in the left column, a friend of Eitan, top section, Rabbi Elai cut down shvi'it. He went and took. The dates, the date fruits, as soon as they were unripe, and he cut them down for a business deal. Now, it is forbidden to take fruits during the Sabbatical year that grew in Israel, it has the sanctity of Shvi'it.

You use it however you want, to cook, to make, only if it is a fruit that most of the world cooks , you are allowed to. Just to take it now and do all sorts of things you want with Shvi'it fruits. No. Why do Shvi'it fruits have sanctity?

So it is forbidden to do with it whatever you want, it is not yours; let's say now you are in Petah, you have a settlement , you have a...Garden, you have many types of fruits, all these fruits are ownerless, someone can come to your house and take all the mangoes from the trees and go like that, come here to the Yeshiva, treat everyone, tell them, here, we have food, eat. >> You can't say a thing. >> Until one has to take out... >> He said, God forbid.

>> Here came the great Rabbi, the great Betar. He helped me yesterday, this great righteous man, the fast that they did today is also for his success and for all the friends who came yesterday, and his brothers who came to help, so we had them in mind today during the fast. >> So, truly, in practice, the date taught us what is the rule. >> May he be healthy.

>> Truly, the date taught us the practical rule, one does not cut down the tree, God forbid. >> Mango is allowed. Even for that, a person cannot now take all the mango from you. How much mango do you eat?

Take, not now, what is this, are you making a business off me like that? Anyway, if someone now sends from the zoo and says: This is ownerless. That which Eliyahu Magidish, right? Is it possible to perhaps bring a book?

Sit next to him, sit next to, give, here he is, sit next to give Mr. Magidish. Now he has a friend from the zoo, he heard the ruling and knows that Magidish is now a Torah and commandment observer, he won't tell him: Why are you taking the mango? So he said: No problem, it is ownerless, I have cows, I have goats , they love mango very much, so I will now take from this mango and give it to my animals.

It is forbidden to waste food. If the animal eats it, then it is food that comes to you. If it is allowed, it is forbidden to take good food from Shvi'it and let it go to waste, it is also forbidden to throw away what remains. Why is your servant telling you this?

Not your servant, already about 40 years ago when the Sabbatical year arrived, I would always study the laws of Shvi'it well, I would also sometimes teach it. What was needed? I would teach the laws. Back then there weren't the books of today, I learned these small things.

One can say good. >> So this is the point, what is permitted more or less from Shmitah. Therefore you must know: there is no such thing as "there is," it is now. Even if you now want to peel fruits for the sake of the fruit, you cannot take too much off —what is food, you cannot turn into waste.

Therefore some debated: is it permitted for you now, for example, to take Havdalah wine and pour it out, if it is Shmitah wine, to extinguish a candle with it? How can you do that? Some have done this, wasting the wine; you cannot take Shmitah wine and extinguish a candle with it, it is food , it has the sanctity of Shmitah. Mentioning the sanctity of Shmitah, some say that a person who eats Shmitah fruits receives holiness from the fruits.

Laughter Except for my friends. It is the time of Shmitah, in Heaven it is considered Shabbat, it is not called that, it is the definition of Shabbat in the future. This Shabbat is not a regular Shabbat, it is a Shabbat upon a Shabbat. All this is the lecture of the seventh year, Rabbi Meir the Great was here from...The page on the left.

A Rabbi went to the Shmitah crops, took a palm tree that had fruits, and cut them to make wood, it is forbidden. You have fruits, it is written to be eaten and not to be wasted. Who bothered to cut? Truly this is the Halacha.

Wait, excuse the word. How is one permitted? It already reached the status of fruit, one is not permitted to cut it. Rabbi Nachman said: My masters said first, the peel of the date fruit protects it and is rich.

Since it protects the fruit, it protects the fruit, then it has the sanctity of Shmitah. Now, who is the protector? If you don't have the rind of the watermelon, will you have the watermelon? There is no such thing.

It is a protector of the fruit. Now, if the mango is on the tree, will it be without a peel? How will one eat it? How will one enjoy the mango?

Must have a peel. That is what protects. If it protects the fruit for you, Then it has importance. Yes, so I am reading in the Gemara: And Rav Nachman said first, the peel of the date fruit protects it, when one removes it from the body of the fruit, one removes the protector of the fruit.

It becomes a protector of the fruit. Now regarding Orlah, know that it is forbidden, whoever eats Orlah is liable for death. Three years passed on a tree, in order to eat these fruits one must count three years, not exactly three full years. Rabbi Meir taught you.

The Gemara says it protects the fruit from one, and even when they are small it is still called fruit. So how did he go and burn them? How did he go and cut them? Forgive me, how did he do that?

He wasted them. Rav Nachman said like Rabbi Yose, Rabbi Yose says the "smadar"(bud) is forbidden, since it is considered a fruit. Approximately >> Moving on, friends. The Gemara starts that since it is a protector of the fruit, a protector of the fruit, when is it considered a fruit?

>> So how did those palm trees actually bother me a bit? Rav Nachman says like Rabbi Yose, who says "semadar" is considered a fruit; once the flower of the vine has fallen and the grape shape is already visible, it is called " semadar." >> He holds like Rabbi Yose, who disagrees with the Sages who hold that it is not considered an important fruit—a fruit of legal consequence. Regarding the " kefaniot"(immature dates), why did he prune them? To avoid concerns regarding Sabbatical year produce.

He holds that they are not called fruit. Rav Nachman strongly holds that he does not disagree with the Sages regarding other trees. >> Yes, the Gemara disagrees with the Sages, like Rav Nachman, not the Sages regarding other trees. >> What, only with "kefaniot" and palm trees?

We learned in a Mishna: From the moment the buds appear, they look like chains. Jerusalem Talmud: Friends, a person may prepare his field with three piles of fertilizer for each "seah" of land. More than that? It is permitted.

Rabbi Shimon, Rav Nachman: If he deepened by three [handbreadths] and raised by three, a person makes a pile of fertilizer. If he says he deepened and raised, then he may add a small amount to it. And Ben Azai: He forbids deepening or raising if there are ten. Yes.

Now, what is the meaning of "a person makes a pile"? Jerusalem Talmud: A person makes piles of fertilizer in it. Now, they would take the fertilizer to the fields and make piles. They wait —he knows this, he explains it—they wait some time for the sharpness of this fertilizer they prepared; they take the waste and see how to make fertilizer out of it.

It’s not just taking any waste; can plastic be fertilizer? Certainly not; it is all chemicals, heaven forbid. Rather, it is about some fruits or fruit waste, waiting for it to ferment, and so on. They have their methods, and that is how they do it.

Now, if you take and make 10 piles, it shows that you want to fertilize the field during the Sabbatical year, which is forbidden. The Mishna says it is permitted to make three. What is the logic? Should they settle if he brought it from outside?

He wants to pay, just do three; he did three. This is what he does: a person puts three piles in his field; meaning three heaps, as is worth seeing in the explanation below. That is more, says the Rabbi—says the Rabbi it is permitted. Who says this?

Maybe Rabbi Akiva, maybe...Shimon, but how would you know if it is fertilizer? Rabbi Meir says yes, but Rabbi Meir also says no, until he has deepened three and raised three. You don't have a small amount; you don't have 10 piles; he keeps adding. In that.

Ben Azai forbids if he deepened or raised; it is fine, you cannot leave it for two years. Explain this with the Gemara; the Gemara asks: And why is it written twice? >> Yes, so we are progressing; the Gemara asks, and why is it taught twice? >> Why?

Why did it repeat? You have the words of Rabbi Shimon here, which you see at the end of the Mishna, that he permits more than three. Here, afraid of the piles, Rabbi Shimon permitted piles that are less than ten. From 10 piles and above, he creates a measure.

I would have said it is permitted when he makes 10; the Mishna corrects it with Rabbi Shimon. Besides. That he is permitted to add to the piles, provided the pile is less than three piles. Therefore, they are one house only against that.

Hour. I am repeating the Gemara: And why should he wait for the times? Rabbi Shimon said that it is permitted to do so with three depressions. The Gemara says: Heaviness from the depressions, it says Rabbi Shimon means no.