Davar Sheyesh Lo Matirin: When Taste, Dissolution, and Absorbed Issur Can Be Batel

Transcript

So we've learned about a davar sheyesh lo matirin, eino batel. The entire siman is all the cases when and where, and where not, okay? So the Rama gives us another, what do we call it, another case where we don't say davar sheyesh lo matirin batel. So read me the Rama, Zarya, go ahead. Okay, show him where the Rama is. Show him. The first few times it's going to take him to get into it. Huh? Okay, this is what we're going to do. We're going to get there. We're going to chop on it. We're going to get there. Okay. Okay, Zarya, read. Go ahead. No, the Rama, see from the beginning. Yeah. The davar sheyesh lo matirin eino batel, hainu davka im haissur ba'ein. The issur has to be in front, existing. But if it's not existing anymore, then even though it's a davar sheyesh lo matirin, we don't care, okay? So what does ba'ein mean? It's there. You can see it. Tell me, what would you call this? It's here, the end. It's here. But the Rama gives another criteria. He says, אי. I'm gonna stop with that. He says, אי. What's the other example? Oh. What is that? Now, if you notice, I would tell you to pay close attention to reading. There's two ways to say, דבר שאין לו ממשות, would mean something that doesn't have any texture. Adayin. Did you hear the word adayin in there? Still has. That's the first thing you have to pay attention to. Be'en o mamash, tam k'ikar. What is he referring to when he talks about adayin yesh lo mamashus, which means the be'en still has it. The be'en still has it. The be'en still has it. That's really the translation. Okay, so this is, read the first line. Yeah. Oh, big letters, dark letters, yesh mamashus. And the truth is, it's not only yesh mamashus, it's adayin yesh mamashus. That's the truth. Maybe. Maybe. I don't know. I mean, it is the lashon of Rama. You asked me to read. That was the point of the shiur, right? I don't want to say anything. You see, let me tell you how this shiur works. I'm not here to say anything. You know, when you want to read, you could say something that's be'en. Be'en means not mamash. So the fact that he adds that, oy yesh bo mamash, right? So he's adding something, right? Okay. The second thing is, you got to notice, if you just mean something that has a mamash, say, oy davar mamash, sheyesh bo mamash. Adayin yesh means whatever the be'en was, it still has its mamashes here today. I don't know, I'm just telling you that's the translation of the word, the be'en. And this be'en, it still has mamashes. That's the translation. Okay, so far so good? All right, let's get to work on this, all right? Because the Taz and the Shach are busy with this, all right? Now, when you would read the Taz and the Shach, you would just read it like the machlokes, the two shittos. No, it's in the wording. It's about how to read those words. Good. Taz, you can do it from the paper if you want. Ayin Taz. Shadiyeg. You hear the Taz was medayek. כן. ... Just stop this for one second. Stop for one second. Okay. I can't hear. Okay, go ahead. Yeah, nu. Okay, ayin Taz. Continue. Sure. ... Yeah, lachein.

Inside the topshul, we'll see when they took it out, v'hirak plitos anish. That's how it's learning, adayin. Adayin. You see what he's doing with adayin? Adayin means he took the thing out, but there's something still left, some kind of flavor remnants, residue, something is. What he says when mashkeh, it's not taste; it has to be that there's something there, right? That's what you say. It's machlokes you and the Taz. The Taz says that the story is that he took it out completely and the flavor's still left behind. Because if the thing is still left behind, even if it's completely disintegrated, we would say davar sheyesh lo matirin lo batel. Only to taste. Davar sheyesh lo matirin mutar. But if it would be, if the taste is still there, meaning in itself disintegrated, you would still say davar sheyesh lo matirin lo batel. V'ein, right? Afilu if it has the mamashus, meaning it's got to be that there's something there. But if it's just flavor remnants, we're not going to say davar sheyesh lo matirin. But anything else we would say what? And it's aser. That's how the Taz learns, okay? Doesn't mamashus mean something physically? I mean, usually. So here he's saying more. It has to be adayin, which means the adayin of the flavor of the piece is still here. It's still left its—claws, not the—how do you say claws? It's still left its... It's not—only, no, if it took it out. No, then you would say yes, batel. ... Eino batel. Eino batel, which means there's something still there. Lafuke just the taste is still there. Okay? A good example for this is, you want to read it inside? You can read it inside. Go ahead, Nu. ... Go ahead, Nu. So try to get out this point. It's a long... Okay, so you know what? It's huge. Okay. Okay, so I'll tell you what we could do. You know the guyin speaks in two words, right? Okay, so let's see what the guyin gives me a story. Says the guyin, what's the story? Go ahead. Yud Aleph, in a goyin, the davar kemo beitzah u'kayotzeh bo. U'kayotzeh bo. Melach. In the liquid, ... or sheyesh kemo mayim u'melach. You put water, so let's say it's treif for water, or let's say it's treif for salt. That's gone. That's gonna dissolve. So that's gonna be aser. There's no way to remove it. No, it's still there. This Taz, two words, the goyin. Let me make a difference. Anything that dissolved that's in there is in there. The only thing that the Rama says will be good... If you took out the thing and it left its roshim, it left its aroma there, okay? And it leaves the aroma, it's going to be okay. It'll become batel. Tam hu batel. We're going to read that right now. Okay? So what's tam? You know what? Let me make it very simple. There's b'en, there's nimuch, and there's tam, okay? Good? Nice and good? So the Taz learns b'en, not batel. Nimuch, not batel. Tam will be batel. What's Rama? What's he adding? The Rama says, above tam hu batel. It's clearly in the Rama. The Shach doesn't learn like that. The Shach says that's not what the Rama means. No, we didn't get to the Shach. No, we're saying the Taz is saying a chiddush. That means is that the thing—it's, wow. You hear? Rabbi, how would he learn the sugya of tam k'ikar? That's the question. The question is why is it different than tam k'ikar? That's the question. Why? Why should it be this halacha? Okay, everybody follow. There's b'en. The b'en is a davar sheyesh matirin, will become batel. If it's b'en, no. If it's nimach, says the Taz—

Melason, which means salt, water, right? It's in the bread. It's in there. Yeah, b'stimach. It's still like mamashes. It's still like mamashes. But if I took the thing out, says the Taz, that's where the ta'am will be batel, even if the ta'am is... That's how the Taz learns the Rambam. Because it's not even true for two reasons. One is because it doesn't make sense, and for the second reason, the Rambam himself says not like that in the Rambam, in Torah Chaim, Torah Chatas. He says not like that. It's a good game. I think they're all busy with comparing the Rambam to Torah Chatas. Why can't we just go with what he says here? Okay, let's see the Shach. Comes along the Shach. It's also a big one. So let's do the Shach on the paper. I am biur agra. We did this. ... Okay, go ahead, yeah. You erase the word b'isa? Okay, whatever you want. Do whatever makes you happy. B'isa means in the dough. He asks a very similar question. Imagine a guy says, you hear? Oh, I thought you were saying pshh because of the shiur. I thought you came, you were excited, that learning... You came back to... You still say pshh. Okay, yes, listen carefully. So here's the question. The question is, the question is, imagine a guy says, I had eggs for breakfast. You look at the guy and go, I had bread. In the bread there's eggs. That's this Rambam. Rambam wants to know, b'ein means what? Bein means literally be'en, bread with egg, or bread that has egg in it, because that's how you make bread. According to the ... with the egg with bishul akum, when it will be baked by goy? I don't know. Sefardim always have to mix in bishul akum. Leave me alone, bishul akum. It's not in this. It's about davar sheyesh ... matir. Okay, what's the Rambam? That's the story. The question is on an egg, yeah, that's the story. Davar sheyesh ... matir, exactly. On davar sheyesh ... stam, because it's not batel, so, and if a goy cooks it, not only is it ... akum, it should also be bishul akum. That's right. Maybe. You want to mix that sugya in? There are acharonim that mix that part of the sugya in. Okay, but let's try to focus on the nimuch in the Shulchan Aruch, okay? Comes along the Shach and read the Shach. Go ahead. Nu, go ahead, Azaria. ... Everybody's up in arms. Which one was the basra? That you have to speak to Rav Yitzchok Yosef's klalim book. I don't care. It means nothing to me. That part of the sugya means nothing to me. Okay, go ahead. You want to say you retract? Yeah, retract it. Okay, go ahead. I know, but not for me today. Okay, go ahead. ... Go ahead. So the Shach does one better. You know what the Shach says? Let's eat it retract. Who cares? He's wrong anyway. He's not arguing the Rema. That's all. Yeah, it'll make sense. The whole thing will make sense. What's his ...? ... Go ahead, Azaria. I understand. Why is nimach, even if it's nimach. Forget about tam. Even nimach should be okay. You know why? Meaning, even nimach, whatever—I'm sorry, the other way around. Even nimach, it should be aser. Yeah, but not according to the Torah's chadash. He's trying to say the whole, the whole Ramos rule. That Rambam doesn't make sense. He says, I don't understand. Eat it b'heter. Why? Yeah, why should you eat it b'issur? The whole svara is you could eat it b'heter. So eat it b'heter. Control yourself. Wait one day and you'll eat it b'heter. But there's no ta'aroves issur when it's what, just... And we're doing bittul. Don't do bittul. Eat it b'heter tomorrow. The svara applies to this case and to this case equally. When doable, why do it b'issur? So it applies whether or not it's b'en. Tell me something that's not b'en is mutar. Is that the new Shulchan Aruch now, that something that's not b'en is anyway mutar? Used to be people like that. Candy bought—nah, there's nothing. You see pig here? I don't see it. I don't see the pig, right? Torah says tam is also a problem, right? Tam v'lo mamash, v'lo—it's all asur. It's all in here, right? So do it b'heter. Why would you be mevatel? What's the difference? Okay, continue.

So Shach says we pasken? I argue straight out on this thing. No, with the Rama. No, say the same thing. He will. Mah shehu will be asur. What's the problem? Even according to your sevara, Shach, that you bent out of shape because of what? Because that can't be true. Even this Rama can't be true. Same sevara by ta'am, do it better. What's the difference? The whole thing doesn't make sense. You start attacking because sevara is you should do it better. So even if it's meitzi, still we don't hold tam k'ikar, we hold tam k'ikar. What are you talking? So that's the question. So that's why we're in the shiur. We're in the shiur to talk pshat, okay? You want to say nice Torah? Plenty of yeshivas, plenty. You want to say v'chein katav? There's plenty of sefarim that do that. We're not here to do all that, okay? We're here to read what it says, and that is that the Shach is saying this Rama can't be, because otherwise why? Meheicha teisi? So let's read. The problem is, what do you— and your reason is better now. Right, so we can use this reason to say the Shach is also. Yeah, that's right. You know what they say, that you didn't complain when they came to hang this guy, so they'll hang you with the same— it's the same kasha. Whatever question you have on this Rama is the question really on you. It's the same question. Not on you, on the Rama here. I understand, but whatever it is, you attacked the Rama there from a kasha, then attack him here too. What are you talking? Exactly. Keep on reading Azariah. If you take on that the sevara is, might as well do it better, so you're right. But if you take on the sevara of min b'minoi, so if it's not here, it's not here. It's not min— It's not min. It's not here. Could you do me a favor and give him what's in your hand? Give it to him. No, no. Give it to him. It's not here. It's just not here. So what, min b'mino. I'm saying, if you learn on the sevara across the board, do it b'heter, it applies to everything. But if you learn that it has to do with the min and the min, so maybe when the thing is not here anymore, we're not going to go there. What does it mean that it's not here? It's not here, it's gone. It's not here, but you have the taste. The taste is... So I'm asking you, min b'mino, you ready? See this? It's min b'mino. Okay, how is it min? You want to explain to me how you have two minim here? This and my germs, that's the two minim that you have? No, you have two hearts of palms inside there. One is kosher, one is treif. Let's say treif, it's treif today, it's going to be mutar tomorrow. That's not even the issue. The issue is that you don't have something here. You have a min heter. What's your min heter? The flavoring. What's your min heter? You're saying... Yeah. Once it dissolves. Correct, correct. Now you see what I'm doing? So you're going to say, but you're saying, lamdus shetari don't make sense, because tam k'ikar. It's not me. I'm not here to say my chiddush. It's in the Shach. It's there. I'll show it to you where he says it. Let's go. V'yesh lomar, go ahead. Shetam davar sheyesh lo matirin, ein kan min. All right. Once it dissolves, it's no longer a... it's just one min now. Okay, so your issue, I'll give you a number of somebody you can call. Who charges a hundred dollars an hour to deal with people's issues. Okay, now, lefi zeh, haTaz, go ahead, Nu. Lefi zeh, haTaz, go ahead. Let him read, let him read, because he thinks I insulted him. Go ahead, lefi zeh, go ahead. There's the davar sheyesh lo matirim, lo batel, sheba'inan sheyeh davar. You remember we spoke about davar sheyesh lo matirim, kol sheyesh lo matirim, davar sheyesh lo matirim, kol sheyesh lo matirim. It's not about kol, it's about davar. It's got to be something, right? Remember we spoke about this diyuk? So it could be the taam is not— that's where I got it from. Once it's not here and it's just— it's not a davar sheyesh lo matirim. You can't put it in the rule of davar sheyesh lo matirim on something which is just a flavor. Which means it's very— you put...

Flavor into something, if it's a davar sheyesh lo matirin, it's not enough to come and say, afilu b'elef lo batel. This is in the Shach. According to the Shach, my flour case would be okay? This mold flavoring in the flour? The mold flavoring. But you can't put it l'chatchila, because ein mevatlin l'chatchila. But if it fell in, then if it happened, b'diavad, again, but we don't buy it that it could be l'chatchila to buy it. If a goy does something for a Jew, that's what I'm saying, that could be l'chatchila. That's called buying it l'chatchila. Now, okay. U'lefi haTaz, okay, u'kenal shehei min chevtza, go ahead, lachein lo katuv kol sheyesh lo matirin. LaShach, chavlei lomer kol sheyesh lo matirin, because he holds even on ta'am, right? Right. Okay. V'im lo, kein kasha. And if you don't say this, you anyway run into problems. What problem are you going to run into? Levad. Even if it's just ta'am, means you took it out, you still say don't be mevatel it. Do it better. And the teretz is, you have to say that it's not just across the board, be a good guy and do it tomorrow. It's not, because then it should apply over here too. Do it tomorrow and that'll be it. You see that it's not enough to come and say tomorrow. It's not enough just to say do it better. It needs to be what? It needs to be a davar sheyesh lo matirin. Continue. Ulay, kavanas haTaz, I'm going to take out a line of the Taz. The Taz says, kol shesiru gufa issur, v'ein sham ela ta'am. Atam lo nirgash, keivan shehu min b'minoi, havei k'loynafa issur. It says it clearly. It's in the Taz. It's like nothing's there. There's no issur. He talks about min b'minoi. Is this way of saying it is like it's not? Huh? Is he saying that it's not here? There's no secondary thing. When you have a problem, when there's a secondary, there's still no secondary over here. In a way, it is there, because let's say you'll add more of issur is gonna... Whatever is tam is not called min. It's gonna add up to the other issur. It's not enough to make it a min b'minoi. It's just not there. It's just not enough. Okay, let's go further. Ayin lashon Pischei Teshuva, because the Taz sometimes is long. The Pischei Teshuva is pretty easy. Go ahead. Siman zayin, he brings from the Pnei Aryeh. Read it inside, as they say, read it and weep. Go ahead, yeah. Who? Pnei Aryeh. You like Aryeh? You don't like Pnei Aryeh? You don't like him? Okay, Aryeh. Go ahead. What does Pnei Aryeh say? I don't know, I don't care. It's in the Pischei Teshuva. It's good enough. Go ahead, continue. That's it? That's over? Yep. So what'd he say again? What'd he say about tam? Go ahead. What'd he say about tam? Go ahead, yeah. He's saying it's a machlokes between the Shach and the Bach and the Pnei Aryeh. What do you see from here? The Pnei Aryeh says paskens like the Rama that ta'am lo is batel. What are they arguing? One says, I don't see the sevara makes no difference. I said, What's the difference? Do it b'heter. And the other one's saying, but it's not davar sheyesh lo matirin. That's not called a davar sheyesh lo matirin. It's not here. It's not here enough to come and say, Oh, it's a batel. What is it that it's not batel already? Okay, continue, continue. Yeah. Is there another pnei Aryeh there maybe? I remember the wording. I once showed this to one of the roshei yeshiva. Is there another Pnei Aryeh there? Yeah, the next one. That's what it is. Go ahead, go ahead. Yeah.

Oh, mi'kocho, mi'kocho. Okay, so this is what we're going to do. Listen to how we're going to do it. We're going to try to stick to the reading of the Rama, because we're going to get lost. I see we're going to get lost. Okay, so let's go a little further. L'maaseh kash al haShach. Shafilu im rak kava tam lei mamash klal, lo mati'im levatel, sof sevara meshalah. V'tzarich lomar laShach hasvara shel al tam levad lo yechmiru. That's what you have to say. According to the Shach, right? According to the Shach, you have to say al tam alone. In the Rama, they want machmir on a davar sheyesh lo matirin. Okay, now let's read the next line in the Rama. Okay, let's do the reading of the next line. Go ahead, Azari, take it away. The next line in the Rama. HaRama b'hemshech. Yeah, b'chen. Oh, it's not an issur machmas atzmo. Oh, so which means now it has dam inside, so it's not machmas atzmo, the midas treif. It's not meat with the common hashgachos of today. It's something else wrong with it. Well, you have unsalted piece of meat. The blood is making us, the meat is kosher. The meat... for three days, so now the blood's in it. And then it got mixed in with other meats. So there's also no sevara of davar sheyesh lo matirin. Now why would it be a davar sheyesh lo matirin? You could fry it. No, but this is tirchin. Okay, so the truth is that's not what it says. It says that the reason is not because of the tirchin involved. The reason is because... But that's not what it says. I would have wanted it to say that, but that's not what it says. It says the reason is, is because it's not machmas atzmoi. So we have a rule: the end, it has to be there, and it has to be machmas atzmoi. So these are rules that the Rama is setting up for us, right? Are you with us? Are you with me? You're gonna get there. Yes, we did, and I told you we're gonna get to it, right? The Rama. Okay, go ahead. So far the Rama is good. Rama is not saying anything. Go ahead, yeah. The ayin taz. Shechalka Rama. They attacked Rama again. I said, what's the difference if it's machmas atzmoi or it's not machmas atzmoi? The svara is, no, do it b'heter and don't be mevatel it. Back to the question, right? What's the difference if it's machmas atzmoi or not? Who cares? Wait. Wait. You can't control yourself. Wait. Yeah. Do it b'heter. Fry it. Do it. Take care of it. Yeah. So the Rama says the dam is eino mino. Oh. Yeah. So look at the Biur HaGra. Shehadam eino mino chaticha habasar, u'be'eino mino leka chumras. Remember this, davar sheyesh lo matirin? It has to be meat for davar sheyesh lo matirin. But if the issur is something else... What do you mean? Why is that different? Water and issur. What is the difference? The dam inside the meat, how is that different than the water inside the dough? If you look at dam and you take an issur, it's not the meat, it's the dam that's asur. Then you can't say the lumdus of min b'mino, because it's not min b'mino. And so therefore it has to be machnas atzmoi, and not the case of dam. Read the Gemara inside. Go ahead. Biragra. No? Kol hachronim cholkin al zeh, v'ein taz. Kol hachronim cholkim. Yeah, they're arguing with this. Yeah, why? Meaning, if the beluah was a min b'mino, let's say you have bread that has meat treif that's stuck in here, and then you mix it with other meats, then you would say that the svara is... But here the story is because it's not dam. And in dam we're not going to say machnas atzmoi, this svara. That's clear, right? Again.

Techalek on this Rama, okay? So the kegoyn of the Rama means the theory might be good, but not with the case that he brought. It has to do with the dam. When there's dam in there, you can't come and say the klal of davar sheyesh lo matirin. You saw it inside? Read it inside. Read the goyn inside. Go ahead. The Goyn is on the word dam. Says the Gra, wrong. Dam, not true, because if it's dam, it's min b'mino. But the same story with min b'mino, because it's not about machlokes, we're not machlokes. Yep, read it. Yeah. Okay. We're holding now in the Goyn who learns the Rama. Okay, you got it. Okay. Or now you could come and say, actually, why is dam not a good case? Why are they arguing? So the truth is, dam is a weird type of an issur. You know why? It's not that the issur becomes mutar. It leaves. It disappears. It's not that the issur is mutar in 12 hours from now. You took out the issur; there's no issur left. Am I told you that that's the sugya? Sound familiar? Okay, so read it inside. Now, who said that? You! You just said that. So say it again. V'ulai hashe'eilah hacheftza, ha'issur ein lo heter, right? Good? Do we look at the issur? Either it's just not an issur, there's no heter. It's not davar sheyesh matirin; it's just not there. The meat has a heter. You know how you can be matir this meat? Right? Eh? Eh? Geshmak, eh? Okay. So why do the Shach and the Taz hold that what? That it has a problem of a— it doesn't have a problem of davar sheyesh matirin, yeah? But if you learn that the pshat is just do it— what's the difference if it's the davar or the issur? Just do it b'heter, and that's all. Have a nice day. Is davar sheyesh matirin a frumizach? You know, write that down. Is davar sheyesh matirin, we became much more religious than the halacha. That is, why should you be meikel if you can do it tomorrow b'heter? So is there a difference if it's the issur or it's the cheftza? Just do it b'heter, and that's all. What are you doing? Now it makes sense. It's starting to make more sense. Go ahead, continue, yeah. Miu, ayin nekudas hakesef, shemashma, ma she'afilu beluah b'issur... makes no difference. What? It'll always be mutar. Ulei hasheilah, obviously that's the shailah. Do we go after the issur, or do we go after the actual? Okay, so say it one more time, because I don't think you got it clear. I see that you didn't get it so clear. How do I know you didn't get it clear? Because you're not jumping from happiness. So you see? Okay, so read me again from the Rama. Go ahead. From the Rama, from the beginning, from the Kegain. Go ahead. What's the other story that we say it? Go ahead. No? Who? Yes, okay, good. Come on, we're starting fresh, fresh. Fresh. Go ahead. Kuf gimmel, go ahead. V'chein im ein issur machmas atzmo. Machmas. V'chein. Now why do I want the word v'chein? Oh, oh, v'chein. What does v'chein mean? V'chein means just another rule in the halachos of davar sheyesh lo matirin, or v'chein in the same sevara of mamish.

Same svara applies. Rama put it together. What Rama feels now, I have the floor so I can just throw in whatever I want, and this one, and this case, and that case. These are all special halachas. Tell me, if a guy got up and said a halacha about Hilchos Shabbos, and then he put in, of course, chveisa, sfek sfeika, if you ספרדים, and then he put in the teloyim because he has a taloyim meshugas, he'll say that the shiur is... right? That's what I'm saying. No, what I mean to say is the v'chein is—v'chein normally means what? V'chein. And also there's another halacha about davar sheyesh lo matirin. V'chein, in the same vein of what we just learned. Right that down. When it says v'chein, write it down, write down v'chein. When it says v'chein, how do you read the v'chein? So you know how you read it? Chaim, chein, v'chesed, right? Chein. You like chein, or you like chrein? Which one do you like? Okay. And the answer is v'chein could mean v'chein, the same, in the same vein of what we just said about taam and mamash, and we could play this one step further where it's not machmas atzmo. Oh, so we have to compare the sugyas. Now you understand why I'm putting it together. The question is, what's the issue? According to the way the Gaon learns, the issue is about the dam. Is that really the story here? From the story of Tam to the story of Dam, what's the connection from Dam to Tam, and what happened here? Tami, according to the Gra, it's the v'chein about dam. It's a specific case. If it would be min b'minoi, that's balua in it, then we would say that there's a davar sheyesh lo matirin. How did all this come in here, right? The second thing is the nekudas hakesef is cholek, and he says even if it's min b'minoi that's balua, since it's not machmas atzmoi, it's mutar. Why? The third nekudah we find is that the dam is a weird case, because the dam, the pshat is if you'd say lei'ait, it anyway becomes mutar, right? There's no issur. Whatever it is, if there's a sevara, if you could do it b'heter, do it b'heter. So any case, at any time, in any way that you could do it b'heter, don't rush. So how do you explain all these halachos? And the answer is there are gedarim, and that is that it has to be a davar sheyesh lo matirin. So if this davar is only tam, or this davar is not an issur, but it's a davar sheyesh bo issur, not on this the takanah of davar sheyesh lo matirin was said. Now yechap—this is called learning the sugya, just reading the Shulchan Aruch. You understand? You know what the Shach does throughout the siman? He attacks the sevara doesn't make sense. And what's the answer? Yeah, I get it. In sevara, it should all be asur all the time, because do it b'heter. Why? Meyois tov al tihyeh ra. But if you're learning that it's a special din where the Chachamim said, and let's even say the sevara. What was the sevara? Because people are going to come and make on the issur. They'll say, Ah, this issur, it's a davar sheyesh lo matirin, so you know what? I can eat it already today. One second. Not if it's not. They'll come and say, Well, it's only taam, it's beluah. They have other explanations why it's mutar so that you don't have the takanah anymore. That's called learning davar sheyesh lo matirin. I just taught you davar sheyesh lo matirin. Do we come and say whenever that the sevara is, do it tomorrow b'heter? Or is the pshat each case, it's not the davar sheyesh lo matirin, it's the taam. It's not the davar, it's the issur habeluah. So the sevara of, they'll come to, they're not going to come to. It's not the same story. So you look at the Kaf HaChaims, and the answer is...

I found it again. He says it here. Since there is an opinion, he says this lashon: we're meikel whenever there's an opinion l'hakel. And b'makom hefsed, you just put in a little b'makom hefsed and you're good to go. So he does it. The Kaf HaChaim does that. So what do we say about this flour? Can we apply this, what we learned today, to the flour? It has yoshon flour, but it has chadash malt flavoring to it. So again, let's say the klalim, right? It's a davar sheyesh lo matirin. Is that your question? Is it or is it not, based on what we learned today? So l'choira, you can come and say it's only beluah, the sugya. It's min b'minoi. So then it could be aser if it's min b'minoi, right, depending on how you learn the Rama. Then it's yavesh b'yavesh. Then it's min b'minoi, according to this Rama. But if you learn it makes no difference, kol she'yesh issur beluah, then it's mutar. Taz says beluah because it's flour. I understand, but I guess that's called beluah. No, there's a bitul in it, unless you say it's not beluah, right? Nobody's paskening. They keep on telling people, ask your rav what he paskens on it. Yeah, because they don't know how to pasken. It's to say yes or no. It's stam is when you don't know, you say that. That's what happens. You just say it's aser. Yes, are those that say that. When they don't know, they say it's aser. No, what's the Taz say? The Rebbe said it's תמיד it is aser. Especially, you're allowed to breathe air. He doesn't know, so he'll say it's aser. That's all. Whenever in doubt, say it's aser. Okay, you got it. Let's just, let's... you're not walking away happy like I want you to be happy. Do you understand what I just did here? Huh? Not fully, not fully. So can we do one more time till you get it fully? Is that okay? Okay, so do it again. I think you got it till here. You know what? Let me make it easy for you. You'll skip from, you see from here, cross out this piskei teshuva, because I want to make it easy for you. Let me show you what to do. You ready? Can I have this pen for a minute? It's good enough here. Okay, we're gonna tell you not to do this, and not to do this, and not to do this, and not to do this, because this you got. You understood the difference between, right? Hatam lo nirgash, the tam, it's not there. That you, I saw you got that. So let's put in big words right here. You ready? Okay, this is where I'm getting lost. Okay. Could you tell me how this is connected to this? So the simple pshat is vchein another case. It's another case. Is that really it, that he's just throwing everything in, vchein? Pashut vchein, it's in the same vein, the same. How is the fact that it's only tam have to do with issur machmas atzmo? So let's go through issur machmas atzmo. The Biur HaGra says, what's the reason for issur machmas atzmo by dam? Because eino mino. Because the blood is not... is not called mino. Okay. I think it's a piskei teshuva that brings from zivchei tzedek, he brings from one of the Acharonim, the second thing I just told you. Od yesh lomar. The dam is a weird story because the dam is not issur, it's not heter, it's just nothing. Either it's tzaylid, right? Right. So then there was never an issur in the first place. It's not a davar sheyesh lo matirin, so it doesn't really apply to davar sheyesh lo matirin. It's not your classical example of davar sheyesh lo matirin. It's not a heter to the issur, right? Okay, continue. So we have to go back to the issur, the cheftz, right? The issur, it falls away, but the cheftz is still asur. You have to do something to matir it, right? Okay, continue. The issur and another shekol... and issur. Issur aval habasar yesh laheter. Okay, continue. So far, so good, right? They say it's not true. They don't hold it is halo. They're bothered with this Rama. Why? The story with the blood coming out. The story with the blood, they hold—what do you mean? Of course it's a davar sheyesh lo matirin. I'm saying it's of course it's a davar she'ein lo matirin, because they ask, what are you talking about? What's if it's machmas... Remember we saw that they're cholek, right? They're cholek on this because they hold that—why? Because they're asking, what's the difference? At the end of the day, you can have a heter b'heter. Continue.

Mihu? Amihu, ein kosev kesef sheharama mashma afilu balua b'issur shechu... It seems if it's balua b'issur, it should be what? It should be mutar. I don't see the whole sugya. I don't see what you're talking about. Why? Because it becomes mutar, right? Ule'asheilah, im holchim achar ha'issur... Oh, what's the pshat? When you're starting to talk about this thing, right? This thing is this is whatever it is, it's blood. So then whatever this piece of meat is, so then you have to talk about, will it be mutar tomorrow. But possibly, when you're trying to say that the issur is weakening people's eyes, that's when they see the issur. When do we have the sevara that if the issur will become batel, it'll become weak in people's eyes, right? So the whole concept is davar sheyesh lo matirin, so therefore we say, well, let's make it strict batel. But they don't even chap the story because they think it's talui taam. They don't see the thing here in front of them. Means where we can chop away on the davar where it's only taam, where it's only balua, and then the vachein makes sense. Taam and balua, you see in the Rama, it's the same yesod. What? It's not b'ein. You know how you read this Rama? B'ein. Case number one, eina nishma masha. Case number two, it's balua. It's two cases of not b'ein. Okay, tomorrow is what siman? Did you get it? It's getting better? Yeah. Okay, so chazer one more time. What are you doing right now? What are you doing? Making up some work, but I'm gonna focus on this. A few minutes. Could you learn with this guy? Try to learn with him. Okay. Just make, just stick on the vachein, the b'ein and the vachein. That's all, and then we move on, okay? Okay, so tomorrow is what, Kuf Gimel? We're starting a new siman.