הרב מאיר דוד שמואלי - האוצר היומי סדר שע"ה

Here it is, come on friends, we’re moving forward, friends. Great, very good that this happened and stirred us, and we are returning, friends. From today we are on the page, we are today, friends. Yes, we are today, friends.

In the Daily Treasure. Today is the 15th. Yes, Rabbi Sasson, yes. >> Idan ben Divri, may his recovery be, yes.

>> Yes, a full recovery. A full recovery, poor thing, may He above grant him a full recovery. So we are returning, we are in the Daily Treasures. Today on the page, On the date of the 15th of Cheshvan 5787, We are in Seder Zeraim, Masechet Pesachim, page 52.

So we are now in the Jerusalem Talmud, the Halacha in the Mishnah, Chapter 3, Halacha 2. In the Mishnah we see at the bottom, in the text: A person may make a pile of three dun heaps for the hour, but no more. Why? It's as if you are saying you want to fertilize.

But Rabbi Shimon says: It is permitted. The Sages say: No, you must deepen by three or raise by three; this shows that you don't care to fertilize just by creating heaps. You need to gather manure into one large heap, even 30 piles or more. The Gemara says: If he makes three, he makes three, even if it is a small amount, he adds to it and goes on until it accumulates into a heap.

Rabbi Eleazar ben Azariah would forbid: If you make three, or if you raise the mound, the mound is forbidden , you are not allowed to fertilize. The Gemara says: Regarding the fertilization, why does Rabbi Shimon's opinion appear here twice? The Gemara says: Here it is when there are fewer than three piles, Rabbi Shimon permits (yes, permits with three piles that have fewer than 10) piles. What is the measure?

I would say when he makes 10 piles that is what Rabbi Shimon meant, as long as he does not fall below three piles. Rabbi Meir forbids. The Gemara asks: What were the words of Rabbi Meir referring to? He makes more than the measure, but in the measure of 30 piles , if they are in three places, it is permitted; in one place, is it not all the more so?

If three places are permitted, one place is surely permitted. So it would be allowed? The Gemara says: And he explained it (one can explain the dispute between the Rabbis and Rabbi Eleazar ben Azariah) that the Sages permit adding, while Rabbi Eleazar forbids unless he deepens . He suggests two paths: That he had something already open during the Shmitah year, he adds to it and it goes on, it is considered as if he is not fertilizing, it does not look like fertilizing.

However, Rabbi Eleazar ben Azariah would forbid—even so, it is forbidden. The Gemara asks: Why? What is the reasoning of Rabbi Eleazar ben Azariah? Lest he find manure for himself to use, to make heaps of it in that same place.

He explains it with another interpretation: That he had something inside his house, and in the seventh year he sets it in the field, it is forbidden because of the appearance of fertilizing. Rabbi Eleazar ben Azariah forbids because he found a way to fertilize, and he finds manure in that same place. The Gemara says: Fertilizing from before the Sabbatical year. The Gemara says, Rabbi Bubar from the Rabbi: Rabbi Chavi, Rabbi Bofar says—it is because of the appearance to the eye.

So when there are 30 piles, that is permitted. We are on page 52. The Gemara asks: If the Sages are concerned about appearances, how do they permit carrying it out? Rav said: The hands of the craftsman and his tools prove he is doing his work, as he carries tools.

Why is there a concern? Only because of appearance. So , appearance is not a concern here. Rabbi Yudan said: All the arguments we have here are the reasons given elsewhere regarding Rabbi Eliezer ben Azariah.

He says: One may not perform the initial work of installing a new water conduit in a field during the Sabbatical year. Why? They say it is because he prepares the field for planting by digging the soil around the water. Rabbi Yudan responds: That is because of the appearance.

People do not know he is working on a water channel. What does "concern for appearance" mean? >> The Gemara asks here too: If he says it prepares the field for planting, what is the reason? >> How does this reason fit the Sabbatical year if he has permitted manure?

>> Rather, it is as a testimony, like this explanation found in another place in the Gemara. What is the practical difference? Is it to prevent a construction from a house to a house? What is the concern for appearance?

Since we might be concerned about appearances. Whoever says it prepares the field for planting, everyone agrees it is forbidden, but if it is broken, it is permitted. Why? It is evident that it is not fit for planting.

The Tosefta here states: If he set aside his terumah, the terumah is valid. If the owner of the pit is not someone who normally enters it, it is permitted. Now, if someone decided: I am setting aside terumot and ma'aserot for my friend who owns the field—it is invalid, for he must give it to him, as perhaps he wants to give this or that, who knows? If workers set aside terumah from the pit, their terumah is not valid.

If it was a small pit used by them, their terumah is valid. >> Maimonides, Laws of Shabbat, Chapter 25 : If there is an object that is a tool, you may move it on Shabbat for any purpose needed for the tool or for any other use. What is meant by an object used for a forbidden purpose? You may not use a mortar, because you would come to grind with it on Shabbat.

It is forbidden to move any object used for a forbidden purpose, such as wood, earthenware, stone, or metal on Shabbat , whether for its own need or for the need of its place. If you want to place a cover over a drain, do not guard the object itself, but allow it to dry or break. Rain, coal, and chips, if they are meant for use, it is permitted, such as using a mortar to crack nuts, or getting on a bed to store items, or sitting in its place. On all of Shabbat , any object that is not a vessel, such as stones, money, reeds, or beams, it is forbidden to move them.

Why? It is because of their nature, as they are not considered vessels even if people use them, as they are not intended for use in the house, even though they are objects, you cannot move them on Shabbat. You can set aside dirt, sand, and dust, as there is no concern for them, because they are not tools. What is this concern?

It's eight months, as Rabbi Itamar told us, that today, thank God, with modern medicine, even at eight months they save them. Why would you say even at four or five months? >> They manage to save babies. >> Listen, friends, when the Ben Ish Hai was born, either at three months or eight months, and there were no...The Ben Ish Hai, it was the Rabbi himself, and they didn't want to treat him, saying he would surely die.

But his grandmother came, and told them to slowly take care of him. She took him and used all sorts of tricks and saved him. Because of that he lived, and because of that we have the Ben Ish Hai in the world. So it shows that sometimes a person says, "What good will this baby do for me?" What...can one know?

Who can know which wicked person will suddenly become a righteous one? >> Yes, today on the fast, they talked about this righteous man, the one who does the whole Tanakh several times. I worked on wicked people, they repented, it needs rectification. Won't they repent?

Friends, the Tur, Orach Chayim, sign 294, says [to say] Havdalah in " Chonen HaDa'at." We pray "Ata Chonen," one must say [Havdalah] there; one can make a short prayer. And if one separates in prayer, he must repeat, because one must perform Havdalah over a cup. Just as the law in prayer, one must perform Havdalah over a cup. For the cup, one must perform Havdalah in prayer, and if he tasted [food] before, he must perform a Tnai to separate in prayer; even if he tasted, if he

separates, he can separate over a cup after he ate; if he ate prohibited food , he must return to "Shomea Tefillah." It is written that if he separates at " Shomea Tefillah," it is written in Hilchot Gedolot that he must return, he must separate over the cup.

Yes, if he has no cup, he must return; if he has no cup at night, he has no...[must] leave it. Yes, they agreed that even according to this, on Tisha B'Av, may God protect us. Friends, [if] one forgot in prayer [on Shabbat], he must return to the cup on Motzaei Shabbat. If he has no cup, he must perform a Tnai, return the blessing.

He does not return if he didn't start the blessing; if he started the blessing, he returns. The Nisim [Gedulim] wrote that even if he started the blessing, he returns... this matter, the Rabbi says this is... >> That if they didn't say: he is not returned, in Rosh we wrote that, it makes sense, he does not return.

So also, if he finished the blessing: he does not return to the work...It is explained he is not returned, not obligated. Moving on, Shulchan Aruch: one does not sort on Shabbat, [it's] forbidden, a person cannot take now, sort food for animals, picking it out by hand. As soon as you take it, it becomes food for you. You are sorting, excuse me, waste, sorting waste from food; food from waste is forbidden, right?

Yes, beautiful. We are on page 447, friends: one does not measure food for an animal, but now someone wants to measure food for animals. ...[for] chickens, water, he transfers the...Yes . And page 447: The laws of feeding an animal on Shabbat.

Shulchan Aruch, Orach Chayim, Chapter 324, 3: It is forbidden to knead with water (meaning, water and bran) for an animal. For chickens, they put water in it, stirring the bran. No, how? How do you mix it?

Quickly, in a circular motion, yes? You do the mixing by hand, not by swirling the container around; it is also possible to pour it from vessel to vessel so it mixes well. He puts it on the way, the way is in one vessel, he divides it into every single vessel. Even when adding water to the mixture, they said that water is absorbed in the bran.

Places for the animal to eat. Moving on, friends, we reached page 448 : It is forbidden to knead by hand with animal feed, it is not for human consumption. Now, it is food for something we can eat, it is permitted to make food for an animal, it is forbidden. Wood that was cut by humans, and animals eat it, if they are unaware , without kneading, it is divided into three parts, which are the secrets of the living worlds to connect all worlds , including the world of Atzilut.

Moving on, first. >> We are, friends, in Shulchan Aruch, Chapter 324. Wood that was cut by humans, which we feed to it with leftovers, and not kneading, Yes, pieces that were before the animal and were torn from yesterday, that were torn from yesterday, meaning pieces of carrion for the dogs that are turning into carrion today. Now, there is someone who has a cow, he has an animal that he didn't feed, he has many puppies, he wants to cut the animal to give to them.

It is permitted, it is permitted to cut it before today, provided it is not dangerous, healthy, and not difficult, so that it is impossible to eat, and not a piece for all, not at all. And Moses said to Levi , how the Holy One, blessed be He, gave them three words in the Torah, a name of an elder, not to let out a bad word. Impurity from the mouth, and likewise that which comes to the hooves. Even though he knows the animal has split hooves, the meaning is: does it split the hoof or not?

This is the meaning of it. He mentions the animal first, he does not mention the sign of purity first, as it is said: "The camel, because it chews the cud." He wants to say: it chews the cud, but it does not split the hoof, should he say the bad thing? He says: No, first of all, a good thing. The camel, it chews the cud , which is a sign of purity; the pig, it splits the hoof.

He said: Not to let out a bad word from the mouth. Midrash Rabbah, Rabbi, Rabbi opened: "He will understand the foolishness of their faces." Judah says: Why the generation of the flood. >> He asks: Why them? Why did they do it?

Ah, the great destruction, the Book of Zohar. My teacher Jacob knows that Esau will have him, to cleave to him like a snake, like a crooked snake, and this appears to him on page 449, friends. What Rabbi Shimon said that is written about the great sea monsters–that is Jacob and Esau. Every listener to the other guides that were asked, a wise man needs to check this every month, he wants the moon to continue to separate from the moon.

Yes, Yom Kippur, it is commanded to do it, just as it is written: "He shall send the goat away upon it to the wilderness." It is clear that this is Esau, who is a hairy man. Why is it written: "If you are asked, you will be twisted." >> Because if not, he goes and accuses above; therefore, Israel prays to prevent what is coming from above. >> All his deeds were like a place for the snake approaching him, so he must be distanced from them. >> Yes, whatever he did, being the side of that snake, he contributed to the world .

Jacob, the master of the house, must stand firmly against Jacob's way. Yes, Jacob needs to push him away, so he should be distanced. It is written: " Train the boys," train them so that they might develop. So, does Jacob not intend to raise him?

In the end, everyone will go their own way. Therefore, walk the King's path. The path also says: Even in the days, they were divided. Yes, why did he say that a person has good deeds?

She is Rebecca , and Jacob is the chosen one. He called out to the idol-worshipping wicked one. How will they be refined? That the soul is a spirit.

Everything. Moving on, friends? >> So we saw, as it says, in the days of Rebecca, it says Esau was a troublemaker, and Jacob wanted to emerge, not as a wicked person, but to emerge properly. So they did not come into the world together; each went his separate way.

The boys—Esau was there —and he saddened Rebecca and Isaac with his mouth; they explained he was a hero, a hunter of men. You have the same thing. >> If you ask, one must know everything said about the presence of the Shechinah; how did Isaac not know through the Holy Spirit that Esau was wicked? He did not know at all.

>> How does the Zohar ask: Friend, the Shechinah was with him; if the Shechinah did not depart, how could he bless Jacob? Rather, the Shechinah was with him in the house, but it was hidden so that Jacob would be blessed according to the will of the Holy One, blessed be He. Therefore, it is necessary that from the moment he entered before his father, the Shechinah entered, and then Isaac saw that he was blessed by the essence of the Shechinah. That is the reason we only knew it now.

What are you saying, friend? >> How could it not be known? It cannot be a mistake. The truth is that we saw a great innovation here.

What I was impressed by. On Shabbat. >> I really wanted to remember the innovation. It says.

For all. From him. The Life of the Worlds, brothers in all worlds, and also in the world that... Something.

In the rock. The matter of the three names of luck—it seems the intention is that luck is...In short, he says that it is written here that we ...In all the trees. Sweating here, it is written that the beginning of the name is written here. >> Friends, this was actually here.

We are now in the Tikkunei Zohar; until now, we were in the Zohar, in the daily treasure. It is taught, and not every time is it really there, a man is therefore like his secret. This is the first reincarnation, the second reincarnation, the sixth reincarnation, three garments. It says: Know that there are those who say regarding the spilling of blood, three reincarnations cannot come anymore, unless it could be that they take this soul and scatter it , perhaps making some cocktail of souls , and that is something else.

No, you have a good soul. Also our friend, you all, thank God, have good souls; whoever enters here must be something of the place. The Torah teaches that it is found that all the masks are only through the aspect of the mind between the desires, this is the aspect of "and he fought between the shepherds," scattered in the land as the aspect of the hidden in his hand. In the warmth.

Hallelujah, friends. >> It says, but in the future to come, there will be wonderful peace in the world, the wolf will dwell with the lamb, and [gifts] given in the shops, an aspect of the strength of the soul, the commandment of the Hanukkah candle, [bringing] peace to the honor. Likutei Tefilot, there is power to bless, guarding the offering that is in the head of all the righteous of the land, poisonous. That is written That they also need to receive peace in the brains, through which you draw them from the father and mother from above, but in Dan, he draws them from above.

That is correct He >> Hello friends. >> We are on page 451, Likutei Tefilot. We saw this just now in Likutei Halachot, yes, also the covenant of salt, it is said yes, the prayer of the sons of the king, obviously in the verses that the Holy One wrote, Psalm 119. I knew it here, just as they are [like] salt, no sacrifice, an aspect of the covenant of salt.

Covenant of salt, The holiness of the righteous, the aspect of the covenant of connection, all of it is false, the correction of all, the Name, the elder of our rabbis. "This is the table that is before the Lord." It says on the left side on 452, Rabbi Eliezer was in the year, an aspect of sleep, and an aspect of what we need to [bring ] to the worlds of His glory, blessed be He, that sleep is on the [study of] Torah. Life of sorrow, you will live, and it says to live well with joy, cut off. Good, friends, all you righteous.

That there is another joy, laughter that laughs, for one who is careful in the service of God. Four spirits, one who darkens [others], [the] commandments that he is busy laughing [ about], one who fulfills the commandment, for you, it is all for the Lord, for you...because he could not stand the laughter in the second [ category], as if from the laughter at the righteous. Sometimes the righteous person says: You are exaggerating, you are like this. Many people, third [ category], many people who do not [ guard] the Lord, [repentance] before laughter in the dark, the one who laughed is not the one who [was counted ] among their friends.

And there is another joy, bitter, may the Lord have mercy on us, for the gentiles, all those who pursue pleasure, that is [the ] clubs. There is another joy, not good , full of [the] Lord, all the commandments that you took [while] getting drunk [and being] happy, thank you very much. "The house of feasting," the joy is sorrow, how many damages there are when a person drinks wine, he brings here several verses. He says one more thing, and there is another joy, mixed [from] above, those who get drunk and are happy, the house of feasting, may the Lord save us all, how much one must be careful with strong drink.

>> Well, may it be His will that truly the merit of the holy Torah that we learned here, everyone, all the friends, will stand. For all of you.