Transcript

Orlah 1.7-2.1 · Time4Mishna

0:02
The Torah commands, and you shall treat the fruit of a tree during its first three years as arula. And because the Torah specified the fruit of the tree, we learned from there that the other parts of the plant, even if they are edible, since they aren't the actual fruit of the tree, they will not be forbidden, as Arula, for example, he', olim, the leaves, the halulavim and the shoots, omega phonim, and the liquid which emerges from vines. If one cuts branches of vines during certain parts of the year, so some liquid would seep out of them. Las mother and the buds on the tree, which will eventually turn into the fruit, are permitted when it comes to arla. As well as that they would also be permitted during the fourth year of the fruit. In general, the fourth year of a fruit tree's life, all of the fruit which grow during that year are considered netaravoi, so it has to be eaten in Yerushalayim. But again, the Torah says kolpirye, all of its fruit are obligated in your va', I, which implies that other parts of the tree, even if they are edible, are not applicable to the laws of netarevoi, as well as that these parts of the tree are permitted for a Nazir to eat. A Nazir is somebody who accepts upon himself a vow to become a Nazir, and he has certain prohibitions. One of those prohibitions being that he is not allowed to have any grapes or any products of grapes. So he can't have the skins, he can't have wine. However, this mission is telling us that he can consume other parts of the vine, for example the leaves or the buds, since they are not the products of the grapes themselves, a nozz may consume that. However, that surimba shayra, all these parts of the trees would be forbidden when it comes to an Asherah tree. An Asherah is a tree which has been worshipped for the sake of idolatry, and the Torah says that it's forbidden to benefit from such a tree. And and nothing will stick in your hand, meaning you cannot benefit from any of the tree. The Torah specifically says that the entire tree is forbidden to benefit from, and therefore all the aforementioned parts of the tree would be forbidden if that tree had been worshiped for the sake of idolatry. Rabiosi argues on one of these parts of the tree, and that is the bad says has some other would be forbidden for all of those things. So for Arlo and netaravari, and for a Nazir, the buds of the tree are classed in the same category as the fruit themselves from nature Peri because the bud is considered a fruit, since the bud is just the beginning of what the fruit will be. So this is just an early young fruit. And therefore whatever prohibitions apply to the fruit of a tree will apply to the buds as well. According to bicycle. Now, in order for one to make cheese, he requires certain substances which he needs to add to the milk in order to curdle the milk. And that's one of the processes which you do to milk on the way to turning it into cheese. Now, one thing which can be used to do this is the SAP of a tree, the liquid which exudes from a tree trunk and other parts of the tree, and that was often added to the milk in order to make it into cheese. So hamam ibisrafaarla. One who does this process to milk using the SAP of an orlo tree. Also, that cheese will be forbidden to benefit from, since according to this SAP, this liquid of the tree is considered like the fruit of the tree. It's something which is produced by the tree, it's used in food production, it's edible, and therefore it's considered like the fruit of the tree. However, Om Rabbi Yeshua, Rabbi Yeshua says, I heard explicitly a clear teaching from my teachers.
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The one who does this process to milk using the SAP of the leaves of the tree, or bisraf Hel A korem or the sack of the roots of the tree. In that case, muto the cheese will be permitted still, since that SAP is not considered like the fruit. However, the SAP which comes out of the unripe fruit of the tree, so since it anyway comes from the fruit, that SAP is considered like the fruit, it comes from within the fruit. So in that case, also in that case the cheese will be forbidden, because that SAP is considered like the fruit of the tree. But SAP which comes from other parts of the tree will just be considered like that part part of the tree. So just like leaves are exempt from arla, so to the SAP which comes out of the leaves would also be exempt from arla, since fruit are the forbidden part of the tree when it comes to ara, all parts of the fruit, even if they're not the main part of the fruit, or even if they're damaged, they will still be obligated in arla. And therefore grapes which were damaged after they had grown somewhat, but before they had grown a third of their growth, but they had already grown somewhat, so they are considered a fruit already.
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And the inside pits of grapes and the grape Skins were temed, and their temed is a mixture which was made from adding water to all the leftover parts of the grapes. So the skins and the pits after the grapes have been squeezed into wine, all the leftover parts were mixed with water until the water had a wine like taste. And so temed was a bit like diluted wine. Be it as it may, all the four things we just mentioned are fruit products. Clippe remind, the skin, the shell of a pomegranate and the flower on top of the pomegranate fruit, the shells of walnuts and the inside pips of all fruit. All of these things, asurum, but ola, are forbidden when it comes to ola, since they're all considered parts of the fruit or products of the fruit or secondary parts which are connected to the fruit. And when the Torah forbids ola, it says espiry, it's fruit of forbidden, but it adds the word es. And whenever the word s is used in the Torah, the rule is that it comes to include something else. So in this case it includes secondary parts of the fruit, as we just listed now, as well as this, all these parts of the fruit and the tree are forbidden. On an asherah tree, as we learned in the previous Mishnah, every single part of the tree is forbidden. When it comes to hasheira, the Torah says you cannot benefit from any of it.
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And when it comes to a Nazir, he's not allowed to consume any of the first four things on the list, products of grapes, even though the pips aren't necessarily edible. The Torah says that anything which comes out of grapes or any part of grapes is forbidden to consume, even if it is not considered regular food. On the other hand, the things listed are permitted when it comes to netaravoi, meaning you don't need to bring it up and eat it in your shalayim. The reason being that netarvoi has the same halakhas as my sashayni, which is a tenth of one's produce, which he has to separate and take up to Yerushalayim and eats himself. So just like my sashayni, the Torah says only applies to edible food. The same goes for netar, and the mission ends off with a hanoivlois fruit which falls off a tree before it ripens. And we're talking about where it falls off after it grew to a third of its growth. So since it grew a significant amount, it's considered like any other fruit and therefore kulumasurais, all of these cases, be it Neter voi, be it ashera, be it a Nazir or be it aula, all of those prohibitions would apply to unripe fruit as long as it grew to a third of its growth. Mr. Test, since the prohibition of ola only applies to fruit and the parts of the fruit, the trunk of the tree and the various branches which don't have any, any fruit growing on them are permitted. And because of that, one is allowed to plant a branch of an arlo tree. He can cut off the branch and plant it in the ground, thus benefiting from it, since it is in no shape or form considered a fruit. On the other hand, they knighted eggshell oil. One is not allowed to plant a nut from an oil or tree, I. E. From the first three years of a tree's life with an issue pre because a nut is just a form of a fruit, so you cannot benefit from the nut by planting it. Now we saw a mission design that according to Yasi, the bud of a tree which in the future will turn into the fruit is already considered a fruit even at its bad stage. It's just the first stage of the fruit, which means that just like it's forbidden to benefit from the fruit of an arlotry, so too it's forbidden to benefit from the bad in the first three years of a tree's life. And because of that, says one is not allowed to graft branches containing date buds, buds which will turn into dates in the future if that branch is part of an arlo tree. Grafting is when you would take one branch of a tree and tie it together with a branch of another tree. And since this branch contains buds and buds are considered the actual fruit of Kuntrubiaisi, it is forbidden to graft that branch, since that would be considered benefiting from an oral art tree.
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The focus of the second parag of the Masekhtar is the subject of taruvas, which literally means mixtures. And taruvis refers to mixtures of permitted substances together with forbidden substances. And the main topic of discussion is how much more permitted substance than forbidden substances there have to be in order to nullify the forbidden substance and permit the entire mixture. Now, there are two different types of one is known as lah balakh, which literally means something which is wet mixed with something which is wet. So if a liquid is mixed with a liquid, and the same would really apply to solids as well, if the solids absorb taste from each other, so they're really mixed in together properly, so those sort of mixtures would be Forbidden, if the forbidden food in there or the forbidden liquid gives off its taste to the permitted liquid. So if you can taste the forbidden thing in that mixture, then the entire mixture is considered forbidden, like the forbidden food. And that's called mesintam, when it gives off its taste. Now, in general, for most liquids, or for most lakh belakh cases, if at least 1/60 of the mixture is the forbidden food or the forbidden liquid, then it does give off its taste. But if it's less than a 60th, then it doesn't, so it will be permitted. Now, the second type of taruvus is yovesh b', yovish, which literally means something dry mixed with something dry. And it refers to two solids which are mixed together and they don't absorb each other's taste. And so when it comes to Yves b' yovish taruvas, it doesn't depend on being 1/60th of the mixture of being, nay, saintam, giving off its taste. Rather, there are different amounts given. And so the mixture begins hatrumah. And this refers to trumagdola, which is the gift which is given to qayanim from one's produce is another gift which is given to the kayanim. And what the process would be is that the farmer would give a levy, a tenth of his produce, as my serishan, and the levy has to separate a tenth of that, which is really a hundredth of the original produce, and he has to give that to a Cohen, and that is called trimas meissa. And the Mishnah says, even if sheldemai, even if the trimasmeister is from produce which was demai, demai is the name for produce which is bought from an ignorant person who is not trusted with regards to tithes. And when one buys produce from a ignorant person, he's obligated to tithe it. Again, out of doubt, in case the original owner did not tithe it. The exception to that is trumogdola, because everybody, even ignorant people, did separate trumagdola, but not trumas meissa. And therefore, if you buy damai produce, that means you buy produce from an ignorant person. You need to separate trumas maisa. Out of doubt. So when you give that to the kohen, it's only possibly trumas maisa, because if the ignorant person had already tied the producer, then you didn't actually have to. So it comes out that what you separated is not really trimas meissa. But as we're going to see, even trimas meister, which is only possible trimas meisser can forbid a mixture in the same way as regular trimas mesa can. All right. As well as that is the portion of dough which is given to a kohen. And fourthly, which is the first fruit which ripen on a tree. And that is brought up to the Beis hamikdash. And once again it is given to a Cohen. So these are the four gifts which are given to a cohen. And the Torah refers to all of them as truma. Although we only refer to two of them as truma. The Torah actually calls all of them truma. And because of that, they all have very similar halachas. And the one which we're concerned about is the fact that they are nullified one in a hundred. Meaning if they. If, let's say, truma is mixed with refers to regular unsanctified produce which is permitted for anybody to eat. So if truma is mixed with chulin, then the entire mixture becomes forbidden unless there is 100 times more chulin than truma. And the reason for this exact number is as follows. As we said before, trumas maisa is 100th of the original produce. A farmer separates a tenth of it, gives it to a Levi, and the Levi separates a tenth of the tenth and gives that as tromasmisa to a cohen. So trimus micer is 1/10 of the original mixture. Now, it is learned out of Pasukim that if the trumus micevich was separated from the original produce, after you separate the tromis mice out of the produce, it falls back into the original produce. So the Torah implies that it would forbid the entire produce for non kohanim, because there's now a portion of that mixture which can only be eaten by kohen. And if we're not sure which part of the mixture it is, then the entire mixture is forbidden. Now, that is a case where one unit of TR back into the original produce. Now, truism ISA is 100th of the original produce. So if it falls back in, that means it's falling back into 99 units of non truma. So in that case, if truma falls into 99 permitted items, permitted units, then it's forbidden. So we learn from there that if it falls into a mixture containing more permitted units, I. E. Instead of 99, there are 100 permitted units, then the mixture will be permitted and the truma is nullified. And so we learned from there that if trumas micer is mixed together with 100 times more chulin unsanctified produce, then the trimas mice is nullified and the whole mixture will be permitted. Now, because the other three things are also called truma, the same applies to them. And therefore, for example, if challah were to fall into 100 times more cholin, then that as well will be nullified and even non khanim will be able to eat from that mixture. And the Mishnah adds that since all of these four things, truma, trumas, maisach, khala, and bekurim are forbidden to the same degree, and they're all called truma. So, um, it's toraf and zayim zeh, they combine together with each other. So if, let's say you've got 100 units of chulin and half a unit of truma plus half unit of challah plus half a unit of bikurim, let's say. So if you view each one by itself, there's enough chulin to nullify the truma and the challah and the bakurim. However, we do combine them and therefore there's one and a half units of forbidden substances there, which means that there is not 100 times more chulin than the forbidden substances. And so it will forbid the entire mixture for non qayanim. Now, the Mishnah adds that even in a case where the truma is nullified, and the same goes for the other things like khala and bakurim, even though it's nullified vitzorek lahorem, one still needs to lift out of that mixture the amount of truma which fell in, and you have to lift that out of the mixture, even though the one you're picking out is not necessarily the trimmer one, you do have to pick one out or however many trimmer fell in, and give that to a Cohen. The reason being that if you don't do that, then the comb will end up losing out because you mix his truma with some cholin and you can't cause a loss to the Cohen. And therefore, however much trimmer is in the mixture, you'll need to pick that amount out of the mixture and give it to a Cohen. Now, the mixture goes on to a second list, and that is her oralova klearkerem, fruit of a tree during its first three years. And clear is when another species is planted in a vineyard. Now, as you mentioned earlier on in the maser, not only is it forbidden to eat these two substances, it's also forbidden to benefit from orem. So there are two prohibitions involved in Aurelian Claire Kerem Whereas when it comes to Truman, those in that group, it's only forbidden to eat it, but you're allowed to benefit from it. When it comes to these two, it's firstly forbidden to eat it and it's got a second prohibition, and that is to benefit from it. So it comes out. The prohibition of Aureli and Klearkerem is double that of Truma. And because of that, whereas Truma is nullified in 1 in 100, or are only nullified if they are mixed 1 in 200 permitted units. Now, the Mishnah adds that can combine to prohibit a mixture, as we explained above, because since Ola and are forbidden to the same degree, they would combine together. Now, in a case where there is enough chulin to be mevatel to nullify the orlor or the kilakerem, the ain, sorrella horim, one does not need to take out any of that mixture in order to give it to anybody, because when it comes to truma, so whatever truma fell into the mixture, you have to take out that amount from the mixture and give it to a coin, because otherwise you'd be causing a loss to the Kohen. But when it comes to Orlan Kleacherem, those aren't gifts to anybody. They're forbidden for everyone. So if they're nullified, there's no use in taking one out and giving it to someone, because there is no one to give it to. It's not like Truma in that God. Now everybody agrees, as we learned towards the beginning of the Mishnah, that Truma and Trumasmeister would combine in a mixture. We consider that all like one forbidden substance because they're nullified in the same amount and they are all called Truma. However, when it comes to Ola and Claire Carrim, it's not so simple. According to the Tanakama, since they're forbidden to the same degree, they do combine. However, they do not combine. Since they're two totally different prohibitions, they don't have the same name. This is known as Shne Shame, which literally means two names, and it refers to two different prohibitions. And contrary Shimon, two different prohibitions cannot combine. And Arab Eliezer takes the middle approach, Can combine when it comes to giving off a taste, as we mentioned at the beginning of the Mishnah, when a liquid is mixed with another liquid or foods which absorb taste from each other. So then if 1/60 of the mixture is a forbidden substance, then it gives off a taste to the mixture and therefore it's forbidden. Now since in a lach mixture it depends on taste. So if the oil and the Claire Cam have the same taste, then they do combine because it's all dependent on taste. So even though there are different prohibitions, if they both have the same taste and they do combine, however they don't combine when it comes to forbidding a mixture of yovish be yavish. Because in a mixture of foods which don't absorb from each other, it's not dependent on whether they get taste because they don't absorb taste. Rather it's only dependent on whether there's 200 times more chulin than Orla or 200 times more chulin than Clearm. But since there it's not at all to do with taste, so even if the Orionic have the same taste, it doesn't matter. So since we don't go after taste, we focus more on the prohibition itself. And since they are two different prohibitions, they do not combine to forbid the mixture. And therefore as long as there is 200 times more chulin than the Ola by itself and the cla Kerin by itself, then the whole mixture will be considered permitted for anybody to eat the entire mixture.