Menachos 71 מנחות דף עא

Shalom to all!

Today's episode is about to end.

If you're starting to know who obeys the bottom line,

and it's all my lady,

and today's episode's about to finish.

And if you're watching more about the Spiracomusher,

her and her, and her, and her, and her, and her, and her.

So, we're just going to find the fundamental point

that we've been discussing.

Normally, our blusher, our biaxia, our dore,

our blusher, our ass, our biaxia,

of his generation, this referring to her biaxia

who lived in his time.

He was at his age and stages, we'd say.

This is excluding her biaxia, our godol,

who was a ton of, that's what Rashi points out.

So, we told him as follows,

that if you don't sit down,

otherwise you'll just lay low on my ceasin

until you explain the following memory

of me nine loimishamata rashiachah,

how do we know the Imer's mater grain

that already took root?

We were discussing this previously,

we mentioned this multiple times before.

The one the carbon Imer's brought,

that's mater, all brand new grain,

as long as it has taken root in the ground,

that's considered brand new grain

that was mater by the Imer.

The question is, where does it come from?

And the idea of all the temps in the upcoming gamara

are all the same.

The policy describes what the Imer should be,

and that's mashmat that the grain

that's being permitted by the Imer can be a level lower.

Three is the first attempt.

The rest of the policy says regarding the Imer.

Awev, that it has to be Awev, which is fresh grain.

Now, Lafmechal is in that mashmat,

that it could the Laf Awev,

that the Imer is being mater something,

which is even not Awev.

The Imer itself has to be Awev,

but it's mater something which isn't Awev.

Dahainu, even if it just took root.

As the gmara, who says that's the raya,

the Laf Awev, who limes the al-shlish.

Maybe it's being mater something that's not Awev.

It's not fully ripe,

but perhaps it means that it has to at least have grown a third,

and only then it's matern by the Imer.

Rather, Shmul says his follows.

The policy tells us that the Kharmesh,

when it started being touched by the sickle,

to be harvested, and Lafmechal is in that mashmat,

that it could the Laf Awev,

that something is being matern by the Imer,

is something which is unable to be cut by a sickle,

because it hasn't grown yet,

and that means it hasn't even yet reached a third,

because once it reached a third of its growth,

it isn't even cut by a sickle,

so it must be that when we're excluding

with something to be cut by a sickle,

something that's grown even less than a third,

which is Hashrasha.

Says the gmara not a raya,

the Laf Awev, who let them shakhas.

Now, which is being matern by the Imer,

which is not even cut by the sickle,

could be talking about shakhas,

whereas there is just a little stubby stalk of grain,

can't be cut by the sickle,

but it's still grew out of the ground.

So, I'm against like the attempts,

the policy tells us,

Kama, which means standing grain,

Lafmechal, the Laf Awev, is a mashmat,

that we're also talking about something,

which is not standing,

mashmat, they didn't grow,

it just took root,

says the gmara not a raya,

the Laf Awev, Ulaul Alam Agam,

maybe it means that it's not by a Kama,

it's not fully standing up right,

but it did grow to the stage of Agam,

which means it grew enough

that it could bend over a little bit.

So, even though that's not the stage of shakhas,

it's even before that,

it's still more than hashrasha,

Alam Rava, rather, Rava comes along with the following limo,

I shared his rather basic says,

Awev, Ulaul Alam from here,

Misha Zurya, already from planting,

and already smattered by the Imer.

However, only the popular Rava,

it's termed as Rava,

Yachim, that's so,

Afagavdolay, he's your shnami.

That should mean that even if it didn't yet take root,

the moment it was planted,

it should be matched by the Imer.

So, I'm relaying,

he responded to him,

Sudne, which means either Tom Hacham,

and that comes to the word Saeed,

as in Saeed Hasham Liraev,

the secret of Hashem,

is to those who fear him,

which is for him to tell me the Khamim,

and that's what's called in Sudne,

we're going to refer to beer-making,

because we're going to pop up famously throughout the tomorrow.

He was a beer brewer,

and this is also called a Saeed,

not a good secret,

and so that's why Rava called him this,

as the following response is,

Basadeksev, it says,

in the field,

and that means that whatever's being planted,

it has to be considered part of the field,

and that's only possible once it takes root,

and so that's our source for this.

And on to our mission,

we'll continue to discuss the Imer.

Now, up until now,

we've already mentioned multiple times

that we've been adding previous missionaries as well,

that it's also to cut grain before the Imer.

Regular good old plain grain

is now to be cut before the Imer.

However, this mission now tells us

that there are certain situations that it is permitted.

Here's a first example,

cut to the Basadeksev,

and show how much in,

one is a lot of harvest grain

that's growing in the Basadeksev,

in the valley,

as we had mentioned previously,

albeit very briefly,

and the Basadeksev,

and the field that requires irrigation,

we have to water it,

rain water's not good enough for it,

that's not enough,

it's not sufficient.

And therefore, the grain that grows here

is not strong,

it's not stable,

and so it has to be harvested before the Imer.

So it's allowed to be no problem.

Avaloigaijin,

but it's not allowed to be piled up like regular before the Imer.

It says the mission now,

a cherychai cuts in rots of hamim

and the gaijin shall lie rots of hamim

and the people of Irychai,

they would harvest their grain

with approval of hamim.

They were okay with it,

but they would pile it up before the Imer,

and that was cherychai rots of hamim.

The ham were not okay with it.

But while I'm here to be a dumb,

they didn't protest this.

Another time they could see her is permitted.

And according to some of her stories,

it's cherychai cherychai's umakhele behemoth.

The one could harvest grain for cherychai's,

which means while it's still in a young stage,

it's not fully grown,

he's harvesting that and giving it his animal to eat.

And Umabhude,

he says,

Amasai, what is this?

It's much a maschal atchalate,

and he's sledge,

that's only if he started harvesting it before it grew a third,

then it's permitted.

But if it already started grown with third,

it's not permitted.

And it's important to note over here,

as we're going to see an almond bays,

the one who just says,

Amasai,

he's not arguing with the time of the mishnah,

he's just explaining his shit on.

Here's what our shaman says,

and here we have a slight years to change my rashi.

Af, yik, serve yachil, mishehavi, sledge.

That even once the grain has grown a third,

he's allowed to harvest it and eat it.

And that's not a problem of harvesting it before the i-mer.

And here's more examples of when grain is allowed

to be harvested before the i-mer.

The kutsunmi planted ti-ois.

One could harvest grain because of young saplings.

This is grain that's grown among trees.

It's either allowed to be harvested

because of kelayimashus,

originally the grain is planted.

There were no trees here,

but the later on trees sprouted,

we have a climate issue.

So it's allowed to be harvested.

A different way of understanding this

is that this grain anyway is not high quality

because it's grown among trees.

So some of the nutrients are drawn away for the trees.

And so anyway, it can't be used for the i-mer.

So it's allowed to be harvested beforehand.

Another two situations where grain is allowed

to be harvested before the i-mer.

When we're based on avil,

maybe it'll be a semejresh

because it'll be a semejresh,

namely after alavaya.

They have a whole open area,

which is called Berkha suhchava.

And so they need a lot of space.

If there wasn't enough,

they'll have to cut grain down for that

and also for the best semejresh.

If there's not enough place to tell me

them to sit outside,

they could cut down grain to make space for them.

No, even in all these situations,

when grain is allowed to be harvested before the i-mer,

la yasos and kreechas,

they're now allowed to be made into bundles.

Like regular alavamni khan suhseme,

they just have to be left as is.

Another thing about the i-mer,

mit suhse i-mer loving minakama.

The mit suh of the carbon i-mer

is that it's cut from stand and grain,

whereas la yamatsua,

if they didn't find any stand and grain,

you have minakama.

It could already come from pre-cut bundles.

Also mit suhse love minakama.

It's a mit suh to come from fresh grain.

La yamatsua, if that wasn't found,

the yavi yavesh.

So then they should just bring dry grain.

Also mit suhse looks like super lilot.

It's a mit suh to cut it at night,

meaning the night before the day of bringing the i-mer,

nik suhbiyama.

It was cut during the day,

it cut short, it's cut short.

And lastly,

vidach suhse abes,

it's done khashabes.

Says the kumar,

tan yurum yama,

yama, yama, yama, yama,

talsos,

katsvachura,

yama, yama,

yama, yama,

yama, yama,

yama, yama,

You're not allowed to harvesting before the i-mer,

and the first thing that's harvested is the i-mer.

So all katsvachura,

we understand the same stream.

The answer is,

Nik ma akum shata mevi yata kaitse

Nik ma akum shata mevi yata kaitse

from place,

which you could potentially bring the carbon i-mer.

It's top quality grain and it has no issues.

So then,

you're not allowed to harvest that before the i-mer,

but from a place,

which anyway,

you're not gonna end up bringing the carbon i-mer

because it's very low quality grain,

or it's gonna end up getting ruined beforehand.

So obviously,

you're not gonna even bring the i-mer from there.

So then,

you are not allowed to harvest beforehand.

the gmara, e-mah, one-night-spline-steer-as-falos, m-min-sh-atamevi, i-atakai-tser, m-min-sh-i-atamevi-atakai-tser,

that only from the type of grain that you bring the i-mar, which is barley, so then you're not

to harvest that type before the i-mar, but it's a type of grain that you're not bringing the i-mar

from, which is basically the other four types. Wheat, spelled, oats, and rye, so then you are

not to harvest that before the i-mar. The gmara answers of who I must as i-mar, you can't say that,

all types before the i-mar, so this can't be a possibility. We go on to the next one,

Misha already said, we clarify a match, I'm just like the armor, michu, volai, michu,

we have a problem, because we suffer from the heat that you see that you reach a bratsang

kham havaay, doesn't really really hold it, that the harvest thing of the people you reach

aay, that was bratsang kham, the kham approved that, they were okay with it, which is what's

master for our Misha, but by the time you reach a bratsang, it tells us, she should from

there are six things the people you reach a day, the three were the bratsang kham and three were

without the bratang kham and they didn't really like it, the other bratsang kham and the

phantom things were the bratang kham and they would grab palm trees all day, air of paysach,

they would use a lot of air of paysach, they would be kairach shmah, which literally means

wrap shmah, they would just read everything as one big run-on, they wouldn't pause in between,

they would harvest before the aay, this was all bratsang kham and the bratang kham and the

aay, bratsang kham and the phantom things were without the bratang kham and they would pile

and stack the grain that they harvested before the aay, and materially shl hektesh shl hektesh shl

shl hektesh shl shmah, they allowed pruned branches of hektesh from kairab and sickmore trees,

it was pretty standard with kairab and sickmore trees, where the branches would grow,

then they would prune them, so you could grow even bigger and stronger, and the ancestors of these

people irikhai were maktesh the trees, but the people irikhai felt that this was only to prevent other

people from taking them, and therefore they held that whatever's growing afterwards after pruning

is not considered hektesh, so that's what they were maktere, they said it was okay,

and lastly, apart from the process of beginning to say, and part of the say, in lahakh al-Nashallah

nam bi shnaibat sair, especially bus biyam ta'evam, they made breaches in their fences of their

gardens or orchards to allow nam to come in, in a year of famine to eat nashar, which is the

fruits that fell off the trees, and this is on shab sunyam, if they were able to come in and take,

i'm using one of the socialite breaches on hamim, it's because they were afraid that people were

going to end up climbing up on the trees on shab sunyam and taking them off, and that's obviously a

problem, now they were merely from mayor's opinion, and here's where we're going to be getting to the

key that's going to be questioned on meshna, Amr al-Rubi, Huda, Rubi, Huda told Ramayr,

in breaches on hamim hei naisan, if you want to say that in the first stage of what you told us,

that was breaches on hamim, you call on them isan kein, then everyone should be doing it,

it doesn't seem like there's anything wrong with it, if it was with their approval, why does it say

that only the people who read it did this, ale must be that ale ve alu shalay brats on hamim,

all six things that you mentioned were really shalay brats on hamim, they're not happy with it,

and the only difference between the three and three is that al-shlaisham mi qubiyadam, al-shlaish alay mi qubiyadam,

for three of these things, they become protested, and when for three of these things, they become

didn't protest, but really they become more weren't happy with all six, now if alu shalay mi qubiyadam,

these are the ones that hamim did not protest, says Rubi Huda, Marki didn't come call a yam,

shmaa, the kuts in the kuts in al-shlaisham mi qubiyadam, so that's a big key over here,

the one we just read the kuts in the kuts in al-shlaisham mi qubiyadam, we see the Rubi Huda holds that

harvesting and piling before the i-mer, as something that hamim did not protest, and ready from here,

we see a clear steerah between this and the rubi Huda veramashna, that seems to be that kuts

rain is a hundred percent not a problem, because it says befarers that it was berats on hamim,

now before we got to an answer, we just continue to show Rubi Huda, alu shalay mi qubiyadam,

the following things a hamim did protest against, i now find based on the top

mahtirna gamsa shalhaikteh shalhaah shalshikhmaaa, and we part the process of getting

a soon part the same, qeday lahakhon shalay niyum bishnaam bishnaam bishnaabah shabhas biyaam ta'im,

and here's another thing, venyaysin payah yarek, they would leave payah for vegetables,

we know that payah is the corner of the field that has to be left for a niyum,

and this is only for something which is a dava hama skyme, something the last long,

for example wheat, could be stored away, so it's raven payah, but vegetables don't last long,

it can't be stored so it's not raven payah, and the reason why it's a problem to leave payah

for Yarek is because we know that Payah is Potter and Miser, but if you're going to leave

Payah for Yarek, that's not real Payah, and it's private in Miser, but then we're going

to take it thinking that it's Potter and Miser, and so they're going to have to be eating something

that's not Miser, and we'll be able to do them, so I'll come and protest it, all these

three things.

So again, the bottom line is, we have a steer between Aramishna and this Brysa, Aramishna

says, Akhtsirah, the people of Riyachay, Lachatrilo is permitted, and there's no problem,

which is Brysa tells us that Akhtsirah was not okay by the Chameh, it just wasn't protested.

So the Gomorrah answers this by asking a question of its own, you had said that there's

six things they did that Chameh weren't happy with, you can't review this list carefully,

it's seven, because in this beginning list of three, that they weren't Maecha, it actually

has four, not three, it says Marquim de Kalmkalloyeim, Karchen et Shmaa, that's one and two,

and then it says the Kutsu and the Gajchen, that's three and four.

So how do you answer that?

It must be Ella's time, Akhtsirah, that removed Khtsirah from this list, and therefore it's

not a steerah between our Mishnah and the Brysa.

Akhten is closest, our Mishnah said, Kutsu and Shachus are Maecha al-Baheimah, that before

the Imer, one is like a cut down for Shachas and feed it to his animal.

Now, turn on the horse, and we have Mishnah over there, this is Mishnah's payah, Veilim

have seeking the payah, the following things are considered a half-sick for payah, namely

when a person has a field, as we had just said before, he has to leave a corner of the

field for that name that's payah, but let's say there's something cutting through the

field, dividing it into two, being mothsick it, so now it's considered like two separate

fields, and we require two separate payahs, so here things are considered a half-sick

for the field, Hanakh al-Stream, Ashlulis, like a large puddle or mini-leak, Vidar Khayyach

and Vidar Khairabim, a private or public road, Ushville Harabim, a public path, Ushville

Khayyachid, Hakavul Masakham Masagashamim, a private path which is set during both the

summer and winter, the Haboor, an empty land which is fallow, nothing's there, Vahaneer

and a strip of ploughed land, Vid Zara Akher or something else is planted there, so

we have two of the same species on the outside and in the middle there's a strip of something

totally different, so that divides the two outside parts, to be considered two separate

fields, here's the main key, the Khayyachid al-Shakhas, if he cuts a strip in the middle

of his field, for Shakhas, so mothsick, that is mothsick it, they're a mare that's a mare's

opinion, and the thing to remember over here is that even though he's being Khayyachir,

he's harvesting, that's not considered a halakhic harvesting, and therefore it is dividing

the field into two halves, because it was a halakhic kitsirah, so it's just considered

the beginning of the kitsirah, and so it doesn't divide the field into two, it's just

like he's doing kitsirah today, and then he's going to do kitsirah a little bit later

on, and then a little bit more kitsirah later on, so it's not dividing the field, by the

fact that we're saying that this Khayyachir al-Shakhas is dividing the field, that means

it's not a halakhic kitsirah, so that's our mare's opinion, where's the Khayyachid al-Shakh

say, in mothsick, al-Shakhash, it's not considered a half-sick, meaning it's not

considered dividing the field into two, was he actually ploughed the area up, now we're

going to our abyechnan, we have a mare, but she's a strip shimin al-Shakhas, mare's

going in shitas strip shimin al-Shakhas, do all my rips shimin had said, yiktsar v'yachal

afmesh eviyashlesh, we'll let a harvest grain and give it to an animal before the

oymar, even though it's already grown a third, al-ma, what do we see from here, a cassava

that he holds, called the shakhas love kitsirahi, then he's being cut for shakhas, then

he's being cut for animal food, that's not considered kitsirah, and that's our mare

just said in this mishle we call it from payah, that kitsir al-Shakhas is a half-sick,

which means it's not considered a halakhic kitsirah, however, just a rabib rabib was sitting

down and saying this over, and asir al-akhabahun al-Ravah al-Rakhabahun as-Ravah, how could

you say that, we have a brice on mishakhas payah that tells his followers, ahch al-chagav,

let's say grasshoppers came and ate the middle strip of his field, or kersamoon al-Malim,

and came marching one by one and chomped down the middle strip of his field, or shiratah

al-Ruhach al-Win came and knocked down the middle strip of his field, then it doesn't

have to be the middle strip, it used to be any part that puts one part of field here,

the other part of field there, on two sides of this empty area, just to get it easy

visual, that's what we're saying in the middle part, I'll call my name, everyone agrees

in this case, the kharash, if he plowed it up, maphsik, it's considered a half-sik, whereas

lahash if he didn't plow it up, any maphsik, it's not a half-sik, so I was going to say

if I had kull moidim, man, who's it's a kull moidim, ravmeir, that's ravmeir, as

because in the mission that we just quoted previously, ravmeir didn't say anything about

kharishu, it was only the rabbanan, so we're saying that somebody agrees that it needs

to be plowed, it must be that ravmeir is a green that needs to be plowed, and here's

the issue, ian, pishlam al-Masneesun, pishalay via shlish, if you want to say the

mischievously, we quoted previously from payah, as referring to where the grain did not

grow a third, and bris, so this bris, they just quoted the kharash in lahashlay, which

differentiates between if he plowed it up or didn't plow it, as referring to where

bishay hewishlish, it did grow a third, so this is all great, there's no steer between

cheetahs ravmeir of the mishnah and the brisah, because in the mishnah, it's not katsirah

due to the fact that it didn't grow a third, and the brisah, it grew a third already, so

it's technically considered katsirah, which means that it's not a half-sik per payah, and

the only way that it would be a half-sik per payah, is if he plows it, there's no steer

of mayor on himself, between the brisah and the mishnah, however this does show that

ravmeir does not go like ravshemen, because ravshemen an hour mishnah holds that even if

it did grow a third, katsirah lahashlash is not katsirah, alayam al-Masneesun, naim bishay

vishlash, but if you want to say the mishnah as well as referring to where it grew a third,

we'll leave a steer of mishnah brisah, because hashtah umahasam de katsirah, just like

over there in the mishnah, it's referring to actual katsirah, the person himself actually

harvested it, umahasmeir al-Masneesun, lashma katsirah, that's not how lakhik katsirah,

alayam al-Masneesun, over here in the brisah, where it wasn't done by a person, the ants

chomp through it, where grasshoppers ate it, wala kalshikan, when we say for sure that it's

not considered katsirah, there would be a big steer between the mishnah brisah, therefore

it has to be like we just understood it previously, the difference between the mishnah brisah

is that it grew a third versus not growing a third, but as we had said, that would have

to be, that ravmeir doesn't go like ravshemen, and so who is ravmeir like?

al-Auf says the gammara ravmeir was she distributed hudamra, ravmeir is gong she distributed

hudamra, the al-Mahar would review the sainar mishnah, aimasai, when is it that you're

allowed to cut grain before the ayah, but as much as it's ravshelah, it's alayhamish

lish, that's only if you start cutting it before it grew a third, al-Auf al-Masra, it's

ravshelah, but if you start cutting it after it grew a third, it's ravshelah, you're

not allowed to do that, it can't be cut before the ayah, however says the gammara,

that's not necessarily true, we can't say that ravmeir goes to gravmeir hudam, because

the shaman is literally ravmeir, but al-Auf al-Auf al-Auf al-Mahar, maybe we only hear this in

shiit-srab-hudam, they're only allowed to cut it before it's grown a third if you're doing that

for an animal, but as you hold that regarding cutting it for a person, maybe if it's being cut

for a person's use, not for animal, maybe who do it hold it, that even if it's not yet a third

of its growth, it's usurder to cut, whereas your ameir could even be for a person, because if

you're medaic, take a look at where we have remears original shiit-a, it says in that quote from

the mishnah of ayah, the kitesur lishachas and shachas, even the usual understanding is

animal food, we also have shachas for people food, as we're going to say at the bottom of the

gammara, and then from the maybe there's a difference between ravmeir and ravmeir hudam, and actually

didn't gain if you say that, meaning if you can say, the ravmeir hudam also holds that cutting down

for a person is okay if it's before a third, then al-Auf al-Hudas atanayi, that's going to turn out

that we have three different tanayi in our mishnah that are arguing with each other,

namely the tanakama holds that you're allowed to cut it down for an animal, ravmeir hudam comes

long to say, that's only if it's before a third, that's also for a person not just for an animal,

and her shaman comes to even argue more, even if it's more than a third, and the problem with

that is, as we already said in the mishnah that any time ravmeir hudas says, aimasai, he's not

arguing with the tanakama, he's explaining his shita, so therefore it has to be the ravmeir hudam,

is not talking about cutting down for people, therefore ravmeir can't be going like ravmeir hudam,

al-Arabha says the gammara, kiosk of dima, dima, dima, dima, dima, dima, dima, dima, dima, dima, dima,

sustrel, armor, he said, ravmeir besheed, sustrel, bekivay, rabba, armora, the ravmeir is going

and she doesn't bekivay, his rabbi, namely that affla adam namely have a katira that even if he's

cutting grain down for a person, as long as before if the third was growth, it's not concerted,

katira, hadunodas did not weave a mishnah, but nam was saudet, if a person makes his field, minumur,

minumur usually is translated as spotted that's kind of like the word namer, olepper, which is spotted,

it was when a person harvests a row, then leaves a row, harvests another row, then leaves a row,

that's making this field spotted.

I'm a sure by Klauchem Lachem, that what he left over,

meaning that what he did in Tarrvest were moist stalks

and they weren't fully grown.

It's from Kiva and Rukiva says,

Peele Khalachem Weichard, he has to leave over

separate pay off for each and every row

or it's a Khammer, Khammer, Khammer say,

Mechard Al-Khal, it's one pay off for everything.

And when we hear Dammerschmulli clarifies,

Luchem Reb Kiva, El Mnomer, La Klayos.

Reb Kiv is only Mechai of a separate pay off for each row

is where he did this cutting in different strips,

specifically for Klayos, for toasted grain,

and that's when he's cutting it at a young stage

and therefore it's not considered like proper Kitsira,

it's not regular standard harvesting.

So in other words, we see from here

that according to Abihudo,

when a person is Kutsura Lashachas,

if he didn't grow a third,

even though he's cutting it for a person,

that's not considered how Luchem Kitsira

and therefore it is Maafsikla pay off,

that is Sheets is Reb Mayer.

Now, we just continue with Reb Hussam Shmulli,

Aval Mnomer, La Itzer, Lai.

But if he was cutting this down for storage,

meaning he cut one strip and left a strip,

cut a strip, left a strip,

and he's doing that just to store it away.

So it's not being Maafsikla pay off,

it is considered the beginning of just the standard harvest.

Asked Gmar Ennis that really so,

Valkyos, Ruben, Ruben, Kim, Red, Strel, Amar, Biyachon,

and Hussam Shmulli, Biyachon,

and then Makhayva, Rukiva, from Navar, La Itzer,

Rukiva is Makhayva's separate pay off,

even when he's doing this, La Itzer.

So my answer to him is I'm not off on a tab.

So Valkyos is Bukhada, Upalgal is Bukhada,

Reb Mayer holds a group of Kivin I,

but argues with him with the other,

in regards to harvesting it before he grew a third.

He agrees to Reb Kivin,

but after he grew a third, he argues with him.

We're going to stop over there,

and pick up the market to explain the mission for now.

Everyone should have a wonderful day.