חולין קלג

0:00Okay, Kufla Mugibu, we discussed yesterday that al-Lakras, because that said that you had when you give them a spoon, you have to make sure you give it to someone. The first said someone who knows how to roast it properly and knows how to eat it properly. And then we said someone who is Mugibu, Kula Lakras, at least he has to be Mugibu, that a Kashbalkhu gave all these myths. It's not just something Moshar Nair made it from themselves. So this is the type of coin you have to make sure you give it to. We talked earlier, there was definitely an Indian to give it to a Tamil Khalkham Khayna as opposed to Ram Arat. Of course that's a mark if. So another al-Lakras similar like this, six lines down at Kufla Mugibu, I'm going to add the armor of who number are. Rav, Khutin Shabalekhi, we're giving you the Lechai, I will see exactly what part of the face it is tomorrow, but it's definitely part of the cheekbone. And in those cheekbones there's apparently Khutin that have a lot of blood in them. And they don't drain the blood so easily when you prepare the animal. And they're assert, and therefore they're assert to eat them unless you prepare them carefully. And therefore, for Khalkham Khayna and Shaini are they lived on an endless amount on it. You shouldn't give the Lechaiyam to a Khayna who doesn't know these alakras properly.

1:00He's not going to know how to prepare properly, he could be just going to turn it on us. So my truth is, the truth is, the truth is, the Lechai is true. That you have to be careful when you prepare the Lechaiyam to take out these Khutin properly, but doesn't necessarily mean that you have to look for a special Khayna. Because even Tavi, if you roast it, which is what we said you're supposed to do anyways, so may they've died. When you roast it, all the blood comes out no matter what's going on. We had a Qadair, if you happen to be doing it in a Qadair, because as an infreshing explain, that which we said you roast it is because we assumed that's a better way to do it. If you happen to have a chef who wants to put it up high for you and it tastes better, you could do that as well. So then Imitachlu malachlu mehdivitaiyam again, you just, you don't have to remove necessarily and do it in Nikor, you could just cut them. You cut them and you salt them, and that will also solve the problem. That's something apparently everybody knows how to do. And therefore, not worried about it. They only have a minute that it was an issue going to rob this because you actually have to do Nikor. You have to actually remove them. That'll be more complicated. We maybe want you to find a specific kind. But once we see it off the Nikor, then you can give it to any kind. It's a stand that I'll look all up for pairing them in. So, can we see that he doesn't need to do it himself?

2:02It's not a question of doing it himself. It's a question of, will he even know to do it? I bet he could be glad to know that. Yeah, would he know the such a thing? Okay, Amarava, or maybe it's going to be Amaraba. But they're going to be a sister. So, if you're a sister, you said, a Falunga Lakhra, high korean or dejotif, not to no self. You have a korean who runs around trying to get them at Thomas. That's not clear what the half of me is. He's definitely not taking it from the korean. Once he gets to the korean, he can't take it from anybody. He can't take one korean, he can't take it from him because that's the sale. That's not the middle one. To take it from the biolum, as we said, there's a thin type of sonot. The biolum has a right to give it to any korean he wants. He can't just go take it. Rashi says the case is that the biolum is sending it with a child. And if the child was not mizakid for the person going yet, but once it leaves the biolum's house, especially the katan, which you can't necessarily rely on, the katan is going to do anything like the biolum's me. Yaiya, somewhere I shouldn't say all this, but the first one explain. And therefore we're going to take it from that person. Something on that line. Rashi definitely says that you'll be khatma, tannasa, tannasa. So, Riyasi said that,

3:02I go into khatma, tannasa, khawwubi khatma, mitsfa, ozuzi, kamazal, mitsfa. So, what's the shadow of what's going on? And Joey speaking, it's not good to run around and take stuff. That we understand. Say, niman tannasa, yaiya, that we understand. But over here, where you're running around and trying to grab something which is a mitsfa, it's where the khan we came from, it's a mitsfa. Now, here we're talking about not the mitsfa of the giving, it's a mitsfa of the khan to have it in it, it'll hire it. Even though it doesn't say it necessarily, it's a mitsfa to eat it, but it seems to be some mitsfa associated with the mountain of school, the lumaushka, gadool, etc. And if the khan wants to take it, so is that a pegam in his mits, in his mid-dice? Because he's running and grabbing? Or is it a fukh? I'm showing that I want it. And if I'm gavuvi, gavov mitsa is a muster issue. Well, how do we look at this? You can give it to anybody. You can give it to anybody. You can give it to anybody. But I don't know, no one explained to me what this mitsfa is. What is the mitsfa? What? Hasvenkabeer, you say yes to it. Okay, this case doesn't sound as good as you say, Israel who's taking it. It can't be mitsfa, hot-off. Here's a kind of being mitsfa, hot-off,

4:03but I'm not sure what the mitsfa is. What? I'm agreeing. Okay, fine. Of course, what's the mitsfa? What's the mitsfa? What mitsfa? Mitsfa. Mitsfa, eating it, do we ever see there's a mitsfa specifically to eat it? But true mother's a mitsfa, maybe to eat it, because yeah, you have to be there. Petyra, the chole, the chole, and this caduceon, the chuma. But these mountains, when we said you could sell to Israel, even if you sell to eat it, it's not clear on it. And the mitsfa is definitely not the giving. So the mits, right, because he's not giving, he's taking. So I'm not 100% clear exactly what the mitsa, I understand the Indian of it. And maybe it just means like an Indian, but I'm not sure. That's what it says. Well, Pashteel, the mitsa said no, because the pashteel clearly says, the no son, lecones, where the phearmus came, every lachii, it's on my outspin. So the no son means even if it already left the bighten south, but it hasn't gotten to where it's going to go. And the kid is trying to take it or maybe a guy is taking it or whatever it is. Either way, the loch is, you don't take.

5:03Okay. So I'm going to buy it, buy it for himself, what's the claim? And he said, maybe we should have a continue about the no son. I used to take it, I understood. And the Indian of the reason I didn't want to admit, is to run and try to get as much as possible. I mean, if we come to Khabar Mitsfa, given the shman of the haw, once I heard this drosha, he learned by himself as well, but not so much, he had to be out to Miktev like Havteel, so I didn't grab it. But, maimer, I'm re-overly, but I used to ask them. I used to run around trying to get it, because I thought it was a good thing, so I didn't want to take it myself, but I used to ask for it. Even the shaman of the saniya, but then I heard another price. The price, it says, that the pshat is by the baneel, by the baneel, the pseks says, where's the pseks? Pseks says, play hulkhu, buna, be druchov, ve'e to akhariha, botsa, ve'e khusha, hekhariha, ve'yatu, mishbun. So what does that mean, that they were ve'yatu akhariha, botsa? Botsa means either they were stealing, or they had a tyver for money, or maimer, but they shmuel, chalkum sholubafim. This is not baneel, I'm sorry, but they shmuel. They used to ask for the khariha, they'd like by themselves.

6:04They used to ask for khariha, they'd like to ask. They were the ve'yub, so they used to ask and ask and ask. Rabbi said, oh, so you see that they were criticized for that. So maimer and lamina, so I didn't even ask. They obviously shakil, but of course, if they offered to me as a kawin, before the lumahtanahs, I would take it. Bots, given the shaman of the saniya, they had another price. The price, it says, in the time after shamanahsah, they didn't have broch any more, and therefore the lekhama punim, normally when they were mahalik, the basman, based on the shrees, shamanahsah, when they were mahalik, everybody got a little bit, and they were delicious, and filled them up. Afterwards, it didn't work anymore, the nasi was gone. So then it says that snu-im moishim is yadeem. If you want to be snu-i, the proper mead is, you don't take. You just stand on the back, you leave the people who maybe need it more. The right person says, they need it more, you let them take it. If I got garm khulki, and the people who wanted to grab me, so mishko namil shokil, so by say, I didn't even go get it. I didn't get it, either. If they offered it to me, I would say, no, maybe somebody else needs it more. However, the barmah, yalim mahalik, the omeliki poh-man, aervium kippur, where there's lots and lots of that,

7:07it was being shakhted, and that's how shakhted, they're giving out all the kawidim, so then I would make sure to take, why? Like zuki, and afshaybe kawidim, because if I didn't take even once a year, people wouldn't remember that I'm a kawidim bighla, and therefore it's become the iqos fahhulay, and therefore at least once a year, I'd make sure to take, so people would know I'm a kawidim. So what's the big deal for Lifus Yaldeh? Just to duchan, if you go up and duchan every day, people know you're a kawidim. So they're not answer-ly idney, which rashi says means the main thing. Rashi says he's sheer that he used to give it to the tabinar every day, was at the time of the bighas kawidim of Nesias Kapai, I don't know why, I don't know exactly what's going on in the schedule in that place, but that's what was going on, and therefore he couldn't do bighas kawidim every day, which he would have done otherwise a bayet in Khot Slards, okay? But, and therefore that was not enough to maxi-kim an kawidim, so once a year, every himkippur, he would make sure to go ahead and take the not-nest kuna, so people would remember that his family is a family of kawidim. Why is there a lot of extra meat on the air of himkippur? Because there are ones eating, because there's a mitsvati. So, it's a mitsvati. I would have thought maybe air of peshach is just...

8:08No, no, no, no, here, but then he would go and check it out and pass it out in bubble, that's for sure. So this was in a bubble, so they had to eat it, and keep air of one check. I'm going to be patient. Haikana, this is Tsurabana Mishibas, he said, he said, another interesting al-ahha. He had a kawidim who has a tamakhachum, who is a kawidim young man, is an afrech, and he needs money, needs money. So the kawidim doesn't have what to give either, right? The kawidim doesn't have any money. So the kawidim says, I have a stick, what's the stick? For digrikelim, and the afrech, the tamakhachum needs money, liskelim matanasum. So the kawidim could be zöfer and say, too, the afrech, you can go get the matanas for me, instead of him getting the going to slap and bringing it and then give it to the afrech. He tells the afrech, you go to the balebais, to the shaykhat, and you can go get it for me and srel. The afrech, after all, yesterday, even though this particular kawidim never got it yet, so it's really not his, right? It just belongs to the family of kawidim. It doesn't belong to any individual kawidim, so how can this kawidim give his right to somebody else? It says, the mabimakirachumunal over the viah, the zolchakumakirachumunal.

9:11Makirachumunal means, Rashe says, that there's one kawidim in the town that everybody likes and loves, and he most of the time gets all the matnes kahuna, then he has the right to be mizakit to somebody else, even before he gets it. Rashe doesn't explain it over here, but Rashe says, that the pshad is that all the other karnam amesh khmas yudam, since all the other karnam know that this butcher gives all the matnes kahuna to hilaal. So everybody's mabatir lahat-chila, and fd. lahat-chila, and then it's keel, automatically it's his, it's so much it's his that he can mizakit to somebody else, so that the tamakhahum go get instead, so you can give out meat in the morning instead of money. There we go. So that's my rava of herfsafra. You're right, okay. Yeah. Rava of herfsafra, ikhulubaymarch yudhna, beridu of khanababahadah. Vi amelayle behmar yudhna, beridu of khanabahadah. Okay, so they all went for a big sud. So, all the ego-ti-saud, they made a delicious ego-ti-saud. This is like the third ego that's born, it's most delicious piece, the back to it's been offered,

10:11and then al-Farma binu in the malachem, this is the best part. Some of the rava of the shami, so rava said to the servant. The servant was a kain. The servant was a kain. So normally he would give the mantanas to the kain, to the servant. Some of the rava, not his own shami, rava was a guest, right? Rava said to the servant of the balla-bias, zakhil-e-mattanasah. I want you to be mizakim-mi in the mantanas, the binu in the mech alish-numachayla, right, because I want to eat, right, coming up or shana, I want to be able to eat, like I'm from Mavino, I want to be able to eat the lasha of the tongue in chaidah, right, like he gave to the malachem. So zakhil-e-mattanasah, he said, no problem, you can take it. So rava-bha-bha-bha was excited, he had the tongue, rava saffoli-yachho, rava saffoli-fuse-teet. So a kuru there there of saffoli-bha-bha-bha-bha, that night rava-bha-bha-bha-bha had a dream, and the dream he saw was so pussic, that was the way they would get like a message from Gershboh, what was the pussic? Pussic says, in Mishle, the ara-begid-biyam-kura to have a ripped begid on a cold day, chay-mits al-Nesir, if you have khabith-vinegir,

11:12a Nesir which is a type of cheras, a type of clay they used to use, pouring Nesir on is no good at ruins it, if it sure she re my laborat, that is the equivalent of, trying to sing a happy song when you're depressed, you don't want to sing a happy song when you're depressed, doesn't fit. That's the pussic, shot in the pussic. So you saw this pussic, what is a pussic in front of you? Why do you see this pussic? Obviously the Cershboh wants to tell him something. So I was looking at my dearest, so he went to a dearest and said, I have a dream. So I'm a lady, Dilmishim de Avarash-Maitzai, so if Kana said, maybe they were telling me that I didn't listen to that law, because you have Yerisim said that by Makir and Koyin, you can give it to somebody else, and that's what Rava did, a Rava ate it, and I was being super frowned and saying that I didn't want to eat it, and they told me I was wrong, look how that's what's going on here, right? So of Dhavarash-Maitzai de Mar, so Harkunaki, that's why I saw this pussic, and I was wrong, I'm sorry, apologize. I'm sorry, Yerisim said no, the opposite. Yerisim Kiarmina, no, the Elkhot, the Ache, Shama Bakarke Musaakili says,

12:12I said this when you have a Makir and Koyin, and the Koyin already is going to be Zeykhunet Kiilu, the Koyin wants to give it to a friend of his, or an Avarach, that's a wonderful thing. But over here, where Rava's there, and he's sort of forcing the servant who's a Koyin to give it to him, I never said that law in that case, I never said that, and the Kiyarmina, another man, Delayev Shuley, how you have Shuley? And this was only a halokha by an Avarach who needs the money. Rava's not a Rach, where's the shifu, he doesn't need the money, he's plenty of money. So, my halokha, that you could do Makir, good or bad, there's not a fukh, there's not a plan in this case, and if maybe you are right for not eating it, maybe you shouldn't have eaten it, Rava should not have taken it. She says, okay, that's the case. And the my time of Iqran-Hakhi, so then why did I see this positive? This positive sense, it's something negative, that I did something wrong. She says, you're an economic clopping Rava. You had the dream to pass the message to Rava, the Rava should have taken it, and Rava did not pay attention to my learning properly, and that's why he's so the dream, that if someone was like a ripped begotter called day, or singing the wrong song,

13:12it's because he didn't pay attention and sherry, he was applying the lakhia inappropriately. So, if you're licking the Rava, so that's the normal story goes, so then why didn't Rava have the dream? Why am I having the dream? So, there's no Rava Nuzufa, Rava was like excommunicated from getting these types of dreams. Rash is either because of this story itself, because Rava did something wrong by taking it, or asking the shami to give it to him, or Rash brings him more entainous, or Rava did something else, and then he's like a ripped begotter called day, and therefore, whatever level Rava could not get this chalaiim, so Rava has said that the chalaiim came to him, to give it to Rava. So, I'm going to have a by-law, if you need me. And the pastor of the Kravana said, what's the pasha pasha in this pasha pasha, singing songs that are not appropriate and ripped, regardless of what's pasha pasha, I'm going to be shayn on the tamo-chayn on Hogan. We were applying the pasha pasha, like the children paid attention and learning, and he replied the lakhia properly. The pasha pasha in the pasha pasha is, that if you're singing a happy song for a sad person, or someone who's not appropriate to be learning, and you're trying to teach him, and maybe he doesn't have good midaises, he's not a Yari Shemaim,

14:12and you're trying to teach him terror. The other view, the Muraaf, call a shayn on the tamo-chayn on Hogan, and they fill the gaihenim. That's a bad thing, he can chastras on the person who can use the terror of the opposite. And if we have to make sure that the tamo-chayn on Hogan, shayn on Hogan, call a shayn on Hogan, call a shayn on Hogan, if you have darkness hidden for the hidden things, he'll be burned by a fire that does not get blown with a bellows, meaning that's a fire of gaihenim, who's this referred to? Yari has seried by oil, if someone has a bad seried in his oil, oil is referring to the basement, is she what's seried? They say it's seried on the tamo-chaynim. Shayn on the seried, shayn on the shayn, shayn on the shayn, shayn on the shayn, shayn on the posthick-nie, is referring to the people who survived all the tsars of clays, so those are seried in, the shayn is a plate-doth, so that the tamo-chayn is a gaihenim, and if you have a bad one, then that is a bad thing, you have to make sure that the tamidim are appropriate to be able to learn in the basement, and for this posthick-yearn, initially also is referring to that. I'm a Zemarab, Kala Shana, tamo-chayn on Hogan, Kaseeric, Evelin-Marquules. Wow, right? So just like what we know by, we have the Guamana Verizora, when we throw an Evelin-Marquules,

15:12that's the way you even have a Dezora, so learning terror with the wrong person, and he kechastra shom, take the terror and use it for the opposite, and use it for bad things, and write things, and say things, that's the Mahmashwar Kula Shane-mer, Kitswar-Evend-Bemar-Grey-Mat, it's referring to throwing away an Evelin, like the Marquules, Knoisel-Exil-Kavite, if you give Kavite to a fool, if you try to teach terror to someone who is inappropriate, that's that, Uxiv, another posthick similar, Learned Neville-Exil-Tanouk, you should not give it to a seal, the Kavite, et cetera, for this, for learning terror, and therefore you have to be careful. Okay, back to our second. We said, how much time if you moim, Turgh-Lirshah, we said if you have a, a Koyan over there, if you have a Goy, you have to make some sort of sign, so that everybody knows that this animal is owned, partially by a Koyan, partially by a Goy, and therefore that's why you're not giving them a ton. It says, Maha-Filma, we can have them. Sounds like, this is not just going on there when you're mischtaught with a Koyan, even when you're mischtaught with a Goy. It says, Maha-Filma,

16:12we have another Bryce, so the Bryce is a mischtaught if you're Koyan, so Uxiv, when you're mischtaught with a Koyan, then you have to put up a sign, and we'll do something. And we start to make a Koyan, if you start to make a Koyan, or psulaimigdoshim, which we said, psulaimigdoshim also, dohra-vam-din, and matna-skuh-huna, then ain't so a Kloishan. So you have a steerah, by a Goy, it says Maha-Filma, you know, and you're a Kharam-it-a-Pent. The yawsa-bha-vik-khab-um-am-mah-skhata. Okay, so we're talking about a case where the Goy is sitting by the cash register, or in the store, I should say, and if he's sitting in the store, so everybody knows that the guys are shut-to-fid-if, and you don't have to put a Pasha'a in everybody's season there. So what is it? So what's the case of the Koyan that you do have to put a Pasha'a in? The Kavasi-gab-ik-khab-ikhab-yawsa-bha-mah-skhata, the Koyan sitting there too, so now my Tart-lashan. So what would be the difference, that by a Koyan, we say, you always have to put a Pasha'a in, we said it depends. Mamanof-shakht, if the guys in the store, the Koyan's in the store, and everyone should know, the Amri-no, says, the Amri-bhats are Koyan's in the store, doesn't mean he's the owner of the store, maybe he's just there to buy meat. So Mamanof-shakht,

17:12and a Koy also, how do you know the Koy, owns the store, maybe the guys there to buy meat? So either way, you should have to make a sign. So Amri-bhits are Amri-bhits are Koyan's in the store, and he said, the guy is sitting in the store, but he's actually behind the cash register, or next to the cash register. And therefore, it looks more like he's the owner. And therefore, you don't have to put a Pasha'a in. So let's go back to our question. The Kavasi-Kabekayan, the Asura Kasbasa. So that sounds like also, the Koyan would be sitting by the cash register. So Mamanof-shakht, what's the difference? Why when the guy sits by the cash register, you know the guys are shuttif, but when the Koyan does, you don't. What's the difference? So my church, I said, I'm the Hamune Hamne, I'm the Hamune Hamne. No, we're going to say over there that the reason he's by the cash register is just there. He's not a shrutif. He just didn't make sure no one steals it. That's why you left the Koyan there. But a lot of times, it shows that the cash register is so that he's a shrutif. So if you come, not me, I'm an hamune. So maybe the guy is there for the same reason. So I'm going to aim him in the Bavikhavim. You don't hire a guy to protect your cash register. And if you have a guy standing by the cash register,

18:13obviously the guy is a shrutif. And therefore enough to put a person because everybody knows why you're not giving him a scuna. But by a Koyan there, maybe the Koyan is just there. A watcher, a protector, a counter to something. And therefore you stop the purposeants of people, no? That's the first terits. He buys the same as the Koyan, and he comes and meets a boy. There's a different way they act. When a guy is standing up on a cash register, and you're trying to negotiate prices with each la guac, the guy is screaming, no, raise the price, make it higher. It's the best piece of meat. And the guy is acting like a guy. Whereas a Koyan is at Sunao. A Koyan is sitting there quietly. It doesn't say a word. So you could tell. So by a guy, it's obvious he's a shrutif. Because he's screaming and hollering at the prices. The Koyan is just standing there quietly. It's that clearly obvious that he's a shrutif. And therefore you have to put a person. I'm a man. Like Psolemik Doshim, we said, ain't so much like Psolemik Doshim, which is something that, let's say, a bachard, they got a moon, or something like that. So then you said, you're not supposed to be right. You should, even though obviously you're putter in, the Matt and his gun. But you're not supposed to be right. Al-Mambu Hamilsa must be, because we assume everybody knows that it's Psolemik Doshim.

19:15And that's why you're not giving Matt and his gun. So if I'm a man tonight, we have a missioner. The missioner says Psolemik Doshim, named Karen Bittles, that Psolemik Doshim can be sold in the regular marketplace by the regular butcher store. And it's shot to the mid, it lives in a skull and bullet, so you could sell them regularly. If you tell me this is a locker that says, you cannot sell them in the regular marketplace, okay, so everybody knows these are Psolemik Doshim, because he's selling them in a special way. And if I don't have to tell anybody that, the reason I'm not giving Matt and his gun, but if you tell me the mission says, you could sell them in a regular marketplace with all the regular meat, it's no big deal. So then how's anybody going to know it's Psolemik Doshim to know why you're not giving Matt and his gun? It says, the mayor of Tegamar, I'm out of the bar, I have a committee there, I have a puff of voice, and I'm carbon-de-chabias, there's two types of Psolemik Doshim. There's Psolemik Doshim, that you talk to, sell in the house, and Psolemik Doshim, you sell in the marketplace. What's the difference? So the difference is, as Rasha explains, when which type of Psolemik Doshim, we're talking about in terms of when you sell the Psolemik Doshim, who gets the money? So when you're dealing with Psolemik Doshim, let's say, have a carbon, so when you sell them the money,

20:15it goes to the base of Ming Dosh, okay, well then, we want to make sure you get the best price. You get the best price, you got to sell them in the marketplace where you have the most of the cojo. So then you sell them in the marketplace, not everybody knows then. Then it's Psolemik Doshim, so you need to put up a sign so people know, well, you don't have to give them out in a school, and why you sell them in this way, they're kind of capable. But if you have Bajara Miser, which wants to get some moon, you get to keep it, or the coin gets to keep it, so then, who's making the money when you sell it? You're kind of the buy them. In that case, we don't let you be mezzalzil in it, and sell it in the marketplace. You sell it out of your house. You sell it out of your house, so you're not going to get the best price, but who can't? It's just your money, and then pay some extra money. But if you're selling it out of your house, then everybody knows this Psolemik Doshim. So then at least you're maviachandat, and everybody knows Psolemik Doshim, and therefore you don't have to tell people why you're not giving this right away, because it's obvious. So it just depends on the context where the people know are now. I'm a voodoo. I'm just going to look at it. Now, back to this point of the shoot-off. Shoot-off, perroish, put them in a lach. So he says, what is the coin shoot-off in?

21:16If the coin is a shoot-off in the whole animal, see a putter from all the Zraya, all the matanas, that's clear. What if the coin is a shoot-off in just the head? See, the rice it says, you need to be shot-off in the head, you putter from the lach. From the lachai, I'm the two cheeks you have to give, that you putter from the rest of it, you're the other Zraya and the cave, and you would have to give it. Shoot-off be-ad, if you have a shoot-off in the arm, it's a putter from the Zraya. Shoot-off in the name of the eye, and putter from the cave. But for each one, settle. Here, by Rahamur, shoot-off, aach is the one putter from the cave, and putter be cooler. No, it's one big halacha, and if a coin is shot-off even if one of these, and you don't have to give the one, then you don't have to give any of them. It's a package deal, either you give them all, or you give them none. And if once you putter in the lachai, you putter in it all. May say, if it can't. Harasha, leave it cool, Shilakh. See, selling it. The coin says, I'm going to keep the rice, and I'm going to give you the rest. I feel, echa, mi meh, shibar, even if the coin is only keeping one-one hundredth of the head, so it's going to be putt. Hayad shilil ibu kursh shilakh, ibu iach mi meh, meh, meh, meh, meh, meh, meh, putter.

22:16Same thing with the ibu. But e meh, ibu shilil ibu kursh shilakh, ibu iach mi meh, meh, meh, meh, meh, meh, meh, meh, meh, meh, meh, putter. So what's being putter? Putter in each one, or putter in all of them. So my life putter, and allachai, wa kheibah, cooler. The fact that it breaks up in three cases, maybe we can learn, not like the first time, that each one is separate. It says, Is it more of a khai'a cooler, and putter in a zoya khai'a cooler, and putter in a khai'a cooler, and putter in a khai'a cooler. And so my life putter in a cooler. No, maybe it's not coming in, and if you putter in one, you tuck a putter in the other one, it's like a fghibah. It says, more of a listening putter in a cooler. And so once it says that, the odd time you have another price is prefer, or a right shilil ibu kursh shilakh, I feel achmi meibah raish, putter in a lehi, vhe khai'a cooler. We see the fair issue in a price, that each one is a separate, nassina, and even though you putter in a lehi, because you are shootin' from the lehi, you're not putter in the cave, unless you're shootin' from the cave. And if you shootin' from the cave, it doesn't mean you're putter in a lehi. To you have to, the cave are out to you have to. Senekhra mi, he's wrong, and we would say, like the first shita, like a badminton, that's the commit of a papa, that's all I'm sorry, gravuna, that each one you have to be shouldin' individually, or if you are a bishut

23:16of no land, well that works too. You're saying, what was the mistake he made? I'm Arab chista, Hanimahs, Lisa, Tassah, Khibarab, the following mission of bhraisa, was why Arab Khibarab thought that this is all one giving. Why? This idea. Asimhra, Bair-Manis-Gunah, there are 24 Mata-Nis-Gunahs, the cool and knit-le-Airna-Bunah, the Klaalu-Prak, by all of them, it says the Klaalu-Prak, which Ratshri says means, in the beginning of Pasha-Skaraach, it says that I'm going to give you lots of Mata-Nis, that's a Klaalu, and then it's my fire at each one where it's going to get. It's an Indian of some- I'm writing the law on the Pasha-Skaraach, to write a beginning Klaalu-Prak, and U-Bris-Melach, the Pasha-Kidean says, the Pasha-Kliili says, Bris-Melach-Oilami, and therefore just like Bris-Melach, we know is in Shave-Ventus, it states forever-salt, forever, so also this Bris-Skaraach, with the Kha'yana, et cetera, less forever. Okay. And, call them a Kaimun, anybody who's a Kaim, these myths-wis, is Kailu Kaim, Klaalu-Prak, U-Bris-Melach, it's a Kaim, the Dinim and the Tyra, and this Bris-Melach, for someone who's

24:16over there, and Kha'z-Fashalm, Kailu-Abrah, Klaalu-Prak, U-Bris-Melach. Anyway, here's the key point. What are the 24? So there's a- A-S-S-S-S-M-M-D-S-10, related to Corbonus and the B-S-M-D-S- Arma that are in you Shalai- giving- separating or giving- out, or eating any Shalai-M-S-S-S-S-S-S- in the second, the Asar-Bagh-Vul-An-Ten that, anywhere in Er-Cis-S-R-O. Okay, let's go through. A-S-S-S-M-M-D-S-R, a G-T-S. Right? So, a Carb-A-G-T-S-The-Meet of the Carb-A-G-T-S-C-C-C-M Arilav-I-C-E-N-A-L-E-S-F-E-B-R-N But the meat of the Carb-A-G-T-S has eaten the Maid-A-C-E-N-M in the B-S-M-G-S. And the Carb-A-G-T-S-S-S-F as well. Whatever you eat from the Carb-A-G-T-S-S-S-SF is also close to the Carb-A-G-S-M-G-S. Also, by an Ashram, which is a C-C-C-M-C-M-C-M, Ashram-Vad-A-E-N-Ashram-Tali, which are all C-C-C-C-M only eaten by Caranim-Only in the B-S-M-G-S. I-Z-I-V-G-T-S-S-C-M-C-B-R that we have on Shua-S. But it's like Fast-M... those are also C-C-C-M-E-T-S-S-M-G-L. The long Cham-I-S-S-R I-V-I-M-C-R have a M-R-S-R that has to go through the T-A-R process and they take the Sham-R- and they shbrit-set on them.

25:16The left overs of that Sham-R-M At Shaman also goes to the Ka'in to eat with the Carbans. Vishteh al-Akhem, whatever pieces they get from the Shateh al-Akhem on shawas, but Allah Allah, Muhammad, to get every shabbas. Vishiyyare minnaqaiis, any individual carbon minnaqa, not a carbon zebra minnaqa, but an individual carbon yachid minnaqa, right, after the khmitsah, the rest of it is eaten by only the Ka'inim and the besa miktash. The minnaqa sahim, the minnaqa sahim, is a carbon zebra, all the carbon zebra minnaqa sahib, except for the minnaqa sahim, so they're also the Ka'in, gets a part of that minnaqa sahim, so those are the ten in the besa miktash. Arbashab, you shlaih ma'ar, habakhaira, we said, bakhar, not a bakhar ba'amun, bakhar ba'amun, you can eat anywhere, that's no kidusha, right, but a, as lumin, that's a minimal kidusha, whereas bakhartam is a carbon shlamm, so the carbon shlamm, it has to be eaten in your shlaih. So that's a bakhartam, and they bequrim, is eaten in your shlaih, the hamura ma'am, they have to eat the bell nazi, now muhram, the hamura ma'am, nazi is actually referring to the general matnaqahun that we give from every carbon shlamm in the chaza of a shaykh.

26:20So that, however, there are different flavors of it, there's the standard chaza of a shaykh, we give very carbon shlamm, by the carbon tajim we also give, besides the chaza of a shaykh, we also give one of the each of the four lakh in the jaffnaqa min tajda, and by the al-Nazir also you have to re-kik, and the lakham, this is very bashayla, so all that is all related to carbon shlamm and matnaqah, so it's considered one item in this list, that's an important point you'll see why in a second. Well, Irish culture, also if you have a carbon eula or any of the carbonis, the skins of it, go to the kind of as well, that doesn't eat it at all, so we don't call them in the balsam, but they're the maqala. The asar bighvul, well they're sar in the bighul, obviously true, much of a smicer, kala, racist against, we'll talk about in a few days, matnaqahun is the zwergh hanvekeb, a pigeon aban, pigeon petta hamwa, when they're makin' with the saya, bestaya khuzah, staya khuzah, is if someone's a makti shes, staya khuzah, then that point to eat, so when it comes yoy vel, they don't get it back, when it comes yoy vel, it goes out to the kainam of that mishmah, so that's called bighvul hanvekeb, staya khuzah, staya khuzah, someone who says that field shagola khayram goes to the kain, and vegaz al-gher have someone

27:23steal some of the gher, and he swears he didn't steal, and then the gher guys, and then he admits, he has no yarshim, if he has no children, so then that money also goes to the kainam. So that's the list, now who's savar, so we'll begin by our thought, Medika khuzah, the matanah is pehada, since it said matanah, did it say zraya, lakhayayim, kave, said matanah, which includes all three, since that's where there are single unit, khudaninu, and therefore if you're pateh and waneh, you're pateh and the other one, veloyi, it's not true, just because they're listed here as one, doesn't mean they're really allegically one, I'll prove it to you, often marim be tied to be al-nazl, khuzah, the khudan, the khaadan, the carbon taita, the al-nazl, and the regular carbon shlamu khuzah, the shaykh, are they one unit? No, but they're one idea, so the list is as one, al-akhayim, the danyavad al-i khuzah, lakhayayim, the khaadan, the khudan, the khudan, the fr here also, by the matanah, it's where the kave, in our list we count them as one, but actually the three individual halakhas, just because you're pateh and waneh, doesn't actually mean you're pateh and yahayim, it by the fascination, haraysh, shalakh, vekoolashili, so kain says, I'm going to sell you the animal,

28:27but I'm only going to sell you the head, I'm not going to sell you the rest of the animal, so the kain keeps the animal and he gives the head to the Israel, with the lakhayayim, so in that case, ma'u, basah ghi wa zin vikhi wagabi isswell, the matanah, the lakhay, is by the isswell, so you'd have to give it back to the kahi, that's not the scourge, right? I deal with basah ikhabae and zin, if ikhabae him, it's the kain, or do we say no, the ikhi of is on the animal, and the animal is all by the kain, but he just got a little raged, that's not the iqra part of the animal, and then for since the kain owns the iqra animal, the whole thing is pateh, how do we look at that, the opposite child of what we have in our mission, ta shma, iqra, ma'u, basah, the kain, shma, it's the same in the isswell, the exorcist, if a gai, or a kain, owns an animal and has that gracious i guess, but you don't do gracious i guess by a kain's animal, even if someone else is doing the actual gziza, your part, okay, wa lakhayayim, it's the same in shlabi qi'chavim, patanoratious i guess, if you buy the gai'z, the same in shlabi qi'chavim, so if you buy the gai'z, so then you're going to be put, even though right now, you're buying it before it's shared,

29:30off doesn't matter, you're going to be puttukhiz with on baya gziza, and the rice is set, with the kain mir, with zrayda qayayim, mkyev, yoyse mesh, i guess, and this is a kain mir, of zrayda qayayim, and more than rashya mesh, i guess, by rashya mesh, you're going to be puttukhiz, in this case, because the animal itself is on baya gziza, but zrayda qayib, kah, even if the animal is owned by the kain, and all you have is the kha'ayim, that part of it, you have to give, and therefore shmami noah, buts qi'uvaz lean on shmami noah, and therefore if the person owns the head, even if he doesn't own the rest of the animal, now be da khana, why? Because by rashya's i guess, it says rashya's giz, so in khat, so rashya's giz, so in khat, it means it's a din in the animal, whereas, but zrayda qayim, it doesn't say, it says shayayi, but it says that you should give, zrayda qayim, but it doesn't say, give zrayda qayim, it came from the animal, doesn't say that, and therefore you have to give it, whether you own the animal, you don't own the animal, if you end up with zrayda qayim, you have to give it, back to the kain, even if you're roving the animal, you don't have, at all, but rashya's giz, the log is not that way, stop.