Episode Transcript
[00:00:03] The Mishnah is now going through the pasukim, which are stated in Vidoi hamaisrus, which is the declaration which one makes on Pesach of the 4th and 7th year of the Shemitah cycle, once he has given all of his tithes and the Mishnah is going through what each part of the pasukim is referring to. So although one doesn't say these parts, he only says the pasukim themselves in the video hamais. The Mishnahs, however, are explaining what each part of the posse means, because if somebody does not fulfill each part of the posse, the Nahalacha Izzy is not allowed to say the vidya hamaisyas at all. So the Torah states that one has to declare that I didn't eat from the tithes in my state of being an O, at least on a middle level, is somebody whose close relative died on that day, and he's exempt from keeping positive mitzvahs. And another law which applies to an Odin specifically is that he is not allowed to eat my sashayni. And therefore we learn from this possibility. So if he ate my sashani in a state of being an oyen in yochale, he is not able to the declaration of vidoi hamisus. The posit continues, I didn't destroy it in a state of tumor. And the way you're going to understand this, that it's referring to be. And as we learned earlier on in the per, if somebody has tevil at the time of the be, so he needs to separate all the tithes and give them to the various owners. And of course those ties, such as Master Shainu, which need to be destroyed, will have to destroy. Now, part of the declaration is that he didn't do beer in a state of tuma. So we learned from there that if he separated the ma in a state of tuma while he was tome, it's forbidden to make me to. And so even if he did it as part of the beer process in Yochalis Vados, he will not be able to recite the video Hamas, because part of the declaration is that he didn't do it in a state of tumor. And the next part of the posse says, I didn't give any of the tithes. And again, this is referring specifically to my sash, just like the previous two parts of the pasuk. So again he declares with an assassin men and a mace, I didn't give of the my sasheni to a dead person. And before we see what the Mishnah states on his pasuk, we learn from this posse that uses of my sashani, which are permitted for a living person, are forbidden for a dead person. Now, the three permitted uses of my saini for a person who is living is eating, drinking and rubbing on one's body. Now, of course, a dead person can't eat or drink, so the posset must be referring to anointing and rubbing oil on one's body. We learned from this posset, the one is not allowed to rub oil on a dead body if the oil is my sasheni. Now, the misha takes it a step further, and it tells us that even not the maest itself, but even money which the my was redeemed onto, even that can't be spent for the sake of a dead body. And therefore the declaration means that I didn't buy using the my money, a coffin or burial shrouds, which is what the dead body is wrapped in, and a mace for the dead body. Okay? And the second thing which we learned from the same phrase is learned from the fact that the mish, the the posse uses the word I didn't give to the dead body. Now, one can't really give anything to a dead body. You can do things for a dead body, but to give something to a dead person, at least physically, doesn't really make sense. And so that word to give teaches us something else concerning live people. And that is, I didn't give any of the meiseni to other oynonim. If somebody else had a close relative who died that day, I didn't give him any my sashani to eat. And the reason why this is forbidden is because the Torah explicitly says that my sashani has to be eaten in a state of happiness and rejoicing. And so you can't give somebody who just lost a close relative.
[00:03:41] Continues the posse. I've listened to the voice of Hashem. My God. So what's that coming to add? It's coming to add something else which one has to do with the mysa Shaney. And that is, I brought it up to the base hamikdash, or at least the area of the Beis hamikdash, namely Yerushalayim. And finally, I've done all that you have commanded me ends off the mission in a beautiful way.
[00:04:04] I rejoiced when eating the my. And as well as the sim, I made others happy with the my saini, meaning I shared the my with others. The carbonas which I brought with the my money I shared with the Leviim. And we see the Part of this mitzvah was not only to rejoice yourself, but also to make sure that you don't forget about other people's rejoicing.
[00:04:26] The Torah then goes on to describe a tefilla, a prayer which one says at the end of the video hamasrus. And once again, one would only say the pasukim. But the Mishnah will tell us what exactly each part of the posse refers to. So the Mishnah begins with the beautiful prayer hash kifimkochem and ashomayim. Look down from your holy living place from heaven. What does that mean?
[00:04:47] We have done what you decreed upon us. We have done what you, Hashem, commanded us to do.
[00:04:53] Now it's your turn to do towards us what you promised us. And the missionary repeats hash kevim and kochwan ashamayim. Look down from your holy living place, from heaven, O vareches am and bless your people, Yisrael. And very interestingly, the way the Mishnah interprets the blessing to the Jewish people, what is the ultimate blessing with sons and daughters, and also bless the land which you gave to us with dew and rain over Valdez Behaima and with lots of children of the animals, may the animals increase. That's considered part of the bracha for the land, because animals gain all their nourishment from the ground.
[00:05:31] As you swore to our forefathers that you would give us the land. And may that land be a land flow with milk and honey. And what exactly does that mean? That means in order that the produce will have a lot of taste and be very nutritious. And one of the reasons given for why we are giving this whole tefilla at the end of the video, Hamas specifically. And why exactly we're asking for these things? Well, the answer is because the reward which the Torah promises for giving the maestros and the tides and Sedakah, appropriately, the reward for that giving is wealth. So the animals will increase, the produce will be good quality. And that is the prayer which we give to Hashem. Now, once we have given all of the ties and declared the vidalid. Now, because the part of the vid right at the end is this to fill. And in this tefilla, in this prayer, we mentioned the land of Eretz Israel, we pray for the land which you gave us, as the posse said. So that implies that people who were not given the land, people who don't have a portion in Eretz Israel, cannot say the Vidyas and therefore Makan Omru. From here the Chachamim deduced that Yisrael, a regular Jew, not a coin, not a Levi, as well as Umamzirim, are people who are born from illegal relations, certain illegal relations, such as if somebody marries a relative of theirs, their child will be considered a mamzer. Now, although for many laws a mamzer is not considered a regular Jew, nevertheless you can still have a portion in Eritz Israel and therefore Misvadim regular Jews and Ramzarim are able to say the video.
[00:07:07] Converts or non Jewish slaves who were freed. And when they were freed, they converted, which is what happens whenever a non Jewish slave is freed. So really they're just a form of a convert and convert cannot say because they haven't got a portion in Eretz Israel because the portions were given to the Shavatim, the tribes, when they entered Eretz Israel and they've been passed down by inheritance since then. Which means that since the convert's ancestors were not Jewish and so never received a portion in Eretz Israel, the convert won't have one either. Shayna Chereg B' Aretz they haven't got a portion in Eretz Israel, which means that they can't say part of the video Hamaestris and as we have seen, if you can't say part of it, then you can't really say any of it. And our mayor adds Mayor. Mayor. But Meir says Aflo Khanimalaviim Khanim and Leviim also cannot save because they didn't take a portion in Eretz Israel either. The Khan Laviim lived throughout all of Eretz Israel. They didn't have their own cities specifically for them. And the truth is, the Torah does say that the rest of the tribes had to set aside 48 cities for the tribe of Levi to live in. However, those cities were still not considered the Karandanaviyum cities. They were considered the other tribe cities, but which were designated for the Karnuman and therefore contribute Meir that is not considered a portion in Eretz Israel. And so they do not say Vidu Hamaestris. On the other hand, Rabbi Yosebi Yoshi says Yehoshlam are they have the Oremigrash, which is the name of their 48 cities and okuntribyaisi these cities were considered theirs. It wasn't just a gift sort of from the rest of the tribes. Rather, these were their 48 cities of inheritance. So the only difference between the Neviim and the rest of the tribes of Khomrsi was that the rest of the tribes had their cities all concentrated in one area, whereas the Leviim was scattered across all of Eretz Israel. But nevertheless it was considered their own cities, and so their descendants would be able to save Vid Hamis. Mishnah Teslav Final Mission of the Mesekhta and the Mishnah begins by telling us that all that we have discussed over the last few Mishnayas was abolished and brought to an end by Yechiel Coin Godol. This was a Coin Godl who lived at the time of the beginning of the second Mes Hamikdash and when Ezra came up from Bovell back to eretz Israel. So 70 years after the first was destroyed, so Ezra came back in order to rebuild the second Mesamikdash. However, when he came back up, most of the tribe of Levy stayed in B and refused to accompany Ezra to rebuild the second Basamikdash. And as a result Ezra punished them, and the punishment was that they would no longer be able to receive their maestros. Now it follows therefore, that not all of Vidya Hamesas could be declared, because part of it is declaring that you separated all of the ties, and then you separated my Sir Risha and you gave it to the Levi, but they didn't give it to the Levi. And because of that, Yechiel and Kingadal who was there towards the beginning of the second Mis Hamikdash Hamaisa got rid of the declaration of the Maisros because it was no longer possible for it to be said. Now, because we just mentioned one enactment of Yochanan Kaingadal, the Mishnah is going to list another four decrees of Yochanan Kayn Gadol. Now, the first of those decrees regards a custom which the Reviim had. The Reviim, their main job, one of their main jobs, was to sing in the Beit Hamikdash. And their custom was that every day one of the songs which they would sing, one of the Pasukim which they would proclaim is the Poskin Tehillim, which states, wake up. Why do you sleep Hashem? Now what that posse is really saying, obviously it's not literal. It's saying, why Hashem, do you not protect us from suffering? Why do you allow the nations of the world to be successful unhappy, whereas the Jewish people are suffering? However, in the times of the Bish Hamikdash we had this Hamikdash we weren't suffering certainly at the beginning of the second Beis Hamikdash, and therefore this the song was not appropriate during that time. And therefore he also nullified the ones who would wake up, meaning the ones who would tell Hashem to wake up, because during that time the Jews were not suffering so much. Now, he also abolished this hanukfim, the ones who would make cuts. And this is referring to another practice which certain people in the Bishamikdash during Yun Kohen's time had, and that was that before they would slaughter an animal which they were about to offer up as a carbon, on the Mizbeach, they would make a small cut in between its horns just above the animal's eyes. So the blood would trickle down and go into their eyes and blind them for a moment. And that would make it much easier to slaughter the animal. Now, one is not allowed to offer up as a carbon, an animal which has a wound on it. Now, a small cut above its eyes is not considered a wound. However, it looks like the people were wounding the animal. So if people see that they are cutting the animal and then offering out upon them as bayach, they might come to the mistaken conclusion that it's permitted to offer up a carbon even if it has wound, and therefore got rid of that practice. And he stopped them doing it. All right. Third thing which he instituted, and this concerns the laws of Khalamoid, the middle days of Pesach and Sukkos. And general, although the halach is the one is not allowed to work on Khalamoid, if not working would cause him a big loss, then he is allowed to work on Khalamuid. However, this led to many workers still working on Khalamuid until it got to a point where the craftsman and the blacksmiths were banging on their hammers all day long. And the marketplaces were full of this noise. And it was a very loud noise, and it was very much against the spirit of y that it was so obvious that so many people were working. They may have had a valid excuse for it, but it was considered a slight disgrace of the Yomtiv. And therefore, says the mission of the Ad Yomov, up until days, hammers would be banging in Yerushalayim. However, when y got onto the scene, he stopped them doing this. And finally, the last decree which the mission will mention is regarding Dimai Dumai is produce which is bought from an amharetz. An amharit is somebody who is ignorant of many laws, and he's not trusted with regards to the tithes. Now, Yohan Kangal did a lot of research into the Ame Ha'. Aret. He sent messengers all across Eretz Israel. And he found out a couple of things. Firstly, he found out that most Amiharetz, in fact pretty much all of them did tithe truma because they knew that the punishment for eating produce which truma had not been separated from was death by the hands of Hashem. So pretty much everybody did tithe the truma. However, there were many of them. Although it was not the majority of them, there was still a significant number of people who didn't separate the rest of the tithes. Now, before Yecheun and Kangalo came, most people would just buy from an amaat's produce and eat it, assuming it had been tithed. Or there were some people who would go to the amharetz and ask him whether he tied the producer. If he said yes, then they would buy the produce from him, no problem. If the Ama' et said no, then they wouldn't buy the produce from him and they would buy it from somebody else. The reason being that if they bought it from the amharetz, they would need to separate my saritan, my saoni, all the various tides, and then end up losing out quite a bit. Now, Yohchen Kangal came and he instituted that we don't believe in amaretz at all. So even if you were to ask him whether he separated maestros, there's no point in doing so because we don't believe them. They are not trusted with regards to the tithes. However, Yocheved and Kangal said that when you buy produce from an amaretz, don't ask him whether he tithed it. So it's still a doubt for you whether he tithed it. And you know as a fact that he did tithe truma, and then you should then tithe the rest of the tithes. However, you don't have to give away all of the tithes. What do I mean? So when it comes to trumas meissa, Trumas meissa is only a tenth of a tenth of the produce. It's 1% of the produce. So it's a tiny amount. And anyway, only kohanim are allowed to eat trimusmesa. So trumas maisa, you need to separate and give to a kohen, my seshayni, although it's a significant percentage of the produce, it's 10%. Nevertheless, you can eat it yourself. So my sashayne is also the same. You separate it and you have to eat it in yerushalayim. However, when it comes to my sirishan and my sashayni, during the years which it would apply, those do not need to be given to the levi or the poor people. The reason being that since they were only separated out of doubt, the halacha is that one can only receive something from somebody else if he can prove that he is entitled to it. That's known as Hamlet Chavero all of harayah. So only if the levy or the poor person can prove that they are entitled to the mysa ritual or the mysa ani will they receive it. Now, they can't prove it because we don't know whether the amharetz tithes his produce or not. And therefore they don't receive those two tithes. And the owner himself can eat those tithes himself, because unlike truma, mysa, Richard and my so oni can be eaten by anybody as long as the owners allow them to. So since over here the owner remains the original owner, because the lady and the poor person can't prove that it should go to them, so the owner can eat all of that. So he doesn't end up losing out very much at all. He only really loses out on the truest meissa. Now, it's important to note that he does still need to separate and designate the mycerition and the meister oni, because without doing that, the whole produce remains tevl. However, once he has designated it, he is allowed to eat it himself, and all of the produce is no longer considered tevil. So the mission tells us that over Yomov in his days, in the times of one does not need to ask Namhaoretz about the status of his demai produce, whether he tithed it, because we don't believe him. Rather, again, what do you do? You buy it from him. You assume that he separated the trimmer, you separate the trimis myce and give it to a kohen. You separate the mycer shaini and bring it up to your shalayim, and you separate the mycer oni and the mycerition, but then you can eat that yourself.
