After, eating, you should do right away, shtiyah. Hey, drinking right away, I'm sorry, drinking right away, אכילה עד חצי מיל. Eating is still good up to a half a mil. Now this walking a half a mil is a certain amount of minutes, walking three quarters of a mil, a mil sometimes is 18 minutes, so a half a mil would be 9 minutes, 7, whatever it is. Now exactly what does it mean? What about the other times? So the Gemara is going to ask, איבעיא להו, they ask: When we said that when you draw blood, you should drink right away, שתיה לאלתר מעלי. That's what you mean. If you drink right away, that's good, that helps. אבל בתר הכי, what happens if you drink a little later? So what is the peshat? Is it kashi? Is it bad? Is it harmful? או דלמא לא קשי ולא מעלי. Saying drinking right away does good. If you drink later, you don't gain anything, but that's not necessarily harmful. Or maybe the peshat is that now it's good, and later it's harmful? Teiku, don't have an answer. בעו מיניה, similar question in the second half. What did he say? אכילה עד חצי מיל. Eating is good till half a mil. So the she'eilah is like this, אכילה עד חצי מיל הוא דמעלי. Till a half a mil, that's good. הא בתר הכי ומקמי הכי, what about later and earlier? So here we have the two possibilities. Kashi, does it mean that it's harmful? או דלמא לא קשי ולא מעלי, it's not harmful and it's not good, it's nothing, it's just it just doesn't do anything. Teiku, they have no answer. So the Gemara went weiter. מכריז

Rav, Rav made an announcement: מאה כרי בזוזא, when should you buy the כרי? כרי is like lemons, melons, I mean, not lemons, melons. Gourds. What is it? Gourds. Okay. What is gourds? Like squash. Squash, okay, those things, yeah. So only buy it if they'll give you 100 for one zuz. In other words, it's not worth it. It's not healthy food, don't eat it. The Gemara is always talking bad about those things. Those things, yeah, it's always So he said, but if you could get 100 for a zuz, נו, buy it. מאה רישא בזוזא, the same thing, 100 רישא What are those? רישא, Rashi says, are the horns of a בהמה. In other words, the top of the the head. So that people used to eat, whatever part they used to eat, but it's also not healthy. So Animal heads. Uh? Animal heads. So if you could get a 100 for a zuz, fine. מאה שפוותא ולמיכל, if you get 100 שפוותא, שפוותא is the שפתיים, the lips of the בהמה. Even 100 for a zuz don't take, don't take it at all. It's harmful, don't eat it, don't eat it at all. Suppose you need a 100 in order to get some nourishment from it, that's why. Maybe. I know. Otherwise, could have so little. What? You'd have to eat 100 of them? Yeah, you'd eat 100 just to get. I don't know, it says that? Says in English? Kind of sorta. I don't I don't know about this. Once you buy gourds on one hand only if they're extremely cheap, but they are not good sources of nutrition. Well, no, that's what I'm saying. They're not good. So you have a 100 of them, no? No, he's asking It's only a 100, that's, but that's your own peshat already. Thought you're reading from somebody. Yeah, I thought you're reading something. Yeah, kind, kinda kinda, sorta. Anyway, it says that it's very not nothing. So if you, if it's very cheap, it's worth to buy. But שפוותא even if it's very cheap don't buy, in other words the fur, it's not worth anything. Like a like the tongue. Huh? The tongue, yeah. They give you the Oh. But then why did he call it שפוותא? שפוותא, שפה means really the lips, then.

אמר רב יוסף, רב יוסף said, כי הוינן בי רב הונא, when we were by רב הונא, יומא דמפגרי רבנן, the day that the talmidim used to play hooky, the day the talmidim would not, they would be lazy to come to the shiur, to come to learn, אמרי, they would say, האידנא יומא דשפוותא הוא. Oh, so today is a day of שפוותא. ולא ידענא מאי קאמרי, I didn't know what they were talking. Why is a day of שפוותא? What's שפוותא mean? But now he found out. שפוותא means the lips of the בהמה which is not healthy at all, that means a day that they're lazy and they don't want, uh, this is a day that the unhealthy day, this is a day of the of the שפוותא. That's what they called the the the שפוותא. Talking about shawarma, no? Shawarma, yeah. Is that is healthy? Shawarma is unhealthy. Could be made from the lips, no? I don't know. Hey, they weren't sitting around talking. It's quite a phenomenon. Yeah. Talmidim are lazy, nothing new, I think. Yeah. Yeah. How much would you pay for bananas? Anything on bananas? Bananas, they didn't have bananas in the Gemara, funny. We have no bananas. That's why when bananas came, when they found bananas, they didn't know what the bracha to make on it. It's not in the Gemara. They figured it out based on the din, is it אדמה or is it עץ, because the tree, it looks like a tree, but that changes every year. אמר רב נחמן אמר רבה בר אבוה אמר רב, כל האמור בפרשת תוכחה, whatever it says in Yechezkel, the parsha with the Eibishter to the navi, we're not learning Gemara, we're learning Ein Yaakov, he's just So, Whatever is written in the tochacha, Yechezkel has a parsha where he talks about the Eibershter is giving a tochacha, giving a mussar to the Yidden of what how they were in Mitzrayim, and he told how he took you out of Mitzrayim, it mentions different things, that in Yechezkel he compares יציאת מצרים to birth of a child. And he says, even though you guys didn't do things, and he mentions things that you do to a baby when it's born, you didn't do it, but the Eibershter nevertheless did this for you, but even though you didn't deserve it. So whatever he mentions there in the mussar that he's giving בנוגע to the Yidden, עושין לחיה בשבת. That you're allowed to do for a woman that gives birth, so a baby, on Shabbos. In other words, he mentions the the problems that come across and that you have to take care of, so whatever he mentions there, we know those are problems, tza'ar that you might have, וממילא these are something important that you're allowed to do it on Shabbos. שנאמר, what does the pasuk say? ומולדותיך ביום הולדת אותך, and your birth, the day you were born, לא כרת שרך, they didn't cut your cord, ומים לא רחצת למשעי, you didn't wash your water to smooth out your body, והמלח לא הומלחת, and you didn't stretch out the body, what they used to do when the baby was born, they would stretch it and completely different than what they do now. והחתל לא חותלת, and you didn't wrap the child, you didn't diaper the child. So, he's using as a משל, and therefore the Eibershter אף על פי כן I came. So from here we learn out that these are important things. What are they? ומולדותיך ביום הולדת, the day you were born, that's birth, מכאן שמיילדין את הוולד בשבת. From here we see that you're allowed to help a woman give birth to a child on Shabbos. Then it said לא כרת שרך, that you didn't cut your cord, מכאן שחותכין את הטבור בשבת. Here we see that you're allowed to cut the cord on Shabbos, even though cutting the cord is a melachah. Yeah, because you're you're cutting skin, is it bleeding? Yeah, but the but but he says you're allowed to because of pikuach nefesh. ומים לא רחצת למשעי, says you didn't wash to smu- smooth out your b- the body, מכאן שרוחצין את הוולד בשבת. Here is that you're allowed to wash the child on Shabbos, because if you don't wash, they get an infection, it's dangerous. והמלח לא הומלחת, and you didn't the word המלח could mean salt, but what it means he didn't stretch it out, so mimela the the the skin get hardened, whatever, מכאן שמולחין את הוולד בשבת. Here is show that you're allowed to do this on the baby on Shabbos. והחתל לא חותלת, and you didn't diaper it, מכאן שמלפפין את הוולד בשבת. Here we see that we could diaper, we could dress the kid on Shabbos. All this shows that this is import- these are important factors in the birth of a child, umimela from here we know that this is important even on Shabbos. How does he make the connection to Shabbos though again, how did you just say it, from from this book? We see from here what is the process of the birth of a child which happen has to be done. Now,

since he tells us this is what has to be done, that we understand that that's important for the life of the child, umimela we understand automatically that you're allowed to do this on Shabbos. This doesn't talk about Shabbos, this is just a משל anyway. Right. So, But I still don't know the logic. What what does it have to do with Shabbos? How does it have the connection to Shabbos? If I tell you that this and this, you don't do it, If you don't do it, it's dangerous. Whatever you do with Shabbos is dangerous. You could make your own conclusion: Oh, if that's the case, then I'm allowed to do it on Shabbos. No? Pikuach nefesh. Yeah, that's it. So, here we're telling us how those are important, I mean those are nogea to the life of the child. Now we make our own conclusions: If it's this important to the life of the child, umimela you're allowed to do it on Shabbos, because on Shabbos you're allowed to do anything which is to save the child, save the mother, save the child. זאגט די Mishnah, this is the famous Rabbi Eliezer deMilah. Rabbi Eliezer Rabbi Eliezer says... Rabbi Eliezer deMilah, the name of the perek. רבי אליעזר'ס שיטה בנוגע מילה, the whole perek is called like that. He says you're allowed to prepare Normally, we know you're allowed to be mul on Shabbos, but you can't do preparations. L'mashal, if you don't have a knife, I'll make a knife on Shabbos. You can't. And Rabbi Eliezer says, anything that's needed to prepare for the מילה, הכשר מצוה has the same din like the mitzvah. Just like you could do that on Shabbos, the mitzvah itself, you could do this. So

Rabbi Eliezer says like this: ואם לא הביא כלי מsub-Erev Shabbos, if you didn't bring the כלי, for instance, you didn't bring the איזמל, the the the knife on Shabbos, in ערב שבת, מביאו בשבת מגולה. You could bring it on Shabbos, but make sure to be open, uncovered, so people should see, because otherwise people will see you carrying and they won't know that this is for the מילה. למראית עין. So they'll think okay, I could do an aveirah. So, therefore, that you're allowed to carry it, the Rabbanan say you're not allowed, but Rabbi Eliezer says you are allowed, but make sure to make it open. ובסכנה Huh? למראית עין. Yeah, otherwise למראית עין. ובסכנה, if it's dangerous, it means if you're living in a place where the government said you're not allowed to do מילה, and if you're going to walk around with a מילה knife uncovered, so who knows what they'll do, מכסהו. You could cover it, על פי עדים. First show it to two עדים. Show two people that this is a knife for מילה and that's what you're going to carry, then you could go outside and you could cover it. Brengkt di Gemara, אמר Rabbi Yitzchak, Rabbi Yitzchak said, עיר אחת היתה בארץ ישראל, there was a city, one city in ארץ ישראל, שהיו עושין כרבי אליעזר, they did like Rabbi Eliezer. And the interesting part of it is, we don't paskan like Rabbi Eliezer, but they did paskan like Rabbi Eliezer. And what happened? והיו מתין בזמנן. They all died in the right time. In other words, no one died at a young age. Zechut, cuz they did it, even though we don't paskan, but they did it for the sake, because by them the mitzvah of מילה was so important. So that zechut made them that all died only on time. Doesn't say where. He said Rabbi Elazar D'Kfar Nevuchai, not in this. That's Rabbi Elazar ben Yaakov. And this could be the famous Rabbi Elazar סתם. It's Rabbi Elazar ben Yaakov, or could be this is Rabbi Elazar, סתם, but usually סתם it's to say, but you never know. ולא עוד, and more than that, אלא שפעם אחת גזרה מלכות הרשעה שמד על ישראל, there was one time that the Roman government was גוזר against Yidden, made shmad. Shmad doesn't mean that's what we call shmad, to convert, but they were גוזר גזירות against the Yidden, על המילה, and they were גוזר that they shouldn't do milah. ועל אותה העיר לא גזרו, and that city they didn't make the gezeirah. So all the zechut that they were so careful with mitzvat milah. Tanya, it says in a braita, רבן שמעון בן גמליאל אומר, רבן שמעון בן גמליאל

says, כל מצוה שקיבלו עליהם, they were, ישראל עליהם בשמחה, any mitzvah that the Yidden accepted and they do it with שמחה, כגון מילה, like milah, which is done with שמחה, כתיב it says, שש אנכי על אמרתך, I'm happy על אמרתך. What does אמרתך mean? אמרתך has two taytshn. Sometimes אמרתך could mean cutting, אִמְרָה could be cutting, and אמרתך also means saying. Which was the first saying that the Eibershter said to any level of Yidden to do? Mitzvat milah. Hashem' spoke to Avraham for the mitzvat milah. That was not said to Avraham, that the Eibershter says in the Torah, but said to a person, that's אִמְרָה. But anyway, the Gemara darshens that אמרתך goes on milah. And the pasuk says, שש אנכי על אמרתך, I'm happy to do the mitzvah of milah. So any mitzvah that they kept, they kept, accepted with simcha, like מילה, עדיין עושין אותה בשמחה, we still do it with simcha. Yeah, yeah, yeah, but David Hamelech said a fact from years before. Yeah, yes, as a fact. And it's interesting. Huh? It's always, yeah. Both, the beginning and the end. הכל הולך אחר החיתום, and also the beginning is the foundation, so the foundation always counts. But the chiddush of this is, that לכאורה מצות מילה should not really be done with simcha, it should be sad. You're letting your child get cut and hurt. So, I mean, we would, we would do it anyway, every Yid will do the, a Yid will do the mitzvah, but to say to, so what's the, what's the simcha? But you see, because the Eibershter said so, with simcha, even though it hurts. And we

don't say Shehecheyanu for that reason, cuz it's צערא דינוקא, cuz it's a tzaar for a baby. So we don't say, even though it's a mitzvah and it's a mitzvah that comes only once in a while, so you should say Shehecheyanu. Well, the Munkatcher writes that. The, not like the, the Minchat Elazar writes that he was mal thousands and thousands of children, and he can testify it doesn't hurt. It doesn't hurt. Ay, the child cries? He says, you could diaper the child, he also cries. It doesn't, he said, I don't know where he knows it, but in other places it says differently. No, I think he's the only one that writes it. He says that there was no, there's no tzaar. But they do say, scientists, I mean, found, I remember not long ago it played, said two years ago, three years ago, that the day a person feels the least pain is on the eighth day of birth. Why? That's the nature. No, of birth. But the Eibershter said to be mal on the eighth day, so they say, has nothing, nothing to do with, they don't even know about, nothing to do with milah, that they figured out that the least, that's by, I saw once written up, so, I don't know. That's also true. That, I think, the Rambam even writes. The Rambam writes, I think, writes that also. There's a different reason. It says, Gemara says, שיעברו עליו שבת אחת, so you should have at least one Shabbos pass, but that's one thing. Then I think the Rambam made in the book, I think, says that the blood clots better then. But I heard that this is what they figured out. Okay, I guess they know what they're talking about. Right, right, it says, that's what he said, but the Munkatcher writes, here it says, the reason we don't say Shehecheyanu cuz צערא דינוקא, cuz it's a tzaar, it says. It says you have tzaar. She's not stopping. Can I just try to finish to the end?

וכל מצוה שקיבלו עליהם בקטטה, any mitzvah that Yidden accepted with an argument, כגון עריות, forbidden relations, כתיב it says וישמע משה את העם בוכה למשפחותיו, people were crying, משה heard. Why were they crying? על עסקי משפחותיו, because the Eibershter told them that you can't mix families, there's certain relatives you can't marry, so they're upset. עדיין עשויה בקטטה, even now they're still arguing over it. לית כתובה דלא רמיא בה תיגרא, there's no marriage that you don't have an argument. Definitely. Every time there's no match made without it, yes, there's always an argument. They say even with the Divrei Chaim, when he did a shidduch, oh yeah, I forgot, when he called his mechutan before the chuppah, he called his mechutan into the room and he says, \"Let's argue.\" He's like, \"What are you talking about?\" \"If we argue now, we'll be yotzei, at least we'll know that we'll do...\" I'm going to get to the bottom of it. What? I'm going to figure it out. Figure what out? How all this works. What? Africa.