And having two distinct areas where they can't cross over is generally not the proper derech in marriage. This is a, it's a, you know, we have a, we have a notion that in, where is, in Gittin? In that in which, in Gittin, right? We have in, we have in Gittin, where is that in Gittin? In that, right? Where we say that a person who, for example, makes a tenai, right? That a person who, for example, is, a person who is, for example, מתנה: הרי זה גיטך על מנת שלא תלכי לבית אביך, right? So what does he say? Like this, right? If she does not go to the house of her father מכאן ועד שלשים יום, like, until thirty days, so it's a get right away. And if she goes to the house of her father, then the get is batel. What happens if he is בועל her during the thirty days? Right? That's the question. So, the, like, wait a minute: if he is בועל her during the thirty days, and she goes to the house of her father, then she was an אשת איש, right? And if she doesn't go to the house of her father, then the get took effect למפרע, so she was a גרושה! So how could he be בועל her? Either way it's an issur, right? Either she's an אשת איש, or she's a גרושה, right? Right? So, how does that work? So he goes, look, the Gemara in Gittin, דף ע״ג עמוד א׳, right? Where the Gemara asks: מאי טעמא דרב, right? What's the reason of Rav? So the Gemara says: מאי טעמא? Why? Because קסבר המגרש על תנאי לא יבעול, right? And if he was בועל her, so then קסבר כל הבועל על דעת קידושין הראשונים הוא בועל, right? Right? And therefore, what? He was מוחל the tenai, and the get is batel, and she needs a גט שני, right? And Shmuel says: אין חוששין לשמא פייס, right? Which means what? Which means that we don't say that he was מוחל the tenai, and therefore the get is a get, and she doesn't need a גט שני, right? That's the machloket between Rav and Shmuel, right? Now, look at what the Gemara asks. The Gemara asks: ולשמואל, הא קא בעיל? Right? According to Shmuel, how could he be bo'el her? Right? Like, wait a minute: if she doesn't go to the house of her father, then the get took effect למפרע, so she was a gerushah! And if she does go to the house of her father, then the get is batel, so she was an eshet ish! So how could Shmuel say that he can be bo'el her? Right? How could he be bo'el her? So what does the Gemara say? The Gemara says: שמואל לטעמיה, right? דאמר שמואל: המגרש על תנאי ובעל, אין חוששין לשמא פייס, right? But the Gemara asks: והא קא בעיל ביאת איסור, right? Like, isn't he having a ביאת איסור? How could he be bo'el her, right? So what does the Gemara say? The Gemara says, look, if he's bo'el her, so what does he hold? He holds that המגרש על תנאי מותר לבעול, right? Why? Because as long as she didn't go to the house of her father, she's his wife, she's an eshet ish, right? And Rav holds אסור לבעול, right? Why does Rav hold אסור לבעול? So the Gemara gives two opinions, right? Rav Huna and Rav Nachman! Rav Huna says: שמא יתקיים התנאי וקא בעיל גרושתו, right? And Rav Nachman says: שמא לא יתקיים התנאי וקא בעיל אשת איש, right? Right? But look at what they're saying! He goes, look, what are they arguing about? They're arguing about whether you're allowed to be bo'el her or not, right? The whole machloket is just: are you allowed to be bo'el her while the tenai is pending? Nobody is arguing that the get is not a get, right? The get is a get, the tenai works, and it takes effect, right? The only question is whether you're allowed to be bo'el her while it's pending, or not!

And then the Torah says that if he can't afford, he's a דל, he doesn't have the kesef, so then he can bring instead of the כבשים, he could bring תורים or בני יונה, two תורים or two בני יונה. Now the question is what if he does have money, but he brings בני יונה, is he yotzei? Does it count or not? Or the opposite, what if he didn't have money and he brought כבשים, is he yotzei? So the Mishnah, which is found in Maseches Negaim, פרק י״ד, משנה ג׳, the Mishnah deals with this question. And the Mishnah brings up a fascinating concept, and the concept goes like this: there are four, there are four groups of people that have a chiyuv to bring a korban, and their korban, depending on the status of the person, whether they're rich or whether they're poor, the korban could change. Meaning they could bring animals or they could bring birds. And what are those four? It's a metzora, and then it's a yoledes, a woman who gives birth, and then it's, and then it's קרבן עולה ויורד, which is brought for one of three things: it's either שבועת העדות, a person made a shevuah about testimony, or שבועת ביטוי, or טומאת מקדש וקדשיו. So those are the four things that are קרבן עולה ויורד.

so that's why you're not getting into the issue of, you're not getting into the issue of of a problem of putting it on the mizbeiach. Now, Tosafos asks: why can't you bring the nesachim the next day? Tosafos says, ואם תאמר, ולמחר נמי ניתו? Why can't you bring the nesachim tomorrow? Why do we say נסכים של יום מביא בלילה, why can't you bring it lemachar? So Tosafos answers, ויש לומר, דאי נתקדשו בכלי שרת נפסלו בלינה. If they were already נתקדש בכלי שרת, they become נפסל בלינה. Once עמוד השחר comes, they're נפסל בלינה. ואי לא נתקדשו בכלי שרת, and if they weren't נתקדש בכלי שרת yesterday, אין כלי שרת מקדש אלא ביומו! There's a Gemara in Menachos that says, ביום הקריבו, יום הקרבה מקדש, ואינו מקדש ביום שלאחר הקרבה. A כלי שרת only מקדש on the day of the הקרבה, but it doesn't מקדש on the day after the הקרבה. So you can't לקדש it today in a כלי שרת for yesterday's קרבן. So therefore, the נסכים cannot be brought the next day. Then Tosafot asks, ואם תאמר, איברים נמי ליפסלו בלינה! Why aren't the איברים also נפסל בלינה? Why can you bring the איברים the next day? So Tosafot answers, ויש לומר, כיון דהועלו לא ירדו. Once they went up on the מזבח, they don't go down. אי נמי, נתעכלו, they were already consumed. Or another terutz, Tosafot says, כיון דחזו מאתמול, because they were already חזי from yesterday, they don't get נפסל בלינה. Now the Gemara says: תניא נמי הכי. We have a Baraita that says the same thing. תניא נמי הכי: נסכים הבאים עם הזבח ביום, נסכים של יום מביא בלילה, נסכים של לילה מביא ביום, ושל יום ושל לילה מביא עד שמונה ימים. So the Baraita says: נסכים that come with the זבח during the day, נסכים של יום מביא בלילה, the נסכים of the day you can bring at night. ושל לילה מביא ביום, and the נסכים of the night you can bring during the day. ושל יום ושל לילה מביא עד שמונה ימים, and the נסכים of the day and of the night you can bring up to eight days. So the Gemara asks: מאי קמ״ל? What is the Baraita coming to teach us? תנינא! We already learned this in our Mishnah! In our Mishnah we already learned: נסכים של יום מביא בלילה ושל לילה מביא ביום! So what is the Baraita adding? So the Gemara answers: הא קמ״ל דיש נסכים בלילה, ונסכים הבאים בפני עצמן מביא עד שמונה ימים. It's coming to teach us two things: first of all, that יש נסכים בלילה, there are נסכים at night; and secondly, that נסכים הבאים בפני עצמן, you can bring them up to eight days. What does it mean, הא קמ״ל דיש נסכים בלילה? Rashi explains: if a person brings a זבח at night, like an עולת יולדת or an עולת מצורע, which can be brought at night, you might have thought that you cannot bring נסכים at night because נסכים have to be brought by day. So קמ״ל that יש נסכים בלילה, you can bring נסכים at night. And what does it mean ונסכים הבאים בפני עצמן מביא עד שמונה ימים? Rashi explains that if a person was נודר נסכים, he made a neder to bring נסכים on their own without a זבח, you might have thought that if he didn't bring them on that day, עבר יומו בטל קרבנו, he can't bring them anymore. So קמ״ל that he can bring them עד שמונה ימים, he has up to eight days to bring those נסכים. Now the Gemara continues: Amar Rava: שמע מינה, עולת התמיד ששחטה שלא לשמה - כשרה, ונסכיה אין קריבין עמה עד שתהא כשרה. Rava says, we can learn from this: if an עולת התמיד was slaughtered שלא לשמה, it is kasher, but its נסכים are not brought with it until it is kasher. What's the taam? The pasuk says: עולת בקר אשר לעולת התמיד. עולת means עולה ראשונה, בבקר means בבקר ראשון, התמיד means עד שתהא תמימה. There the Ramban says that you can't be believed to say that it's assur. But over here, you just bought it. The meat isn't yet, there's no חזקת כשרות to the meat yet. You just walked into the butcher shop, you're standing in the butcher shop and he turns to you and says, \"Listen, the meat is נבלה.\" So over there the Ramban would agree that it's assur.

There's something very interesting which happens in this week's parashah, Parashat Tazria, which is connected to מצורע, which is that normally when a person brings a חטאת, an עולה ויורד, and they have to bring a chatas, so the Torah tells us what happens if they can't afford it: if a person can't afford sheep or a goat, he brings two birds. What if he can't afford that? He brings a minchah. Yet, in this week's parshah, when a person has נגעים and he has to bring a korban to be metaher, what does he bring? Three sheep: a keves, an olah, kivsah. If he can't afford that, what does he bring? One sheep and two birds. He still has to bring a sheep! Now if he's poor and he can't afford a sheep, why are you making him bring a sheep? And the answer is, say the sefarim, based on this idea, the reason why he had נגעים was because he had tzarut ayin. He didn't want to spend money, he was tight with his money. So you know what? The Torah says, \"Force yourself, spend on this one!\"