Somebody had a tallit in the morning. Okay. Gemara here in Kiddushin דף ח עמוד א. Gemara brings a baraisa in connection to something that has to do with Kiddushin, but the baraisa itself has nothing to do with Kiddushin, but we'll discuss the baraisa. Baraisa says: עגל זה לפדיון בני. If a person says to a kohen, when he has to do the pidyon haben, he has to give the five shekalim, the five sela'im to the kohen, so instead of giving him five sela'im, he gives him a calf. Says \"take this calf for the pidyon haben.\" טלית זה לפדיון בני. Gives him a tallit or a garment for my pidyon haben. לא אמר כלום. Doesn't mean anything. It's not pidyon haben. עגל זה בחמש סלעים לפדיון בני, if he says to him: \"take this calf and take it instead for the value of five sela'im,\" or טלית זו בחמש סלעים לפדיון בני, \"or take this tallit for the value of five sela'im,\" if he adds these words, בנו פדוי. It does work. It's worth five sela'im. Oh, Gemara is going to ask: האי פדיון היכי דמי? What what case is happening here? אי לימא דלא שוי, if the case is where it's takeh not worth five סלעים, כל כמיניה? What do we care what he says? He says to him \"take it for five\", but it's not worth five. So so it makes no difference. So what's the pshat? It is worth. If it is worth, so why is the first case no good? If he gives him something that's worth five sela'im, because you don't have to give mamash money, you could give שווה כסף, so why is it not good? Worth to who, to the receiver or to the giver? Not worth? So Gemara answers like this: כגון, the case is, דקביל עליה. באמת לעולם דלא שוי. The case is it's not worth. And since it's not worth and you give it to him, it's not five sela'im, you didn't give. But the kohen accepts it as if it was worth five sela'im. כי הא דרב כהנא, like Gemara tells, רב כהנא שקל סודרא מבי פדיון הבן, פדיון הבן, רב כהנא was a Kohen or whatever place it's... He took Pidyon Haben, and he took a סודרא, a head covering, and it wasn't worth five סלעים. אמר, he said, אמר ליה, he said to the father: לדידי חזי לי בחמש סלעים. \"For me it's worth I I need it, and I I want it, for me it's five סלעים.\" Even though the Torah specifies, it has to be at least The Torah specifies it. Right. Even though, yeah. אמר רב אשי, רב אשי said: לא אמרן אלא כגון רב כהנא, this only applies to רב כהנא or someone like him, דגברא רבה הוא, it's a great man, ומיבעי ליה סודרא ארישא, and he needs a head covering. Those days not everyone wore head coverings, a great person, so he needs it. So to him, if he needs it, let's say he needs it, his got lost, torn, and he finds one and it's worth only three, and the guy'll tell him \"I'm only selling it to you for five\", he'll pay five! Because he needs it. So a guy like that, since it would pay five, it's good. They don't wear yarmulkes, skullcaps? Huh? No, not everyone, no. אבל כולי עלמא לא. Other people, not. If someone just says \"no, I'll give you this, it's only worth two סלעים\", and the guy the Kohen says \"oh, it's okay with me. So לדידי שוי לי, to me it's worth\", it doesn't work. כי הא דמר בר רב אשי, because we find like מר בר רב אשי זבן סודרא מאימיה דרבא מקובי, מר בר רב אשי bought a סודרא, a head covering from the mother of רבא מקובי, שוי עשרה בתליסר, it was only worth ten, whatever, and he paid 13. Because if you're a great person and you need it, you need it. This is Gemara. So wait, Pidyon Haben is a special situation? Pidyon Haben. Hold back, we should check it. Yeah, yeah. Pidyon Haben is a din if he says לדידי שוי לי. So although it's not worth it, it becomes worth it. If he says לדידי שוי לי, only if like by Rav Kahana. We're going to hold this is the sugya we're going in. Comes the Ran, the Ran says azoy: quotes the whole Gemara. ונראה, the Ran says, okay? דהוא הדין, that למי שדרכו ליקר, that the same thing would be if something eventually will become more expensive, באיזה חפץ שנתן לו לפעמים דמיו עולות, that if something is not worth three, but sometimes it is worth sometimes it is something is not worth five, but sometimes it is worth five, the Ran, it also helps. That was as long as it will eventually become that price. And he brings a re'aya to it. מיהו משמע, it comes out, דביניה שדרכו ליקר וכיוצא בזה עד כדי דמיו עולות. It has It's not that that it'll get more expensive, it has to get more expensive to the price of five. אבל בהא הכא, but if it will never get that price, לא מצי אמר דלדידי שוי לי, can't say to me. That's I give you something that's only worth two and the guy \"to me it's worth five\", that doesn't help. That's what he says. It has to be that it will sometimes become that price. A real market value. So it's not a market value now, correct, but it's possible that that price will usually Right, something like that. Right. Something like a calf, cuz it's going to get more valuable as it grows up. No, it doesn't mean that. It has to be this size together, this This one is בעצמו going to be worth five, not because it will grow. No, not because it'll become more expensive. It'll become more. Always, if you add something to it it'll become more. But that this, the way it is, at one point it will be, the price will go up. That would be סחר. Fine, it's usually fine.

אלא, the Ran says, שיש לתמוה על הרמב\"ם ז\"ל. I have a kashya on the Rambam. שכתב, the Rambam writes in פרק י\"א מהלכות בכורות, and he says this din, the Rambam quotes the Gemara, and he says like this: נותן לו כלי שאינו שוה בשוק חמש סלעים He gives the kohen a כלי which in the market is not worth five סלעים וקיבלו עליו כהן בה' סלעים, and the kohen says, \"I'm taking it as if it's five סלעים\", הרי בנו פדוי. The son is redeemed. ולא חילק בין דרכו ליסחר ובין לאו, and the Rambam doesn't make a difference if it's going to get more expensive. It's mashma from the Rambam that it's only that it's not not not only if it'll become more expensive, it's anytime the kohen says, \"לדידי שוה לי\", it's good enough. Okay, so he has שיש לתמוה על הרמב\"ם. He says, \"I wonder, I have a kashya on the Rambam, why the Rambam says that.\" Cause he says it has to be, comes out it has to be this way. Then the Ran continues, ומשום הכי אני מסתפק. This word is important, ומשום הכי, therefore, right after he quotes the Rambam, and he asks this, says, \"I don't understand the Rambam.\" So after he quotes the Rambam, he says, \"And therefore, ומשום הכי, I have a safek.\" The Ran says. What's the safek? המקדש בדבר שאינו שוה פרוטה. If Kiddushin, you have to give a perutah, if he gives something that's less than a פרוטה, אם מצי אמר לדידי שוה לי. What happens if the lady says, \"To me it's worth a perutah\"? Yeah, even though it's worth less than a perutah. Lichorah, what's the if here he could do it, why can't he do it over there? So he says, the efshar could be כיון דלא שוה מידי, since less than a perutah is worth nothing, לאו כל הימנה, so she's not believed, you don't accept what she says, לאוסופי אדרבה דמפקע כספא to make it kesef. והכא שאני, here it's different, כיון דממילא ממונא הוא. Here it's mamon. אלא מאי, it's not five, it's three. So כי אמר לדידי שוה לי מהני. If he says, \"To me it's worth five,\" it's But in a case where it's less than a perutah, I don't know what will be the din if the kohen if the ishah says לדידי שוה לי. But that's a pidyon, it's not necessarily a pidyon. Yeah, but the idea is the same. Saying לדידי שוה לי is enough even though it's not worth, so maybe it's maybe it could be maybe yeah, maybe not. But how could it be worth Well, you see by the kohen, no? No, I mean by a by an ishah, why And why by a kohen, yeah? But that's this is after this the Ran. Just accepting getting a hana'ah from something even though it's like has no buyers at all. No, but the hana'ah has a value. The hana'ah has a value. Uh-huh. In other words, if you say to pay her for, \"Come and dance for me.\" It's a dance that she would go to the concert and pay $5 for it. So she's getting $5. So you have to evaluate. In the case of hana'ah, the Beit Din will have to evaluate to see how much that hana'ah is worth. It has to be worth a perutah. But what happens if she says, \"לדידי שוה לי\"? He gives her something that's not worth a perutah for kidushin. That's the she'eilah. If she's if she's willing to accept it, she's willing to accept anything for kidushin. She didn't accept. She wants to get married. Fair enough, yeah.

Here we have on the side of the Ran, there's Chiddushei Anshei Shem. And he says like this: He doesn't understand what does the Ran sevarah, \"umishum hachi\"? After the Ran quoted the Rambam, again, what did the Rambam say? According to the Ran, the Rambam didn't make a difference whether it'll become more expensive or not. The Rambam just says if the kohen says if it's worth less than five, and the kohen says, \"To me it's worth five,\" fine. Comes the Ran and says, therefore, umishum hachi, therefore I have a problem, I have a ספק. The ספק is, if an אשה takes less than a פרוטה. What does it got to do with with with the Rambam? Umishum hachi means because, because of what I just said before I have this Isn't this a ספק on its own? The the Ran should have asked a ספק, we learned in the Gemara that by the כהן it works. The שאלה is, does it work by an אשה also? By the כהן, from five from less than five to five it works, does it work from less than a פרוטה to a פרוטה? Why is it umishum hachi? Because of what I said before, because I brought the Rambam now because of that I have a problem? And according to the Ran, it's not a שאלה. It comes down to the same שאלה. The שאלה is, can we learn out the דין by an אשה from the case of the כהן? So it's a שאלה. Now, on the other side here, this is on one side, on the other side of the Gemara there is a גירסא, and instead of umishum hachi the גירסא is supposed to be וממקום אחר. And after he brings the Rambam, he says, and still, umishum hachi is not because of that, and still I have a ספק, which is also not understood. What do you mean, and still? It's like saying like this: It's not for the Rambam I have, but I have a ספק. None of that, for the Rambam it's still a ספק. Why is there more ספק according to him? In other words, whichever way you're going to drey a kop here, אי משום הכי, אי מקומו כן, it's not understood. The ספק is a separate ספק. What does this have to do with what you said before? Then let's get to בכלל. The Ran said that the Rambam argues. He says clearly it has to be דאיכא למיסקיה, it only works if it will eventually become more. He said the Rambam argues. Not everyone agrees with the Ran that the Rambam argues. See, I'm going to say clearly the whole raaya he has, since the Rambam brings the din that he says to me it's worth five, it's okay, and the Rambam didn't write that this is only if it will become. Is that raaya that he holds no matter what? Not everyone agrees. There are poskim, Kesef Mishneh, the Beit Yosef, they all say that the Rambam holds like the Ran. A לשון Rambam is no raaya. On the other hand, the Taz and the Bach, Bach and the Shach, they all say that the Rambam argues, that the Rambam argues like what the Ran says. Now the question is, we have the kashya of the Ran on the Rambam. Why takeh? If it's not דאיכא למיסקיה, if it will never become five, what does it mean that he says to me it's worth five? How how in the world does that work? So here we have like this: We have the Taz and the Bach and the Taz say that because he said לדידי שוה לי, that to me it's worth five, it's as if it's five, which is not an explanation. What is the peshat in this? What does it mean if it's not worth five, but he says to me it's worth five, how does that help?

The the Shach says a different vort. The Shach says that the Rambam learns like the Bahag. The Bahag says that the reason it works is because the Kohen was mochel. You have to give a person five, the Kohen is mochel. What happens if I owe you $5, I borrow $5, and I come back and I say I've only got only have three? You have a right to say you only have three, to me it's good, you owe me five, I'm mochel the other two. A person could be mochel. So the same thing the Bahag says בנוגע the Kohen, that why does it work, according to the Rambam. The Ran, it works because it will eventually become more. But according to the Rambam, it's because The Behag doesn't say pshat in the Rambam, the Behag says on his own, the Behag was before the Rambam, but the Shach says that the Behag, look, the Rambam learns like the Behag. A mechilah doesn't change the value though. Huh? A mechilah No, but it but it but it doesn't matter. It doesn't change the value, like if I owe you $5 and I give you something which is only worth three, and you'll take it and say, okay, enough, you don't have to give me more. It didn't change the value, but it's but I but I, but I said I gave you five, so you also get five. It has to be five. Okay, we'll we'll let's look at this, go into this now. And and he even says, the Behag says, that's why the Gemara says that this only works by Rav Kahana. Only a gavra rabbah, a great person, is able knows how to be mochel. And memeila, only by a person like that it works. Is that Rambam? That's how the Behag says, and that's how the Shach learns the Rambam, too. So, whichever way we're going to learn, the first way to learn that the Rambam learns that it becomes as if it's five, is not understood, how does it become as if it's five? And the Behag's pshat is also not understood. First of all, what do you mean it's only by a great person who knows how to be mochel? I mean, why do you have to be a great person to know how to be mochel? Everyone knows how to how to be mochel. I I say I don't care, but what what's the problem? But besides that, the Minchat Chinuch asks a machtige kashya on the Behag. Mechilah doesn't work by פדיון הבן. Did you ever hear of mechilah by פדיון הבן? If I come to the kohen and I have to give him five, פדיון, and the kohen says, \"You know what? I'm a nice guy, don't give me any money. Just\" he's mochel, does it work? There's a din, you have to give you have to five shekalim. You have to give five sela'im. Mechilah doesn't work by פדיון הבן. And now I want to explain takeh what the pshat mechilah doesn't work, and just to go a little bit into this, to elaborate on this inyan. פדיון הבן you could learn in two ways. The fact that you have to give the money is a pure mitzvah. It's a mitzvah. Now if it's a mitzvah, obviously you can't be mochel. You're going to come and be mochel my tefillin, you don't have to put on tefillin tomorrow, I'm mochel you? You're going to be mochel my mitzvah? The kohen has no say in it. The kohen has it's a mitzvah that the father has to do. How's it possible that a person should be mochel, the kohen is mochel the mitzvah? Okay. But then there's another way that it's, even though בעצם באמת it's a mitzvah, but it's a mitzvah that turned into ממון, into דיני ממונות. Now I'll elaborate a little bit on this. There is, the Gemara before says, and maybe we had a shiur on this in that sugya, I think we did, that מתנה על מנת להחזיר works by Pidyon Haben. We spoke about that shiur, no? That if you give a present on condition that you give it back, works by everything except by Kiddushin. Yeah, we spoke. But by Pidyon Haben it works. So if a guy comes to a kohen and gives the kohen, says, \"Here's five שקלים, on condition that next week you give it back to me.\" ומחזיר לו, it's it works. Comes the Ketzot HaChoshen and he asks a she'eilah, how does it work? Imagine you owe somebody money. I owe you five and I'll pay you with a מתנה על מנת להחזיר? I'll come to you and give, you know, I owe you $5, here's $5 on condition you give it back to me tomorrow. And I'm יוצא the payment, yeah? See, if I accept it. Oh, if you accept, you don't have to give anything! I mean, accept that No, no! You're saying it's a דין, not because you accept it. If you accept that, you could say don't give me anything either. I'm saying the דין is that if I give it to you, you can't say you can't say you're not יוצא giving. Doesn't make any sense. What if he did give $5 and he didn't say anything, and then the kohen returned it? That's okay. No, that's no problem. But we're saying even more, you could even give it lechatchilah as a $5 on condition you return it. But he asks, how does it work? You owe the kohen $5, how how does Best if he, practical though. He still got his $5. So he says the answer is, because it's a mitzvah. It's not a דין ממון, it's a mitzvah. And by a mitzvah, just like by other מתנות כהונה that you have to give, there's a דין מתנה על מנת להחזיר works, so this also works. So if it's like paying someone a loan, you owe someone $5, can't give him a מתנה על מנת להחזיר and say, \"I'm giving you, and then, you have nothing to say about it, I've paid you.\" But this is a mitzvah. To do the mitzvah, the din is that מתנה על מנת להחזיר works. So then, he asks It's a mitzvah on the kohen also? Yeah, that's another story, yeah. It's a mitzvah on him It is, but that's that's a longer business. That's what he says, ממילא מתנה על מנת להחזיר. Then he asks a kashya, \"I don't understand,\" he said, \"if we look at it as a mitzvah, how come there's a din if there's a child which is a safek if they need פדיון הבן or not?\" What's safek? You don't know if he's firstborn or not. You don't know if the woman had another child before, there was a child that came before which is a safek if that ruined it or not, because it depends sometimes, whatever, there's a safek. So the din is המוציא מחבירו עליו הראיה. Since you have the money, the kohen is the one who wants, and always when there's a safek if you owe it or not, you don't pay. So he asks a kashya, \"If it's a mitzvah, then it should be, what's המוציא מחבירו עליו הראיה, you have to pay it.\" And he doesn't answer. The answer really to the question is that it's both. It starts with a mitzvah. The reason why you're doing it is only because of a mitzvah. What is the mitzvah? The mitzvah is to give him the $5. So the chiyuv is lechatchilah it's only a mitzvah, therefore מתנה על מנת להחזיר works, because that's lechatchilah, you're only חייב מתנה על מנת להחזיר, not more. But when you have to come to give it, now when it turned into, what is the mitzvah? To give him money. So mimela it becomes a money thing. I I think I once spoke about the ribit, the same idea, the machloket between the גאונים and the Rosh. If the din is like this, that if you, you have to give interest, and if you did give interest, you have to give it back if it's interest, if it's רבית דאורייתא. What happens if a guy's mochal? The malveh says, I mean, the malveh says the loveh comes and says, \"You have to give me back my interest, I gave you, I'm mochel.\" Comes the Geonim and say it doesn't work. כל רבית שבעולם מחילה היא, every ribbit he's mochel, so this doesn't work. And the Rosh says no. The Rosh says lechatchilah you can't even say, \"I'm giving it to you, you're mochel\", but to give it back, you could be mochel. And what's the sevara of the machloket? So a bunch of sevarot, but the Rebbe explains it clearly. He says like this, definitely it's a mitzvah. See, the sevara of the Geonim, they claim why can't you be mochel? Because the reason I have to return it is because it's a din, it's not because I owe you the money. I don't owe you the money, you gave it to me, it's mine! The Torah said give it back, so how could he be mochel what the Torah said? Torah said give back. And what does the Rosh hold? That it's not a mitzvah? So the Rebbe explains, the Rosh holds it is a mitzvah. But what is the mitzvah? The mitzvah is I should fill up the חסרון you had. You have missing now that money, so the mitzvah is give it back. So now if the mitzvah is to give you back your money, it's up to you to, you could say, \"Well, as if I got it.\" So it's a mitzvah that turns into mamon. The same thing with pidyon haben. It's a mitzvah, but it turns into mamon, and that's why if it turns into mamon, if there's a safek, what's the din by safek when there's a a safek by mamon? המוציא מחבירו עליו הראיה, you don't have to give. Then I had a question: if it turns into mamon, why can't the kohen be mochel? So there's a different reason. The kohen could be mochel, it's mamon and the kohen could be mochel. But there are so many other kohanim, what that one kohen could be mochel, because he's mochel takes away the chiyuv? In theory, if you can get all the kohanim in the world to be mochel, maybe talking. But you can't do that, so the bottom line is you can't be mochel. So the bottom line, whichever way we learn, whether we learn it's a דין מצוה or it's a mamon, you cannot be מוחל פדיון הבן. So what in the world does the Bahag say? The Bahag, so the Minchat Chinuch has this she'eilah, the Bahag says that why is it work when he says לדידי שוה לי, \"To me it's worth\", and it doesn't ever have to be worth that much like the Rambam learns, the way that I learned pshat the Rambam that the Rambam argues? So So, how does it work here? Comes You say this returns it to mamon. Is that like half-saying sevara? I mean, like how somebody has an obligation to do the mitzvah, because the mitzvah is the mamon, it's dealing with the mamon. It's the object of the mitzvah is the mamon. Right, but the mitzvah is that you have to give him the money that he lost. It's not a mitzvah to have to give him money. So the mitzvah is on the giving, and the mamon is the What you have to give. Mhm.

Comes the Reishit Bikurim. Reishit Bikurim written by the Brenever Weinberg? That's how he's known, Brenever Weinberg. He was from the פוילישע גדולים. He happens to be a one of the Rebbes of Rabbi Piekarski, the Rosh Yeshiva from 770. And he used to speak in a shiur, he used to say, איך האב געהאט מעשה רבי'ן. So the regular one was the Eretz Tzvi, was a talmid of the Avnei Nezer. Then he also said he learned quite a few years by the Reishis Bikurim. Was a big gaon. He once showed us a card he got from him, a postcard, and he writes there you shouldn't cry every day. He was from the פוילישע גדולים, he was a So he writes a sevara, peshat in the Bahag. He said like this: it says in in the Rivash, brought down in Shulchan Aruch, the Alter Rebbe in Shulchan Aruch brings it: you can't do פדיון הבן on Shabbos. Why? If you're going to give money, it's muktzeh. If you're going to give an object, you can't do it because it looks like mekach umemkar. It looks like you're doing business. And he explains: what's the business here? The peshat is not the fact that you podeh your son is business. The peshat is like this: be-emet you have to give money Because of marit ayin, or because you're actually doing business? It's it's like, it's not a to come into also on Shabbos, there's no such thing as A what? On Shabbos, the only question of of a of an item is because he'll carry it. No, no, because of What what's only if he'll carry it? You can't do פדיון הבן on Shabbos for this this reason: if it's money, it's muktzeh It's purely muktzeh. and if it's not, if it's an object, what you're doing is doing business. or whatever it is, he might carry it No, no, no, the Rivash says because it it is like mekach umemkar, like a business. So is like making kinyan also? Is he makes taking There's no kinyan, there's no kinyan by the Why, you're giving him... you mean you're giving it in his hand That's what he says, the reason is because it's like business. The kinyan is also because of business. Right, because he's giving him the He's giving the five dollars for the kohen. Right, as if he's giving him a kli to get the son, it's like a business. But he tanehs, that's not the peshat. The business is not the פדיון הבן. Here's what he says, פשוטע חקירה. The Torah says you have to give five shekalim, you have to give money. Then, when it says that you could give שוה כסף, to give objects, because if you give an object, as if you sold him the object for the money. So the mekach umemkar, he says, is not the פדיון הבן. The mekach umemkar is the exchange that שוה כסף is worth is you could use, is because you exchanged it for money, as if you exchanged it for money. father, the five the five shekalim. Right, not the not the בן. If he's giving him the five shekalim and he's giving him in which the שוה כסף, so it's as if they're exchanging that. So he says, so it comes out like this: when you give שוה כסף to פדיון הבן, you're exchanging it for the five שקלים. That you could be mochel! You can't be מוחל פדיון הבן! But I could give sell you something that's worth three for five, I and I'm not jipping you, I'm telling you lechatchila it's worth three, I want you to give me five for it. And you say, okay. You're mochel. You could give me an extra extra two, you could do that. That's what the Bahag means, he teitches. The Bahag means, when the question on the Bahag, the Minchat Chinuch asks, how does the Bahag say that you could give three and it's like five, because you're mochel the other two? How does mechila work by פדיון הבן? So he says, it's not mechila of פדיון הבן, it's mechila of you're really giving him five. How did you get five? Because you exchanged it for five, as if you he he gave you you gave him five for the worth something worth three. So mimela the the money, the extra two dollars, when you exchanged it, you were mochel. That you could be mochel. Mimela, he says, answered the peshat in the Bahag. But it's not mashma from the לשון, not of the Ribash and not of the Alter Rebbe, that the exchange that they're talking about is the exchange from the כסף לשוה כסף. It doesn't He says it looks like the פדיון הבן itself is an exchange. And like this So then that makes it a kashya. you cannot do on Shabbos, right? It's transactions Right, that's that's if he's if he can't do it. But not the whole thing is trying to say that what you're doing is you're exchanging changed the money for שוה כסף. So we have to find the peshat, a different ביאור. So try to explain what you could say the מחלוקת is, the Rambam and the Ran, what the peshat in the Rambam. A little bit abstract, so or you'll take it or you'll leave it.

There are many places in the שיחות where the Rebbe explains certain things, like for instance, machatzit hashekel. The Rebbe says machatzit hashekel, even though there's a certain amount of machatzit hashekel, it's He says it calls up a שיעור עצמי. It's not a שיעור מצטרף. A שיעור מצטרף means that you have the value of a certain thing, it's worth so many so many pennies. A dollar is a hundred pennies. Then he says there's a שיעור עצמי. There's a din in Rambam that you can't give מחצית השקל parts, you can't give today You know, I'm going to pay it out, today I'll give מחצית השקל is ten גרה, I'll give today one גרה. Well, you can't do that. So he says why? So like a teshuvah says, because it's שיעור עצמי, it's like one unit of five and so it's not a שיעור מצטרף. It's not like the value of the value of five is made up of five five coins. This is this is the מחצית השקל. The Rebbe explains the same thing לגבי other things you find. לגבי the מן. The מן was a עומר. I mean, מחצית השקל, not חצי שקל Forget it. מחצית השקל. That's it. That's ten גרה. A בקע. It's called a בקע also. That's right. Yeah. They go together. The מן, so the Rebbe has a whole אריכות that the מן was a עומר. And it says whatever you collected, המרבה לא הירבה, the one that collected more came home with an עומר, the one that got less, cause it's not the מן was not a שיעור מצטרף, a שיעור that's made up of little bits and it add up to a certain value, a certain amount, but a שיעור עצמי. Not a שיעור מצטרף. The Rebbe brings a דוגמא from the famous There's a famous Gemara with Yom Kippur, the כותבת, which is a very שווערע גמרא. The Gemara says, what's the שיעור of Yom Kippur, that you're חייב כרת for eating, if you eat like a כותבת? See what the size is, it's almost like the size of an egg. And the Gemara says, what's the reason for that שיעור? So the Gemara says, because when a person fasts, and you eat that amount, it's מייתב דעתיה. It like makes you calm down. פרעגט די גמרא, what do you mean it's calm, it depends how big you are. For a small person, that's enough, for a big person, you need more. So the Gemara says, no, no. No matter how big you are, or how small you are, a ככותבת is מייתב דעתיה. If you're very big, it's מייתב דעתיה a little bit, if you're very small, a lot. Now what in the world does that mean? As the Rebbe explains that the pshat is it's a שיעור עצמי that has a certain accomplishment. Not to get into the the ביאור of it. Like בישול בשבת. Like בישול בשבת, yeah. There's a certain חצי שיעור, whether it's by itself it's something or you have to have the other part. So the missing חצי is missing the other half therefore it's Yeah. Rabbi Yochanan and Reish Lakish. If it's אסור מן התורה or not. The she'eilah when it comes to, now let's go to פדיון הבן, the five shekalim, is it a שיעור מצטרף or a שיעור עצמי? Is there a unit of five, it's so it's not The unit of five means it's not the value of five shekalim, it's the unit of five shekalim? Or is it, no, it's pashut it's the value of five shekalim, that's what it is. Now it's possible to say, which is not even true, that it depends what you know if if if פדיון הבן is just a separate kind of mitzvah, then there's a mitzvah of five, you could say. A שיעור עצמי. If פדיון הבן is as if you're buying the child, then you pay for the value. Now it sounds stupid, you're buying the child. But nevertheless, if you look at the נוסח, what do we say by פדיון הבן? מאי בעית טפי, you tell the father, what do you want? You want your son or you want the five shekalim? And the father answers, I want this, my son. Oh, here's the five shekalim. What, you're selling the son? So they talk about it, what does that mean. So it shows there is something there. So if it's buying, then you could say it's a שיעור מצטרף, because it's a value. But anyway this is פנים. More mistaber is that that פדיון הבן is a שיעור עצמי. Like מחצית השקל. Because the truth is, it says in Midrash that the source of why we have the mitzvah of מחצית השקל and why we have the mitzvah of פדיון הבן comes from the same source. For the brothers selling Yosef. They sold him for for a for a a five shekalim, which came out for each one a מחצית השקל. So it became מחצית השקל that you have to give because of what each one paid, each one got. And the whole price is five shekalim. So al kol panim we see they come together. Twenty something. Yeah. That was a twenty. It was twenty כסף, but that's Twenty כסף was good. Right, yeah, that's that's five shekalim. That's five shekalim. So al kol panim it's mistaber it means a שיעור עצמי. What is the pshat a שיעור עצמי? שיעור עצמי means it's not the value of it, it's a shiur of five. You know be'emet it's a contradiction here. If it's five, it's a it's a שיעור מצטרף. Five means five, right? We have to find out what's the pshat. It's a שיעור עצמי. Isn't שיעור עצמי שיעור is is כמות, is a עצמי is a is a is a נקודה. So, comes the Ran, I'm just thinking. Comes the Ran and the Ran learns like this. Be'emet it's a שיעור עצמי. If it's a שיעור עצמי, it doesn't have to have the value of five, cuz if it had the the value of five, that means a שיעור מצטרף, we have to have five. But the Torah says five. So there has to be the עצמיותדיק ענין of five. How do you get עצמיותדיק of five? So the Ran, very simple. Whether it's worth five or not doesn't matter. If it ever will become worth five, so be'etzem it has a גדר of five. That's what the Ran says. So the Ran says that if that when does it work that you can give the Kohen something that's worth less than five and it's like five? It works. Sure it works. Why does it work? Because if it's a שיעור עצמי, it should work. So, why do you understand this? What does it have to do with the Kohen? How can a Kohen of his own decide One second. One second. So, be'emet it should be that you give him something worth less, it should work if it will ever become. Ela mai the bottom line is at this moment it's not worth five. How does the kohen connect to the fact that this is b'etzem five? So, if he says לדידי שוה לי that happens. That's what the Ran says. So, the saying of לדידי שוה לי is only to connect to that עצמיותדיק ענין. So, because when we look what we're looking for is pashut. When you say שיעור עצמי, we're looking for it should be five and it should not be five. Why should we care if it's not five? Cuz if it's if you care it has to be mamash worth five, that's a שיעור מצטרף. Five is five. So, I'm saying you could but you could what I'm saying it's abstract sevara. So, therefore like this, as long as it's b'etzem five, that's a שיעור עצמי. And that's why it's enough. So, to say it'll never be worth five, if it'll never be worth five, then then you're missing the the point that Torah says five. If you say it has to be mamash worth five now, then it's a שיעור מצטרף. The pshat is since it'll an apple be worth five, so b'etzem it's considered five. But what's he getting? He's not getting five. So, where is his connection to the five? So he says לדידי שוה לי, to me it's worth, that works. That's the shita of the Ran. But he says to me it's worth only because eventually you know it will become or that's up to him. He doesn't even know, but we know that it'll eventually become, so b'etzem it has that shiur, that שיעור עצמי. And the שיעור עצמי is connected to him because he says לדידי שוה לי. The Rambam also learns it's a שיעור עצמי, but he taytsh'es the word שיעור עצמי a little different. He says it's a שיעור עצמי, and therefore anything that has any value in theory you could put to it any in in If you're not looking at the real value, but anything has some shiyus, in theory, that could be stretched out. Practically speaking, you can never know. Maybe it'll become worth five. You know what I'm saying? But even more than that, in היגיון in היגיון, like it says in sefarim and the teshuva writes, that b'etzem you could be tovel in a in in a drop of water. The problem is your body won't fit in. That's the Rambam holds. So, it has to be eventually worth five according to That's the Ran. The Ran taytsh'es the שיעור עצמי this way. You know what I'm saying? The Rambam who also שיעור עצמי, he'll taytsh it different. He'll say that if you has a certain shiyus, that shiyus is be'etzem considered five also because of be'etzem. So, that's why it's it's be'etzem. But sof kol sof the Torah said five. So, if the Torah only wants a שיעור עצמי, the Torah wouldn't have mentioned five. Torah could give anything. Right. That's why he has to say לדידי שוה לי. So, he says לדידי שוה לי. Not like according to the Ran, all with לדידי שוה לי is pashut connected be'etzem, it's it's worth five, so it has a שיעור עצמי. So, the vort is like this, if the reason it's עצמי because it doesn't have to have the value, because be'etzem it's in theory, it could have any the עצם is higher than than than the shaviyus. And what the Torah says five is because he has to at least say לדידי שוה לי. So, if he says לדידי שוה לי, so that is takes that what in theory there is five to bring it into practicality. And the Torah says five, he's feeling it's five. So, is the $5 or the other kind of insurance due to the amount he has to pay? No, there is no שיעור עצמי. Whoever there is is a amount there is no שיעור עצמי. It's a it's a שיעור that you have to give. The Torah says you have to give five, five is five, there's nothing to talk about. The only reason is because we're talking here about a din that the Torah said a מחצית of of of a פדיון הבן. Just like by מחצית השקל. Could be I'm not familiar with the that uh It's a דברי הרב. So, who says that it's a שיעור עצמי? that there's a difference? No, but I mean if it is, maybe I don't know, it'll be I mean, לדידי שוה לי could you say? I don't know. Why would why would you look at the the the the פדיון הבן as a שיעור עצמי and Because because of מחצית השקל's a שיעור עצמי. And פדיון הבן and מחצית השקל go together. You talk with the פרשת The alter says I mean the the מדרש says No, but it makes sense when the Torah gave a שיעור. No, I understand that. When the Torah gave a shiur there, maybe also, I don't know, maybe the גזירה שוה will work. You have to have something of the value, 'cause if it doesn't have anything with a real value, then the Torah said nothing. But the Torah gave us a shiur. Not a שיעור עצמי. This for sure a shiur, you have to give him that much. No. You have another etzah, you can give שתי כסף. He can't be mochal? He can be mochal, but if you're mochal, why take it? It's so holy, why take it? Can't can't be mochal. Can he be mochal not to get his פדיון? Yeah, just get that in there. So, I'm trying to say, so according to the Rambam the reason is because there is a שויוס, and the שויוס בעצם is chomesh, and the tech of בפועל what you need five is by saying לדידי שוה לי takes care of that. This is we can learn the sevara, the sevara of the of the Rambam. So, when the Taz and the Bach said that what's the peshat in the Rambam, because it's as if there is five, which we ask, \"What does it mean as if there's five, but there isn't five?\" I'm saying according to the Rambam we understand why as if there is five, because בעצם you don't need the five, it's only the five is only a technicality that you have to, by saying that takes care of it. בעצם it's a שיעור עצמי which it had. So, the five has to be potential, it has to be בפועל by saying לדידי שוה לי. That's all. לפי זה, maybe you could explain why the the Ran connects his safek his safek whether by a אשה you could do it from a perutah from a less than a perutah a perutah the same way you could do here, and he says, \"משום הכי, because I just quoted the Rambam, that's why I have a safek.\" Goes like this. According to the Ran it's no safek. There's no שויוס at all. Because it Because, one second, according to the Ran it's not because of the שויוס, there's a שיעור עצמי here, and he says when does it work? If eventually you'll have. When we're talking about that by אשה with less than a פרוטה, he's also talking about the same case, obviously trying to compare. If a guy gives an an אשה something is less than a פרוטה, which eventually will become has to be eventually will become a פרוטה, and she says לדידי שוה לי. So, why shouldn't it work? Taka, there's no ספק here. It's the exact same thing. You're making, and the exact same thing is why, you're making from nothing into something. When the Torah gave a שיעור עצמי of five, you have less than five, you don't have anything. Not that you have a, if it's a שיעור of status, four is part of five. But a שיעור עצמי, four is not part of five, so you've got nothing. Nevertheless, the לדידי שוה לי makes that from nothing should become something. From not having anything to become five. So, why can't less than a פרוטה become a פרוטה? See, the whole sevara why less than a פרוטה shouldn't be able to become, because you're making from from three to five you're making from something to a bigger something. From less than a פרוטה you're making from nothing to something. But according to the Ran, even by here you're making from nothing to something. Because we're saying less than five is missing the שיעור עצמי. If it's a שיעור עצמי there is less, what's the חילוק between a שיעור עצמי and a שיעור? Less than that is nothing. אלא מאי, the לדידי שוה לי whatever it it works to make it. So, then why shouldn't the same thing work by קידושין? The only שאלה he says I have according to the Rambam, that's after he brings the Rambam, ומשום הכי, because of the Rambam I have the שאלה. Since according to the Rambam, what did we say, why is what's the פשט שיעור עצמי? That there is a certain value it has. Any little value it has is a potential like five. That's different than less than a שוה פרוטה. Because less than שוה has no value. But still you're still calling No, that's that's the whole, could be could be that is the ספק. The ספק The whole ספק is, can just like you can make from three to five, can you make from nothing to something? Because from nothing to something is like יש מאין, and from three to five is יש מיש. Right. But according to according to the Rambam, it's not like that. No, according to the Rambam it's a ספק, because according to the Rambam making from three to five means making from a small שויוס, which has a potential theory it's five, but there's a little bit value here already and that little bit of value is as if it's stretched out. So, if you could do that, it's no re'iyah that you could make from zero to to a perutah. And according to the Ran, it's the same thing According to the Ran the reason why it's a שיעור עצמי means that be'emet it doesn't need any shiur at all. It's nothing. And the reason why it works is because eventually it'll become, but not because it's now. Now it has nothing. If it has nothing and nevertheless the saying לדידי שוה לי makes from nothing to something, to five. So, why shouldn't it be by perutah also from nothing? So, according that's what the Ran says, ומשום הכי, because the Rambam says what he says, and if we're learning peshat in the Rambam the way I'm saying, so he says that's why I have a safek. But if not for the Rambam, I would never have a safek, I know for sure it works. Because if it works here, why shouldn't it work? Yeah, just like it works here from nothing to something, it'll work there also from nothing to something. But according to the Ran it's some according to the Rambam it's something to something, so how do you know by some from nothing to something the same thing? And maybe, just bekitzur, maybe this is the peshat in the Behag, when he says mechilah, he doesn't mean really mechilah. That's, it's not the regular mechilah. Mechilah doesn't work by פדיון הבן. This he calls mechilah. This fact that really you're supposed to have a shiur of five, and you're able to take it, and by saying לדידי שוה לי, not making it, like we said in the Rambam, why? Because you're stretching it out and you're saying it in this hashta, that's what he refers to as mechilah. That's another taytsh. It's not it's not the simple taytsh, alright. It's in the ווערטער, it's not so clear. The word mechilah, it means mechilah. But nevertheless, you could say that this is the peshat in the... We ask the kushya, how are you mochel a פדיון הבן? It's not your... you're not mochel the פדיון הבן. It's the money, because you and you're giving, and be'emet you're giving five, but you're not practically giving five. So what happened when you say לדידי שוה לי, what does the Rambam say? By saying לדידי שוה לי, that's how you're making it ke'ilu five. That's mechilah. It's ke'ilu it's mechilah. And that's the pshat, and that's it comes out that this is the pshat of the Rambam. So according to this, what the Rambam what the Bahag says, the Shaagat Aryeh and what the the the the the Shach and the Bach and the ט\"ז say, really is the same thing, that really what the pshat is, you're making that the theoretical shiur to become into a real shiur. But it doesn't have to be a real shiur because it's shiur... That's what the Rambam says. Then why did it have to be a special person to be mochel? Oh, one second. And that's why do you need a special person to be mochel, because it's to understand this inyan. It's not a... In a regular mechilah, you know, everyone could be mochel, who can't be mochel? It's not mechilah, it's to understand that I'm by saying לדידי שוה לי is is bringing out the stretching of the five into פועל. That's a chachmah. You have to be a chassid to make something into nothing. That this is is if it's a רב, it's a kohen who needed the object. He's desperate. He didn't care about the other... No, that's why you couldn't, it didn't have any value at all. That's why it wouldn't be פסידא, that's what I'm saying. The kohen was special no matter what. But on that he says so, on that he says, even if it's not like a kohen and you don't need it, but if it will sometimes become, it's good enough. Right, that's that's that's what the Rambam said. After he brings the Gemara of kohen, he says והוא הדין if דארכיה למיסקי. Is it a din? Huh? It's a din, right? Yeah, the Rambam pask like that, yeah. is to give שוה כסף, not like kesef. שוה כסף כסף has a value. If you give שוה כסף, it still needs the value of five. So here, you could say לדידי שוה לי. If you give actually money, then halacha lemaaseh, minhag is that they prefer to give kesef. if it's a sefer, עשרים וארבע ספרים, Yeah, so that's why, לדידי שוה לי, yeah. You could give a If you can find a כלי that's, oh, so important to me, and you know that eventually it will become worth five סלע, we knew it's worth It's worth half a פרוטה, it's worth No, it's worth that, it's No. Yeah, שוה כסף is good, there's no problem. Someone called me a guy didn't have any Yeah, so I Gave him a watch? Huh? Gave him a watch. I had a case of פדיון הבן. A guy called me, he didn't have any money so he gave his watch. Did he give it No. Did he give it back? I mean, I think he did give back because he decided, because he wanted to give back, but he didn't have to give back. Happy anniversary, why don't you take it home? Yeah, he's throwing it away. That's good. It's a mitzvah to clear something, so it's not exactly... Please take the whole thing home. Would you like a pie, too? Standing in the street tonight. But you're staying in the shul. Yeah, you're walking there?