Shalom to all! Today we're going to discuss the oiler's park in Gimbal, Mishnah Mishnah Mishnah Mishnah Mishnah. Today's Mishnah is where we're going to be learning about the size of the bus rock hole. She's going to be talking about the size of the big car of Mahmish. So we're discussing different sizes of holes that we have to have in a wall for tomah purposes, tomah going in, tomah going out. Obviously, if the hole is smaller than this, let's just use the classic example of a tefak. Any hole that's used for some sort of shimosh has to be a tefak if it's smaller than a tefak. So tomah does not go through. Now the way that it could be smaller than a tefak is either that the hole itself is not that size or that it really is that size. It is a tefak, but there's something stopping up the hole. It's being seismic. It's closing it off. For example, imagine taking a stone or a piece of wood and gluing it right there. Now, even though the hole technically is that size, there's something blocking it. It's not the full size. So that obviously also would be minimized, would minimize this pasach, this opening, and the tomah wouldn't go through. But what about if something tomah is there? Does that create a steamer, a closure of the hole or not? That's what this mission is being. The following things are going to minimize this tefak and consider it not the proper size. So it's not a pasach for tomah. And that's even the things here technically are tomah. That would be less than a case size of flesh from a mace. If the tomah that's inside the house is a raw tomah, we know that a quarter of a calf of bones of a corpse that has tomah's mace spreads through the entire oil, the entire room, the entire house. However, that tomah will be stopped by even another part of the mace, namely flesh. That's as long as that buzzer is less than a case size. So these are, so to speak, two different types of tomah, even though they're coming from the same thing, and we may know that we'll stop it. Similarly, if there's a case size of buzzer from the mace in the house, and that's what's creating the tomah, but there's a bone that's less than the size of a barley from that mace in the pasach, that's going to close it up. Also, pasach, less than a case size of a mace, or pasach, less than a case size from a velo, or pasach, less than a lentil size from a dead charrette, or pasach, less than a bait's worth of food, even though it could become tomah, it's not able to transfer its tomah onto others, unless it's a bait's also, if there's grain growing in the window, this is really referring to where the grain is growing a little bit away from the window, a little bit away from this hole, and it's bent into the window. So that way you're okay with it. You're happy with it. It doesn't actually ruin the window itself. And so you would leave it there, or if a kachai sheesh b'mamesh, kachai refers to spiderwebs that have mamashas, they have some sort of substance to them, they're not thin wispy, they're a little bit thicker, or venivalas aifatahar shalei heeshavalayah, the corpse of a kosher bird that a person didn't think about, meaning he doesn't want to use it as food, so it's not mkabotomah, or venivalas aifatamei shakheeshavalayah, then a velo of a tomah bird, could be that he did think about that maybe he was going to give it to an anju to eat, but veloi heeshavalayah never underwent heeshavalayah, or if it did undergo heeshavalayah, but he never had them think about it, that he was going to give it to an anju, and all these situations, even though these things might be tamay, they don't transfer the tomah to other things, and mimayla, they are considered a proper steamah, a proper closure of this pasach. Moving on to mishtavav, with the opposite, elu she'en on mimaten, the following things are not considered minimizing the opening, eno aetsamimayatai deetsamais, veloi basar, they basar, if the tomah that was in the house was bones, or it was basar, and there's one bone in the window, or there's basar less than the size of a kazais in the window, since that's the same type of tomah that's in the house, that's not mimayit that doesn't minimize the pasach, also veloi kazais minamais, if there's a full kazais of imais in the window, veloi kazais minavayla, if there's a full kazais of minavayla, veloi kadashima sharrits, if there's a full lentil size of a dead sharrits, veloi kebetsa eichlem, now if there's a full beitsa of food, and veloitavusha bachalainais, not grain which is growing in the window that you're going to end up pulling out because it ruins the window itself, it's growing there, it's going to ruin the frame, veloi kachaishaain bamaamesh, not spiderwebs that don't have any mamashas, they don't have any real substance to them, veloi nevas aifatar shichishvalayah, not a kosher bird that a person had a makhshav about, veloi nevas aifatameh shichishvalayah, vekhshira, not a non-kosher bird that a person had a makhshav about, and it did undergo haesha lakabotomah, and here's some more that we didn't mention in the previous mishnah, veloi shesivu eirvham nugayim, not cloth which is woven that has a negat saras on it, veloi levainu besapras, and not a brick that was made from dirt that came from a besapras, which is an area of ground that used to have a kevher that was plowed over, and so we know that all the dirt there within a certain radius of that kevher is considered to be tamaymase, divra mer, this remers opinion in all these cases, the thing itself which is in the pesach not only is tamay, but is able to be metameh, or something that we're going to remove from the pesach, they're not considered like minimizing it, however khamim, the khamarguin's last one, the brick, halevainu mehmetes, a brick that's made from dirt that came from a besapras, that is mehmet, why veneshafara tahar, because the dirt of the besapras is tahar, individual little pieces or crumbles of dirt from a besapras actually are not metameh, it's only if we have a gush, it's only if we have a clump of dirt that it's metameh, and over here according to the khamim, the brick that was made from dirt that came from a besapras is not metameh, because it's not the original clump of dirt, it's he took a bunch of dirt and he turned it into a brick, that's not the original thing, and so it's not metameh, mehmehla, it is a minimization of the pesach, and zakkala, this is also mentioned in the hatar mehmet, but tamayin mehmet, something which it itself is tahar, or it's not able to transfer tamat to something else, is a valid minimization of the pesach, and will be considered a closure of it, whereas if the thing itself is tamay, and is metameh, so then it's not mehmeh, we're gonna stop here for the day and pick up tomorrow with a perky dollar admission off in bays, but for now, everyone should have a wonderful day!

Okay, today we're going to continue in the 13th parakeet Massach. So, all those who are up to parakeet Gimel, Mishnahe. So, says the Mishnah. We've been discussing how big a hole has to be in order for the tumour to go through it. What if you have something in the hole? Does that stop it? Does that minimize the hole and make it smaller? Say, Lumimah, tinnis a tefach. The following things will take you, tefach by tefach opening, and make it smaller by its presence, by blocking some of that tefach. Pachas mikzai's basur mimai talide rovah atzamos. If you have less than a kazai's of basur from a dead body, it will make the hole smaller as far as the tumour coming from a rovah cave of atzamos. So, you had a hole that was a tefach by a tefach between two different homes, and you have a piece of basur mimai's that's smaller than a kazai's in that hole between the two homes. But one of the homes has a rovah cave of atzamos from a dead body. So, the tumour that's in that hole will make it that the hole is not a tefach, and therefore the tumour will not get through. But that's only if it comes from bones. If it would come from basur, if the tumour would come from basur, it would get through. Upachas mikzai's basur mimai talide kazai's basur. Similarly, if you have less than an atam kisaura in that window blocking off some of the window, and the kazai's basur mimai's in one of the homes, the kazai's basur will not get through, the tumour of the kazai's basur will not get through. Pachas mikzai's mimai's, Pachas mikzai's mimai hanaveila, Pachas mikka dasa minasharits, Pachas mikka beitsa ochlim, all of those things are too small to be metame other things, and therefore they will be able to block tumah. So less than a kazai's of a dead body, less than a kazai's of an aveila, less than an adasha of a charrette, less than a kabeitsa of food. So, hatavur shabachalon, if you have a grain that's still attached to the ground, that's growing into the window, it's growing really high into the window. So, v'kachi shi esh pa maamesh, or a spiderweb that's really thick, that also will close up a window and make it, that will block the tumah. V'niveila sofa tar shal uchi shavila ha, the noveila of a kosher bird that no one ever thought to use it as food, will also block the tumah. V'niveila sofa tar me, shal chi shavila avila uchi shira, or a noveila of a non-kosher bird that you intend to use as food, but it will never become uchi shavila ha, or became uchi shavila ha, or became uchi shavila kabel tumah, but you never had a machshava to use it as food, so it will not become tamai, and if it doesn't become tamai then it's a candidate to close off that window. Eilu sh'enun ma maat, in mishna vav, the following are things that are not ma ma'ita chalounan, will allow the tumah right through, it says if it's not there. Eina atze ma ma'ita li de atze amos, a bone in the window is not going to block tumah from bones in one of the rooms from passing through. V'lo basa li debasar, a little bit of flesh from the dead body in the window, is not going to block the flesh from coming through. V'lo k'zais min amais, v'lo k'zais min amail, v'lo k'a dasa min hashar, v'lo k'a bait zachlan, or the proper shear of things that can actually be metami other things. V'lo tavua sh'a bachalanos, and the grain that grows in the windows, because you want to remove it to not cause any damage to the window, v'lo k'achi sh'enun ma maat mishor, a spider web that's not substantial doesn't block the window. V'lo ne v'lo sof atar sh'i chif sh'aleha, nor in the village of Tahr that you want to use this food because it has tumah, v'lo ne v'lo sof atami sh'i chif, v'lo v'ich sh'ira, or in the village of Tahr, that not only were you m'ach shiv, but it was also husha l'kabotumah, so they are also on that block. V'lo sh'si va eref amnugatim, warp threads or weft threads do not block the window if they have tsaraas, because the manugatim means they have a negative tsaraas, because they themselves are tamai. V'lo l'vena me besa pras, a brick from a besa pras, which is an area that there's a tumah in Divre Bimeer, v'chammum ha l'vena me me etas, me sh'afar atahar, but the khamasai, no, the brick does block the window because the offer is Tahr. So the brick made from that offer will block the window. So meaning it's only at the at, a besa pras is a field where a body was lost, so or plowed. So it's only the bones of the body that are actually metame. The offer is not metame, it's a klal. Ha tahr me me et, va tahr me enem me me et. It's a very simple rule. Anything that is Tahr will close up the window a little bit and make it that the opening is smaller than it was, but anything that itself is tamai will not be able to close up the window and the opening will still be considered to be its original size. So Mishnah, hey, taught us all the things that are me me et, the tefakh, that will block the window because these are things that are not tamai and Mishnah vav taught us the things that are not me me et, the window. But as I'm next time, we'll pick up with Perak Yod Dalit.

In today's mission I will learn the 5th and 6th mission from the 13th parakemasecht. The mission begins. As we've been discussing, if there's a tafach hole or a window in the wall, in the house that is metamev or hell, so it can spread within an or hell, then it can spread through that window to the other side. So mission says you can have certain obstructions within the window that reduce that side. It's considered as if you're filling in the window such that what's remaining is less than a tafach or tafach, then the tomor not pass through. The novelty here is we actually talk about parts of a met itself in the beginning. So pachomikizayt basar memaet al yaday rovah atzamot, which means that if you have a less than a kizayt of flesh from a met, so that on its own cannot be sosetumen or hell, and in the house you have a rovah atzamot, that shear of bones, that measure of bones in the house that can be sosetumen or hell, then that pachomikizayt basar, since itself is not a sosetumen or hell on its own, would reduce the size. However, if there was more basar memaet in the house, as we'll learn in the next mishnah, then the pachomikizayt basar would combine with it, as we've learned previously that you can have parts of basar memaet that can combine together if they're under the same or hell to be a sosetumen or hell. So similarly, pachomim atzam kisora, if you've got less than an atzam kisora in the window, that would also reduce the space in the window if you have a kizayt basar in the house. And therefore, the tumuh will not be able to pass through if the remaining space is less than a teplach per teflach. And importantly, again, in both cases, the obstruction is something that's not the source of tumah, while it's pachomikizayt mema basar, and the next case is less than atzam kisora. The mission then contains pachomikizayt mema met. So we return to the concept of mentioning this, what we said in the beginning, that pachomikizayt mema met can act as an obstruction in the window to reduce its size. Now, the Bartonura says, we understand the Bartonura based on the national mishnah, is that he says that's to teach us that it can act as an obstruction, not only for rovah atzamod, but for other forms of tumah be'ohal as well. For example, revitadam, that shear of blood if it's in the house, or full ladle full of rakav, the decomposed part of a met. Interestingly here, Karti understands Bartonura, differently the way I explained it, that these items, if they're less than the shear, say revitadam or malataravad rakav, if they're in the window, they can also reduce the size. Karti does cite another explanation here. There's to say that, if pachot mika zayt menema wasn't enough to reduce the size to be less than atepak vatepak, then the other items less than the mishnah could combine with it to reduce that size. But let's learn what these other items are. And the common thing is, all these things themselves cannot be sources of tumah. So for example, pachot mika zayt menan noveila. So less than a kizayt from a noveila, which is the carcass of an animal, which is again, not a source of tumah, because it's less than an mishir. Or pachot mika adashah, the less than a lentil size from an adashah, one of the teeming creatures. Again, less than a lentil mishir. Pachot mika beitsa ochalin. Now, food, if it's once become susceptible to tumah, if it's less than a kabeitsa, it cannot pass on tumah. It cannot be a source of tumah in its own right. Now, it's important to note that midara banan, rabbinically, can become tumah, even if it's less than a kabeitsa. However, since minatra, it's actually not tumah yet, and also cannot pass on tumah, even the midara banan. Therefore, it can also reduce the size. Hatavua shabachalon. So, if you have some produce that is growing outside the building, it's not resting on the wall, it's not damaging the wall, but some of it is actually reaching inside and sort of filling up the space of the window. And next is vakhachai, also vakhachai. One explanation here, where I'm about to know, explains it, is it's referring to like spiderwebs. However, we're talking about shiyeshpom amash, that it's significant. It's a field. So, I guess it's not fresh spiderweb, but it's substantial. So, is a dead bird, but oftahor means from a kosher bird. And the person has not considered, he doesn't want to eat it. Why? Because a navelat oftahor is not metame, it's not a source of tumah, unless a person has actually decided he wants to eat it. We'll learn about a lot of the interesting laws about navelat oftahor when we begin mesechtatahorot in the future, in Mitzashem. In the navelat oftame, is it referring to a dead bird that's from a non-kosher species, the person wants to eat it. But it has not yet become susceptible to tumah and others hasn't come into contact with one of seven liquids. We'll learn later on when this is in contrast to navelat oftahor that it's actually not acquired. All it needs is the machshavat would be eating it. That's because it itself can become a source of tumah when it's being swallowed, but I don't want to confuse you regarding that now. Or shiich shira when it comes to navelat oftame, shiich shira ve lo chisheva leya. Or if, again, referring to a non-kosher bird that has come into contact with one of the seven liquids, but the person hasn't considered it. He hasn't demonstrated he wants to eat this bird. Both cases, it would not be susceptible to tumah yet. That is because when it comes to a non-kosher bird you need both. You need both that the person wants to eat it. It considers it as being food and also has to come into contact with one of the seven liquids. The common theme with all these things that we've said here that they are not sources of tumah. All these things then would be memah et that would reduce the size. So if we learn mishna vavna it says e lu shi ena memah atin. So what are these? ena etse memah et ali dey atzamot meaning if there's a rov atzam in the house that is a source of tumah but oil as we've learnt. And there is a small bone even if it's less than the size of a kardasha but as we explained since it's combined with the bones in the house to also be part of this source of tumah therefore it doesn't memah et. It's of the same type. All basar ali dey basar if you've got pachot and kazay basar in the window like we explained in the beginning of the previous mishna and there's a kazay basar or more within the house then it also would not reduce the size. And the mission continues ve lu kazay min amet ve lu kazay min anaveila ve lu kazay min asheret so we repeat kazay min amet just like we've repeated the kazay min amet in the previous mishna or in that case was pachotmi kazay min amet then like similarly we list other items of a one of the team and creatures also source of tumah ve lu kabaitza ochlim they refer to food that has already become huksha lakabotumah meaning it's already come into contact with one of the seven liquids such that it can become tamay and it's the size of a kabaitza such that if it became tamay it can pass on that tumah. Next ve lu tfuah pachalo not here referring in contrast to the previous mishna this tfuah is actually growing close to the walls and is damaging kachay she ain't ba mamash here referring to the spiderwebs and the like they're actually is not substantial so very fine so new ones or not very thickly woven if you can use that description ve lu betnivlat of tachor she khisha valayah or if we're turning to nevel of tachor it means this is a dead kosher animal hasn't been checked there probably but a dead kosher animal the person has said he wants to eat it ve lu betnivlat of tamay she khisha valayah ve ichshira or a dead it's considered for consumption and also it's coming to contact one of seven liquids because in these situations they can be there's like ocher there's like food that is like a kabaitza so it can become tamay ve lu hashetivah ha'arev these are the w

We continue our learning of Linnish Mastavi in the Nachmish and Chamiakka in Petrovsk, Leo and our Lord's very good Gimel Mishnei. We've heard many times that Thomas Mace transfers from one root to another through a window that is the minimum of tefach al tefach. The Mishnei is coming to tell us, let's say you have a window that's a tefach by a tefach and there's something in the window. And now, so that diminishes the size of that tefach. Would we say the trimmer will transfer to the other room because this is just an item, it's not part of, the wind is not part of the war. So that really depends. It depends on whether I plan on leaving that item there permanently and so if I plan on leaving it permanently then it can diminish. If I plan on taking it out so then it's not going to diminish the size even though it's in there right now. Plus, if it's an item that's Tami or that's susceptible to Tama that's also not going to act as a barrier and therefore Tama will transfer. So that's the basis of this Mishnei. And the next Mishnei really is the mirror image of our Mishnei, elu mimatina satafakha. Our Mishnei has a list of items that will diminish the tefakha. So let's say, for example, you have a quarter of a cob of bones of a mace in the house, in one room and then you have an opening of a window of a tefakha and in the window, but in the window you have less than a kazai's busserman ha-mace. So less than a kazai's busserman ha-mace is not the Kabul Tama. It's not Tamae rather. It's less than a kazai's. So the Mishnei tells us that the Tama from the Rovah ha-kav, the quarter of a kava of a Tama of bones in one room will not transfer to the other room because the opening is less than a tefakha. Why is less than a tefakha? The opening is really a tefakha by a tefakha, but there's less than a kazai's busserman in the opening. So therefore, since that item is, you're going to leave it there, let's say, permanently and you are, and it's something that's not Tamae because it's less than a kazai's. So that can diminish. U pochus me etsem kas- I don't know, pochus refers to pochus me kazai's busserman main al-ideh of a Tama u pochus me etsem kas-a-oro me main al-ideh kazai's busser. So now we have somewhat of the reverse. Here you have a kazai's busserman, a full kazai's busserman ha-mace in one room, let's say, in the house. And now you have a window that's a tefakha by a tefakha, but in the window is a bone less than a size of a barley seed. We mentioned many times that the minimum size of a bone to be metami me masa and maga, just carrying and touching, not boa, is this etsem kas-a-oro, the size of a barley seed, very small, but so that, if that were in the window, the size of barley seed or more, that is, it's a Tamae item. So that can't block any tefakha from going through. That doesn't diminish the size of the opening. But here it's less than an etsem kas-a-oro. That can diminish the opening, it's very small, but let's say it was exactly, the window's exactly a tefakha by a tefakha. Now I have an etsem, a little bit less than the size of a barley seed in the window. So now the kizais basar, Tamae will not transfer to the other room. The enemy just says pachos me kizais ben ames. We kind of said that already. We said pachos me kizais basar. Pachos me kizais ben ames. It's the same thing. It diminishes. So before I address this, the bartender explains why this is here. He says that what this is, it's going back to the first item on the list to tell you that we have other items as well. If you go back to the second parakeet, besides less than the kizais ben ames, that should be on this list. Over there, let's say, for example, we spoke about a radius of dame's metame. We spoke about the molot tarvad rakav. You have a decomposed corpse dust that fills up a large spoon. So the mish is telling us with this statement, pachos me kizais ben ames as a general statement to include other items. If you have less than a grievous of a log of dame, or less than this ladle size, those also will, since they're not tome, they're too small to be tome, they will also diminish the size of the tefach by tefach window. Pachos me kizais ben ames. Next on the list, less than a kizais ben ames, not a veila, kosher animal that Dresdarin wasn't shechted is tome. It's tome of a maga touching, and tome of a sancaric, even if you don't touch it. But that's only if it's a kizais. Here, it's less than a kizais. You can leave that in the window. So it's not a tome. It'll block the tome because now the opening of a tefach by a tefach. Pachos me kadash ben ames, or less than a lentil size of a sherrith. One of the eight shrubs from Parashat Shmini, that's a dead mouse, a dead toad, or a dead lizard, or the like, or the like. So if you have, and that's tome, even if it's, and it's not tome as me, it's just regular tome. This is, if it's a size of a lentil, so it's tome. But here, it's less than the size of a lentil. So then that can diminish the opening of a tefach by a tefach. Less than an egg size of food, let's say, is in the window. There happens to be that less than the kebetsa of food becomes tome, but not me, the oraisa. The oraisa has to be kebetsa, and tome other things, it has to be kebetsa. So therefore, we have the right therefore to say that if you have less than the size of an egg, of a kezais, of okhlem in the window, that will diminish the size of the window. Ha tzvor sabachalo, if there's wheat, let's say grain, that's in the window. And it's something that's not ruining the window. So then that mi-mai, mi-mai, the window. Ve kachai, shayesh pa mamesh, different explanation of what kachai is, we'll follow the bartoneur and the rash in one explanation, which is it's a spider web, but it has to be shayesh pa mamesh, it has to be it's tangible, it's thick, otherwise it's ain pa mamesh, otherwise it has no significance at all and cannot diminish the size of the window. It's a word, but a novella, so it wasn't shaktan, and here you have no mach-shava, no thought, no intent to eat it. So the halachai is a novellas of Torah in order to be metame, it's only metame when you add in mine to eat it, you serve it to a human being to eat. So here you didn't have a mach-shava, so then it's not food and therefore it's not macabaltoma and therefore it can diminish the size. Ve novellas of ha tamei, shakhi shiva la'a ve lorichshira, ve lorichshiva la'a. Now we're talking about a dead of tamei, non-koshiba, there, two things make it tamei. Number one, you have to be mach-shira, it's prepared for tomah by coming in contact with one of the seven liquids and you need a mach-shava that is going to be used for food. So missing any one of those. Chishavala, you're thought about using it for food, but ve lorichshira, but it didn't come in contact and prepare it, it wasn't mochshalakabaltoma with one of the liquids. Oh, lichshira, but ve lorichshava la'a, you didn't have in mind that it should be used as food. This is regarding the veil of Thor, so these items are mima'it or diminished to size, because they're not machabaltoma. Now, Perikyugimmo, mission of of, are elusha ena mima'it. These are the items, mirror image of the previous mission, that do not diminish to the size. Ena etze mima'it alidey atzamos, ve la basa alidey basa. So let's say if a bone, less than the size of a saora, can minimize the opening. So you say, what? It should be able to less than the size of a saora. So therefore, it should, as we did in the previous mission, it should diminish the size. So the answer is no, because you know what's in the other room, not because aiz miname of basa, there's a row of atzamos. So here I have atzamos, bones in one room and an etzam less than the size of basa miname. So you say, oh, less than the size of basa miname. It's not tome, and therefore it will block the tome. No, because it joins together with the basa in the room as the tome is being transferred and therefore cannot block any tom

Shalom to all! Today we're going to discuss how you'll find out which part of the base is the most important part of the house. Shishu is going to find out which part is the most important part of the house. Now this part where we'll be discussing, Ziz. What is a ziz? So it's a protrusion or an overhang, either a stone or something similar, jutting out of an exterior wall of a house just about above the door. Now it has a special den, even if it's not a tafak square, so it's not a classic ai hel, since it's considered to be serving the entrance either as a decoration or to protect what's underneath it from the sun and rain, it's treated as a full-fledged ai hel. Mimela, if there's tomah under it, the tomah goes into the house, also if there's tomah in the house, even when it escapes through the open door, whatever's under the ziz is tomah, because again it's considered to be an extension or an ai hel as part of the house serving the doorway. And that's the basic concept that we're going to need for the entire parik, everything else more or less is smooth flowing. So the mission tells us ha ziz, maybe it's a tomah kal shihu, this ziz is protrusion, it's maybe tomah, it brings tomah that's underneath it into the house, and it's even though it's a kal shihu, it's not a tafak, it doesn't jut out a tafak, it doesn't make a difference, because again as we said, it's part of the door. However, ha gizra va gavelis be pasair tafak, if it's a gizra gavelis type protrusion, then it has to be a full tafak in order to be considered a proper ai hel. So we clarify, ezu ha ziz, what exactly is a ziz, that's shepan of lemata if it's facing downwards. This is not just a regular plain old protrusion, imagine it's like an L shape or curves. If the curve goes downwards, it's clear that it's servicing the door. However, ha gizra lemala, a gizra is the same thing as a ziz, it's just that the curve is going upwards, so it's pretty clear that it's not serving the door, the only way to be considered a proper ai hel if it's a full tafak. Another qualification, u va meh amru ha ziz, maybe it's a tomah kal shu, in regards to what or when is it, they said that the ziz is maybe tomah, it brings the tomah to the house, even though it's a kal shu when it's not a full tafak, that's the ziz shu gvaim an apasach shleshan ad bachan, if the ziz is not any higher than three layers of bricks, shem shnei mawster tafak, that's 12 tafak hem, which means as long as it's not more than 12 tafak hem by the doorway, it's considered to be part of the door. Are we estimate kind of what's more than that? If it's higher than 12 tafak hem, maybe it's a tomah pasair tafak, it's only considered an aisle that's gonna be maybe tomah and any tomah underneath it, it's gonna go into the house if it's a full tafak, if it's a full aisle. So, I'm gonna say more, atar is fa api tuchem, atar is like a crown or round-shaped decorative protrusion of stones coming out above the doorway, it dukhem are shaped stones, they're above the door or window, and both of these things are just for decoration, maybe in a satom pasair tafak, there are only maybe tomah to the house if they're a full tafak. Moving on to mention the basic continuing discusses, ziz shal gvaim apasach, there's protrusion coming out over the doorway, maybe it's a tomah pasair tafak, it's only maybe tomah if it's a full tafak. Obviously, this seems to be a straight contradiction to the previous mishnah, and I'm actually explaining this referring to when the door is closed, so this has to be a full tafak in order to say that whatever's underneath it is gonna be tomah because there's tomah there, and again, that's because we know the minimum shear of an aisle is a tafak. Now, we have more scenarios of ziz that are not over regular door opening, rather, as the mishah says, shal gvaim apasach, let's say there's a ziz that's right above a window and the shear of the window, the size of it, is only two fingers by a thumb. We learned about that in the previous parake, this is called shiyare hama'ar, also shal gvaim moly makdayakh, if the ziz is over an opening, which is the hole, the size of the makdayakh, a hand drill, so how big does that ziz have to be? Also, kal shahu, jiding out a little bit, it doesn't have to be a full tafak. However, yes, yes, yes, your argument is that moly has to be full, meaning it has to be the same size as the hole is. So the hole of the pesech of the opening in the wall is two finger breaths, that's how big the ziz has to be, and the same thing with the moly makdayakh. We're gonna stop here for the day, I picked up a machine, give me a dollar to continue to discuss this, but for now, everyone should have a wonderful day.

Okay, so we're about to start with the beginning of the 14th parakeet of Masachas. All those who are up to parakeet, Dhalid, Mishnah, Aleph, has this, maybe, as a tomokal shuhu. When you have an awning that sticks out over the doorway, it makes an awel. So even if the awning is smaller than a tafakh, it will be able to bring the tomah into the house, because it's a continuation of the ceiling of the house. And therefore, even though it only sticks out less than a tafakh, it's considered to be like an awel of a tafakh. Hagizra and Hagathlis, people say a tafakh, but a gizra or a gathlis, which are other types of lodges, they need to be a tafakh in order to be maybe as a tomah. So what's that about? Aziz, what exactly is aziz? Shepan of Lamata. Aziz means that it faces down. So it's very clear, since it's curving down, that it's meant to protect that which is underneath. And therefore, it's considered part of the doorway. What's a gizra? Shepanel, the mile where it faces upwards. So it's not curving up part of the doorway and not an extension of the doorway itself. But by the way, Aziz, maybe a satuma kosho, what's the case where we say that even if it's less than a tafakh, it's going to be able to maybe be a satuma. Beziz, who grew up in the pesach, shloshon nidbachem, sheim, shneim, asot tafakh. That's if the shear we're about to give is a maximum. If it's up to, but no more than, three rows of stones, which is 12 tafakhs above the doorway. Yasser, we can, but if it's more than that, then maybe it's a tum bosech tafakh. Then it would need to be a tafakh in order to be maybe a satuma in order to be considered an ohel that spreads the tum at everything under that ohel. Atorus vahapituchim, maybe it's a tum bosech tafakh. If you have an archway or stones that are engraved, that stick out over the doorway, they need to be a tafakh wide. They are certainly not part of the doorway. They're just more decorative for the outside of the house, and therefore they're only going to be an ohel if they're actually a tafakh. Beziz, shal gapia pesach, maybe it's a tum bosech tafakh. If you have a ledge that sticks out over a closed door, that's an ohel to be maybe a tumah, only if it's actually a tafakh, if it's actually a square tafakh. So we said if it's less than a tafakh, it's probably an ohel, because it's an extension of the door, but if the door is closed shut, meaning it's sealed, it's something that's not an openable door, so then it's not an extension of the doorway. So shal gapia chalom, rum atzpa'ayim. If it hangs shal gapia malomakadeach, shal gapia malomakadeach, kol shihu. If the overhang on top of a window and the window is partially boarded up, so the minimum amount that you need for tumah is atzpa'ayim. It's a height of two atzba'us, because we learned already in the last parak, when you have a window that's supposed to light into the house, so malomakadeach, the size of a drill hole, is enough to be considered for the tumah to go through, and if it was partially boarded up, so then malowatzpa'ayim is enough to allow tumah to go through. So now if you have an overhang, atzpa'ayim, so now you know that the tumah is going to be able to go through, therefore it's considered an extension of that roof. And if it's an overhang on top of a window that was made for light, and it's malomakadeach, then kol shihu, then it could be of any size, then it would be able to be maybe as a tumah. Rabiosi says that no, it's only going to be an ohel if it's the same size as the window. So if the overhang is overhanging a window that's partially boarded up, it has to be romatzpa'ayim, and if it's overhanging a window that's made to allow live-in, it has to be a malomakadeach that we can't say that it's a kol shihu. Okay, so to review what we learned today, in Mishnah alif we said that an overhang, a ziz, could be maybe tumah even if it's just a kol shihu, it's an extension of the doorway, but if it's not really a ziz, it's a gizra or a galvanist which is not really an extension of the doorway, then it would need to be a tafakh by a tafakh, and even a ziz needs to be within some reasonable proximity of the doorway to be considered a ziz. And then in Mishnah alif we said that a ziz over a doorway that's totally sealed shut would need to be a tafakh by a tafakh. One of it's on top of a window that was partially boarded up or an overhang on top of a window that's made for light and that is only a malomakadeach. So then a kol shihu, it could be even a kol shihu according to it's hadakama, and Rabi'el says no, no, no. In order to be an extension of those things it needs to be at least as big of as those things. So a window that's partially boarded up, this is also a need to be at the height of atzpa'im of two atzpa'os, and in order to be an extension of a window that lets in light this is what also needs to be a malomakadeach. Okay, so next time we'll pick up with Mishnah Gibbel.

In today's Mishnah, we learn the first and second Mishnah from the 14th parakemasech the Ohalo, the Mishnah begins, haziz mavi etatumak koshoho. So the ziz here is a projection above the doorway and what the Mishnah is saying is, in order for it to bring tum into the house, to act as an Ohel, in other words, if this tum up beneath it, in order for the house to become tamer, it doesn't have to have even a shear of a tafach white, even the smallest amount, it would function as an Ohel, bring the tum inside the house. However, ha-gizr of a ha-gavlit, which is also other types of projections above the doorway, of which we'll explain soon, that isn't as a kosho, it requires the potah tafach, has to be the full width of an Ohel, as in the minimum size of an Ohel, in order to bring tumer into the house. Now, the question is, what's the difference? Isu ha-ziz, and what is this other one, the givlit, the gizrah? So the ziz is sh'paneha lamata, and the gizrah is sh'paneha lamala. So paneha lamata, paneha lamala, we'll explain it like a hati, which is, I think, like the sidra taharop. Paneha lamata means, imagine it's like almost like a wedge over the doorway, and if you're underneath the doorway, what's above you is completely flat, horizontal. Then the slopey part is then going from the point pointing upwards. So, but that's what I mean, paneha lamata. So the flat part of the wedge is what is down. And the reason why that's different is, because when it's formed like that, the ziz is clearly placed there to function and serve the door itself, like a small ovang. However, if it's turned up the other way around, so again, it looks like a wedge, that's what the gizrah is, and the flat part of it is on the top part. So if you're looking up at it, you're seeing it sloping upwards, that is here now paneha lamata. In that situation, that would require a full tafakwa, because it's not really serving the door in that sense. Now, what was this other case of the givlit? So the givlit, according to, again, the explanation here, it's a wedge, but with no flat side. So it's like a more like pointed. So it's slanting upwards and downwards, coming to a point. In that situation, again, it's much like the gizrah, and it is not serving the door. So again, we've explained like khati. There are quite a lot of different explanations here. Bhartanura talks about it more like a flat sort of projection that is either the end of it's bent downwards, bent upwards, and the picture books go into there are many different explanations of what it could be. The basic principle to understand is, is by its construction, is it serving the door or not? If it's serving the door way, then yes, then it can even be a koshoho. It can join with, if you like, the doorway functions and all hell. If it's not, it requires a tafak. But the mission says, b'me amru, when do we say the ziz is sufficient with a koshoho? Ha-ziz mivr otom a koshoho, when do we say that? That's b'ziz she govom in a tafak shloshal nidbachim. That is only if this ziz, this projection over the door, is within three rows of bricks above the door, which is how close is that? Shehem shnem asar tfachim, that's within 12 tfachim of the door. If it's yeter, if it's above that, if it's higher than that, I should say, then it's not really considered as functioning along with the doorway at all. It's too high up above the door, and efom mivr otom a b'poteach tfach. It would require full tfach functions and all hell. And then again, it could spread tfachim, what about other decorative features in front of the door, crowns, flowery objects, and the like, that would require mivr otom a b'poteach tfach. In order to act as an oil to bring tfachim, spread tfachim, it would require it to be a tfach by tfach. Let's now learn Mishnebet. Ziz shal gabey pethach, mivr otom a boteach tfach. And this is a strange, I'll translate it, and see completely contradicts what we just learned. It's saying now this ziz, projection over the door that serves the door, it requires it says, to be a poteach tfach in order to be tom underneath it. Now we just spread the previous mission of saying, explaining the conditions under which a ziz only really requires a kosher, or even the smallest amount. So what's this talking about? Some of the farshim explain here that it's actually referring to where the door is closed, the doorway is closed, I should say. And in that situation, require poteach tfach. Let's continue. Shal gabey khalom rom etz ba'im, shal gabey, and also al gabey molo makdayach, that requires a kosher. If we're talking about much smaller windows, if you recall we had these small windows that are the size of a rom etz ba'im, that was the shayaray ha'mahori, that was a window. It was cut out for for lighting purposes and it was slightly filled in. We said as long as it remains two fingers by a thumb, we said that that would, the tumuk would still go through that hole. Another case is shal gabey makdayach. Again, that was the minimum size for a hole that was created for lighting. We said that was the size of that drill that was used in the Bethemegash. The ziz, the projection over that, is also only needs to be a kosher. However, Rabbi Yossi says molo'o. Again, here there are a number of explanations. Cardi goes into length to explain what exactly Rabbi Yossi is saying, but the simple understanding is that the projection above these smaller things, the khalom, that's the rom etz ba'im, or the light hole that's the size of makdayach, the ziz would be proportional to the size of those holes. And that would be the minimum size in order to spread tumah beneath it and or into the house. Those are the mishnah today.

We continue our learning in the Linnish Mastave in the Nakhush and Kanyaka, in the Pentegros of Leo. We're in Arles, Perik, you're down the mission now. Haziz, maybe a Satoma Kalshu. Normally speaking, if I have a ledge jutting out of a house, and it's leaning and it's over the doorway, so what would bring Tuma? When would that be considered? Well, if it's jutting out, at least a Tefakh. Here, for some reason, this is, will bring Tuma underneath it and into the house, even if it's a Kalshu, even if it's less than a Tefakh, any little bit. Why should that be? So the Mishnah is going to explain what the Ziz is in a moment, but just to explain what makes Ziz unique, this ledge, is that it is, not only does it jut out straight, but then it curves downward. So it's almost like an L. So that becomes very clear that it's there to service the doorway to protect you from the sun or the rain. It's true if you have a ledge that's sticking out straight and it doesn't curve down at all, it certainly affords some protection too. But you could also be there for decorative purposes. Here it's very clear, the fact that it sticks out and then goes down, and almost like we could have make an imaginary line all the way down as if it's closing off the doorway. So that becomes obvious that it is there to service the doorway. If that's the case, then it joins with the doorway to make Anoa. And it can be Kalshu, it can be any little bit that's sticking out since it goes out and it comes back and it goes down a little bit. Hagizra v'Hagavlis, the missioner says, these are other types of ledges that do not curve down. Before they are tefach, those have to be in order to bring tumor beneath them. They have to be the regular rule. They have to be a tefach, a ledge sticking out, or at least a tefach. Ezuhaz is, the missioner asks, what's this is? Shepanavlamata, where the face literally is going down. As we explained, it juts out and then it curves downward like an L, at a right angle. V'Hagizra, what's this gizra? Which is another type of ledge, but it does require rather a tefach. That's Shepanavlamata. That's where the face literally is going upward. It doesn't have to be going upward. It's just the idea is that it's not facing downward. So there, it's possible that it's serving another purpose, other than just the doorway. And therefore, for it to be an O-well on its own, it needs to be a tefach. This is because it's going out and then down. It's clearly there for the purposes of the doorway, and it can be considered an O-well, even if it's less than a tefach jutting out. V'Hagizra, what's this gizra? Maybe it's a tomokolshu. So there's a limitation for this halacha, of this khumra that the giz brings to me even though it's less than a tefach. That's the gizra that's being used for the purpose of the doorway, and it can be considered an O-well even if it's less than a tefach jutting out. So the O-edge is clearly being used for the doorway. How do I know? Because it's not any higher than three rows of stones, that's what a midbach is, a row of stones, three rows of stones, which is 12 tefachim. So imagine you have a very tall apartment building, so you wouldn't say that a ledge that's all the way up by the 10th floor that happens to be straight up covering the front doorway on the first floor. You wouldn't say, oh, that must be there for the doorway. It's true, you may be protected from a little bit of rain, maybe have a little bit of shade, but not much at all. So the only time we say the giz is considered an O-well even if it's less than a tefach, because I know it's serving the doorway is where it doesn't go higher than 12 tefachim from the Pesach itself. Notice this not only defined the giz and the gizra, it did not define the gavelis. So the terseptor defines the gavelis. That's where it's also a ledge, and it has two curved ends. So that's okay. But the point is, is that unless you're a ziz, you need a tefach. A ziz doesn't need a tefach, but the gizra and the gavelis need a tefach. Yosemekan, if the ziz is higher than the 12th fochim, higher than three rows of stones, maybe it's atumma plus a tefach. It will only bring tumma underneath it and in the house if it's jutting out a tefach. Ha'a terseptor pizuchim. These are, Bartonur says, the maid may even al-pesach or al-halon lenoida there for decorative purposes, maybe nesatumma plus a tefach. They're also, it's not being used for the doorway, per se, but rather it's there just for decoration. So therefore, for it to be considered a noel, it needs to be a tefach. Perik, yudal mishnah baze, ziz shal gabe hapesach, maybe nesatumma plus a tefach. Now this should sound strange. This says that the very ziz we spoke about in previous mishnah will only bring tumma underneath it if it's a pose a tefach. So before I should explain what we're discussing here, Bartonur says, hochamayrishin nesatumma pesach. This is where the doorway is closed. So since the doorway is closed, you can't say that this is serving the doorway because it's not really a doorway. It's been completely closed up, not just the door is closed, but stones are closing up there, the doorway is not usable. So to say that this, this is to serve the doorway, you can't say that. So therefore it will only bring tumma if it's a pose a tefach. What about shal gabe hachalon? So we mentioned many times that the window normally has to be a tefach by a tefach for tumma to pass through, but there were exceptions. Let's say you make a hole for light or for sunlight to come in. So that had a smaller shear. That was the size of a makdaach, the drill that was used in the base on miktash. And you have also, let's say a window that was once tefach by a tefach closing up a little bit. So then that has to be two-edged bows, high. So the missioner tells us that if you have a ziz, and the ziz the ledge is over the window, so generally if the law of the windows has to have to be a tefach, so this will be a tefach as well. But, or shal gabe malom makdaach, call show. But we can borrow the halach from the previous missioner and say that if you have a ziz, which is once again a tefach, which is the right angle, over the window, it will bring tumba and serve as an oh-well, even a culture of any size, assuming it's over a window that is very small that's being used for sunlight or it's a window that you started to board up a little bit. Since those shiurim were smaller anyway, the rumets ba'ayim or the malomakdaach, so the same thing is true over here. It can't be a culture any little bit, not even a tefach, because it's covering anyway these windows that don't require a tefach in order for tumba to transfer. That's the Tana Kama's opinion. But, aviosio mere malo'o, not true, can't be a culture. Now, it doesn't mean you need a tefach, but it can't be a culture any little bit either. It has to be malo'o. In other words, if you have this, you have this ziz, this overhang and this ledge, above one of these windows you board it up, which we said the window has to be the size of two edsbows, so to the overhang has to be the size of that. And if this ziz is sticking out over a window that's being used for sunlight, where the shiur is enough to be a malomakdaach, the size of a drill hole, so the ziz also has to be at least sticking out a little bit that amount. So, it can't be a culture but it has to be malo'o. It has to be the same shiur, the same size as the size of the window itself, the size of the window brings in tumour, whether it's malomakdaach, the size of a drill or room edsby in the size of two finger breaths.

Show them to all! Today we're going to discuss oil as perkyo-dala and we're going to give Mr.Dala an entity that's not so real and we're going to discuss about Sirachal. She should be the one to find a receiving call going big horror of Mahmesh. We're discussing ziz, which is a protrusion of sorts that's coming out of a wall, the exterior wall of the house. It's over an opening, maybe a doorway or something similar. And we had said that since it's clearly servicing the door, it doesn't even have to be a full tefak, which is a classic size of an oil. It could be less than that and still maybe tomos. Mr.Gimbal tells us, If there's a reed above the doorway, I feel like a maya-ama, even if it's 100 amas high, maybe it's a tomokalshu who is going to bring tomo into the house that's underneath it. Even if it's just a kalshu who is jutting out a little bit, it's not a full tefak, they're going to be sure that's your shoes opinion. And that's even though we learned previously that a ziz can't be any more than 12 fachum above the doorway, that's when it's not movable. If it's stone or wooden, it's connected to the house. But this connet, this reed, is movable. You can very easily just pick it up or lower it. It's very simple to do that. Even if it's 100 amas high right now, since it's very easy to lower it within 12 fachum above the door, it's considered a ziz and it's maybe tomokalshu. And with Ruihan Ruih, he argues, this is not any more khamr than a ziz and it has to be within 12 fachum above the door. Onto Mr.Dalid, what about the following? We have a ziz, a bit of protrusion, that surrounds the entire exterior wall of the house, but it's actually not over the doorway. The only part of it that's by the doorway is 3 fachum above the door. That's what it means. It eats into the doorway, meaning this protrusion is only over 3 finger breaths of the door, not any more than that. So here it depends. So tomokalshu, if there's tomokalshu inside the house, so any kalim that are underneath the ziz, anywhere underneath it, who's on the back or the side of the house doesn't make a difference, because again, this ziz is all considered one entity, one roof, so any kalim that would be underneath it would be tomokalshu, because the tomokalshu escapes the house, goes underneath the ziz in the 3 hutsbais that it's overlapping the door, and then everything underneath it will be tomokalshu. What about the following? Tomotachtov. Let's say there's tomokalshu underneath the ziz. Do we say that tomokalshu travels underneath the entire ziz, and then goes to those 3 hutsbais that are overlapping the door and goes inside the house? Or no. So Reblazar Matama Sabayaz Reblazar is Matama the whole house. There's a bishu matara bishu matara, and that's because he holds that it's easier for tomokalshu to escape the house than to enter it, and so he's more make-all. And the mission concludes. The same achalikas would be with a khatser that's surrounded with an achsadra, that's like a portico. It's basically a roofing of a khatser. Imagine you have a walled khatser, a walled courtyard, and coming out of all those walls is a ziz, and the only part of the ziz that overlaps the door is 3 hutsbais. So it's the same achalikas. If there's tomokalshu underneath the ziz, Reblazar says that it does go into the house, Reblazar bishu matara says that it does not. We're going to stop it for the day. I'm back with another mission to hand off with more scenarios, but for now, everyone should have a wonderful day.

Okay, today we're continuing in the 14th part of the Sachsalos. We are up to paracudal, the Mishnagiml. If you have a pole that's right over a doorway, and you have a piece of a dead body underneath it, I feel gavom mea ama. Even if it's 100 amams above the doorway, meaning it's nowhere near the doorway, maybe I set up a culture hoop. Even if it's just a culture hoop, it's able to spread the tomato. Because it's not like a regular ziz, because you could easily move it. Meaning the pole is meant to be moved higher or lower, so we're always worried that it's going to be moved right next to the doorway, and then it will be an extension of the doorway, which is a kolshu. Divra bi yashur. Al-Yakhmar zemina ziz. You can't be more mahmir with the pole than you would be with a ziz. And since a ziz needs to be within whatever it was that we said, 3 rows of stones, 12 tvachim of the doorway, in order to be maybe as a tomah bu kolshu, there's also a need to be within that proximity, in order to be maybe as a tomah bu kolshu. Mishnadalir. Zizshu sovivis kolibais. If you have a ledge that goes around the entire house, v'ochil be pesach shalashit paus, but it only goes into the pesach, or hovers over the pesach by 3 at paus. So tomah babais, if there's tomah in the house, then kalim shatach tov tamayim. Then kalim that are underneath that overhang are going to be tamay, because it's considered to be an extension of the house. Tomah tach tov, you have tomah underneath that ledge. Rebi al-azim matameh sabayis. Rebi al-azim says the tomah will go into the house. Rebi shumatayim, Rebi shu says that the house is going to be tahar, meaning we don't assume that it has a real din of an owl. The same halacha applies if you have a chatzah that's surrounded by an awning. So the awning only goes, let's say, 3 at paus over the doorway of the house. So the same halacha, that if you have a dead body in the house and the tomah will spread under the awning. If you have a dead body under the awning, it's a machlokas, Rebi al-azim and Rebi al-azim. So to review what we learned today in Mission of Gimel, we said that if you have a pole that sticks out over a pesach, according to Rebi al-Shuwa, even if it's a million, almost high in the air, it's still a b'kolshu who it's going to be able to be made via the tomah. Rebi al-shumatayim says now it's going to have the same rules as a ziz. And then in Mission of Gimel, we said that if you have a ziz, it goes around the entire house and overhangs the doorway by 3 at paus. So if there's tomah in the house, then the Caleb underneath the ziz are tamay. But if there's tomah under it, then it's a machlokas, Rebi al-azim and Rebi al-Shuwa, whether it's tamay or tahar. And the same Allah applies in a khatr with a ledge around it. That's it for the next time. We'll pick up with Percivedal in Mission of Gimel.

In today's Mishnah, within the 3rd and 4th Mishnah, from the 14th Parakemisech to Ohalo, the Mishnah begins, kanesh al-gabeh petach, if you have a reed, placed horizontally above a doorway of a house, on the outside that is. Afilu goba me'ama, even if it's placed a hundred amore above the petach, me'vi'at atumah kosho, which means that even if it's only the width of it is even the smallest amount, it could act as an Ohel in order to bring the tumah from outside the house to inside the house. That is opinion divra rebioshua. Now that's in contrast to what we learned in yesterday's Mishnah and that is with the ziz, we said it could only act as an Ohel if it was within the kosho, if it was within 12 thachim from the doorway, because then it would be considered as functioning with the door. However, if it was above 12 thachim from the doorway, then it would require a full thachim as an Ohel. So why is it that rebioshua is more strict with this kaneh, with this reed? And that is because the ziz is usually built into the house. It's constructed in such a manner and doesn't move. However, kaneh, a reed, has potential to be moved and low raised and importantly, in this case, lowered. And there is a concern that it will be lowered within this region of 12 thachim. So therefore, rebioshua is more mahmir to say even if it's above that 12 thachim limit that we normally apply to a ziz, that even if it's just a kosho, it would function as an Ohel. Rebioshua and Ben-Nuri, however, disagrees. It says, Al-Yakh-Mor Zamin ha-ziz, you cannot be more stringent with this reed than we have with a ziz and therefore it shares the law. If it's above 12 thachim from the petach, it would have to be a tefach wide in order to bring the tomah into the house. Let's continue. What if you have this projection that's running around the outside of the house? So this ziz is a tefach wide. Therefore, it can act as an Ohel. However, it's only overlapping the doorway at the edges by three at spot, which is less than a tefach. Now, according to the very Israel, therefore, it's unlike the previous case where when the ziz was above the doorway, even if it was less than a tefach, we considered it as if it was part of the Ohel, the same Ohel as the house itself, as the inside of the house. And therefore, if the tomah was beneath it would bring tomah in and out of the house. However, in this case, since it's overlapping at the edges by three at spot, which is less than a tefach, then it's considered two separate Ohelot. And that's why we have a debate in this mission. Nietzsche says if the tomah is by bite, if the tomah is inside the house, everyone agrees that the tomah would spread inside the house, go out and go under the overlaps of the ziv and run around the ziv. If you'd like to make everything, all kailim underneath the ziz on the outside, that would be tomah. However, what if the tomah is underneath it? Meaning underneath the ziz on the outside, can it affect the house? Rebeliezer is metame et abate. He says that it's overlapping the doorway even by a small amount, as if it's like part of the house itself, and therefore the tomah would spread inside. However, Rebeliezer disagrees, and this parallels the debates with Symboton, Rebeliezer, and Bishu about structural parts of the house that are outside the house. Arab Yushua says here that no, he disagrees, he says it's distinct, it's different, and therefore we apply the principle of Derech atum al-Atset al-Aliy-Kanes. So if the tomah is inside, yes, it would escape and go outwards and go under the ziz. However, if the tomah is underneath the ziz, we've viewed it these areas distinct from the house, and we don't say it would jump inside the house, therefore the house would stay tahor. And Bishu says, So if you've got a khatser, a courtyard that is surrounded by an achsadra, achsadra is a porch, and what that means is that if you have this porch, the porch isn't actually over the doorway, it's covering the regions next to the doorway, but it's only overlapping the doorway by a small amount. We would apply the same debate between Rebeliezer and Rebel Yushua, that if the tomah is outside underneath the porch, would it go into the house or not? Rebel Yushua says it would, and Rebel Yushua would disagree. Those are the Mishna today.

We continue our learning with the Shmastaveh b'manachvishim gam'yakam b'pithakosulio and all those Perig Yudalid Mishnugimmo. K'ad e'sha algabe hapesach, this is a rod, very thin rod, that's placed above the doorway. And there is a Kazaispinameis underneath it. Afilu gavoha mea amah, even if the rod is 100 amahs above the doorway. Maybe it's atamakosulio. It will bring the tumah beneath it, even if the rod is any size. Diver ebe yashua. So ebe yashua is telling us that this kan'eh has a different status than this is. Because when it came to the ledge, this is okay, it was a culture, it didn't need to be a tefach. But it couldn't be 100 amahs high. It had to be within 12th f'akam of the pasach. So what makes the kan'eh different? Because a kan'eh rod, that's let's say, peg sticking out and it's leaning on that. And that's covering the doorway a little bit. So that's something that moves. So you're going to move it up, you're going to move it down. So therefore, since it's likely you can bring it from all the way up 100 amahs right above the doorway. So it actually helps you and protects you a little bit. So therefore, we're going to say that even if it's 100 amahs above, it has the status of an oh-eh. And even though it's not a tefach. That Rabbi Shua's opinion, Rabbi Yohan ben Urohmer, al-Yakhmur is them and as is. Can't be more ma'ahme with this kan'eh than as is. The zis has the halakhah that has to be within 12th facham of the doorway. And if not, it doesn't have the status of an oh-eh. So therefore the same thing should be true when it comes to the kan'eh or comes to this rod. Perik'u-dalan-mishnah-dalan-ziz-shu-so-ve-ve, as callaba'is here, it's not a ledge that's just sticking out in front of the doorway. In fact, it's not sticking out in front of most of the doorway. It's a ledge that goes around the perimeter of the house and it comes close to the doorway. But if you're standing in the doorway and it's raining, you'll likely get very wet. Because how much of the ledge is actually covering the doorway? So it says here, zis-shu-so-ve-ve, as callaba'is, wa-ochel-ba-pesach-sholo-shish-boats, and it literally eats. It consumes, which means it overlaps the pesach only three at's-boats, a tefach is four at's-boats. This is three at's-boats. So how much of the doorway is really being covered lengthwise by this ledge, only three at's-boats, not even a tefach. So it doesn't matter what it's sticking out. But the point is, we're talking about the width, how much it's sticking out, and how much you'll be protected based on its size, on its width. This is the length. This is covering part of the doorway, but a very small part of the doorway. So the mission here says, if you have a zis-shu-so-ve-ve, as callaba'is, wa-ochel-ba-pesach-sholo-shish-boats, then all it does is it serves the pesach only three at's-boats, does not extend over the rest of the doorway. So what do we have? We have, well, the house is an O-L, and the zis around the house is an O-L as well. But they're not one. For the zis to be the extension of the house, which is its own O-L, we need to be a tefach. And it wouldn't be covering, that is, in length, a tefach of the doorway of the house. So what's the halach in such a case? Tuma-baba'is, if there's a kaza'is when I'm ace, let's say, in the house, kailim-shatach-tov-to-mayim. The kailim underneath any part of the zis are of this ledge, of this overhang, are tome. Why is that? Since the zis serves the house, so it's an extension of the house. And therefore, Tuma will come from the house to this area. But Tuma-tach-tov, but let's say there's Tuma not in the house. Tuma's under the zis. So then we have a machlokis. Rabbi Eliyezim atame-e-saba'is, he says, Tuma is going to spread from under this ledge into the house, even though it overlaps the doorway less than a tefach, only three heads bows. Because he says, well, we learned before, in Mishnah alif, that we spoke about in terms of the width of the zis. How far does this have to be to stick out? He says, no, they're there since it's a right angle and it's going down, it clearly serves the door. So it doesn't have to be that wide. So the same thing here doesn't have to be that long either. Even though it doesn't have to be, same way it doesn't have to be a tefach in Mishnah alif, it doesn't have to be a tefach over here. There though the Mishnah alif happened to be the tefach we were speaking about was the width, was how much it's sticking out from the wall. Here we're talking about how much of the wall it goes, the length of the wall over the door. Nonetheless, it's the same idea. Therefore, he believes that if there's tumah tahtah underneath it, Rabbi the Ezra's metami the whole house, because this zis has significance. Maybe it's shu'ah metah here or it's shu'ah says, no, items in the house are toh or if there is tumah underneath this zis, because he says, if you have a zis that's shorter than a tefach, so in this case it is in terms of its length, it's not going to work, it's not going to bring tumah into the house. The only way it can act as a ledge of the doorway of the house is if it goes over the doorway significantly. It doesn't even go over the doorway lengthwise, a tefach, so therefore it cannot serve as the ledge of the door and therefore when there's tumah underneath it, it will not go into the house. And then the Mishnah concludes the khein b'chotzer shimu kefas ahsadra. Same thing is true when it comes to a courtyard that's surrounded by an ahsadra. We've had this in Sokka, we've had this before as well, ahsadra pavilion. There you have houses as it says here on three sides, they open up into a common courtyard and you have poles, you have columns that are going in, and then you have over the columns you have an awning. So what it's saying here is as well, if you have this awning that only extends three its bows over the doorway of the house, so the same thing will apply. If there's a kazayis bin ames inside the house, yes, tumah does spread underneath the awning, but if there's tumah underneath the ahsadra awning, so that would be a machal, because as it was said, yes, the house does become tumah, but according to Javier Shua, since it only extends over the doorway of this awning, this ahsadra, only three at both, not even a tefach, it cannot be considered an awning of that doorway, and therefore tumah will not enter the house when tumah is under the awning.

Show them to all. Today we're going to discuss Ayahuasca's Ayahuasca paracudal and Mishnah and Mishnah. And today's Mishnah is going to be going to be discussing the Ziz, this protrusion coming out of the house. And remember we had said it does not have to be a Tefakh in order to transfer Tomah into the house or Tomah that's coming out of the house to be metame anything underneath it. But now we're going to discuss in cases where it is a Tefakh. Because if it's a Tefakh that means it's a proper Ayahuasca. And from here to the end of the parac we're going to be having multiple variations of the same concept. Two Ziz and two protrusions, one on top of another. They are the size of a Tefakh, and in between them there's a Tefakh. So, if there's Tomah underneath them, only underneath them is Tomah, but not in between them or above them. Because the lower one is considered a Hefsik, so the Tomah stays only underneath the lower one. Now, if there's Tomah in between them, let's say the Tomah is resting on the lower one, so that means the Tomah is in between them. Beinehen Tomah, only in between them is Tomah, it doesn't go lower or above it. And Elgabehen, if there's Tomah on top of them, there's Tomah on the upper one. So, connect the other Akia Tomah from it, all the way up to Shema'im is Tomah, but below it is not Tomah, because since it's a Tefakh itself, this Ziz, the Tomah doesn't go below. But what about the following? Let's say the upper Ziz extended a Tefakh beyond the lower one. So, even though the lower one was a Tefakh, the upper one is a Tefakh more than the lower one. So, the Tomah is in between them, and there's Tomah underneath them, or between them. So, the Tomah is in between them, and in between them is Tomah, because since the upper one is protruding beyond the lower one, the space underneath them that's considered to be covered by the Ayahel is measured from the upper one, not the lower one. So, it means that even anything in between the upper one and the lower one is going to be Tomah. However, Elgabehen, if the Tomah is on top of them, meaning on the upper one, connect the other Akia Tomah from it, all the way up to Shema'im is Tomah, but below it's not Tomah, because again, since it's a Tefakh, the Tomah doesn't go downwards. Now, let's say, Hayahel, you're in a Tefakh, the upper one was protruding beyond the lower one, but less than a Tefakh. So, if there's Tomah underneath them, everything underneath them in between them is Tomah, however, Benehen, let's say there's Tomah in between them, let's say, for example, the Tomah is on top of the lower one, or it's underneath the extra part. Whatever little bit the upper one is extending beyond the lower one, the Tomah was underneath that part. He says it's the same thing, everything underneath them in between them is Tomah, because we just follow the Ayahel that's made by the upper one. Whereas, he argues, and he says, Whatever's in between them and underneath the extra part is Tomah, but whatever's underneath both of them is Tomah, because since the upper one does not extend the Tefakh beyond the lower one, it's considered its own separate entity. Therefore, if there's Tomah only underneath the little bit that's extra of the upper one, that has no effect on whatever's underneath the lower one and may law everything that would be Ta'har. Moving on to Mishnovav with more variations, these two Z's that are one on top of another, they each are a Tefakh, but between Benehen and Tefakh, in between the two of them is not a Tefakh. We know the minimum shear of an Ayah for Tomah is that there has to be at least a Tefakh underneath it. So, Tomah underneath them, everything underneath them is Tomah, but Benehen or Al-Ghab-Bahan, if there's Tomah in between them or on top of them, can connect the Anurakiya Tomah from it up until Shema'im is Tomah and that's even when the Tomah is in between them. Since, as we had said, there isn't a Tefakh in between them, there's no Ayah being mafsik above that Tomah, so it goes all the way up to Shema'im. And we're gonna stop for the day and pick up tomorrow's Mishnovav with more scenarios and on to Parak Tazvav. Mishnovav, but for now, everyone should have a wonderful day.

Okay, we're continuing today in the 14th Parakum Sakhtalos. We're up to Parak-e-Dal in Mishnah-e. Shnaizi is in al-Gabbe-Zeh. If you have two ledges, one directly over the other one, the each one is in Tafakh-e-Benein. They're each in Tafakh-e-Tafakh. And the space between them is in Tafakh-e-Tafakh-e. Tumma taht-ehen, taht-ehen-tamei. So if there's Tumma under the lower of the two ledges, then anything else that's under the lower of the two ledges is going to be Tamei as well. Bene-hen, Bene-hen-tamei. And if there's Tumma in between the two ledges, anything that's in between those two ledges is going to be Tamei. Al-Gabbe-hen, kine-g-dah, l-Rakia-tamei. If there's Tumma on top of the higher ledge, then everything up to the sky is going to be Tamei. Ha-ya-el-ion, o-deh-fal-e-taht-en-pl-seh-tafakh. But here's where it gets interesting. If the higher ledge goes out by a Tafakh beyond where the lower ledge goes, then Tumma taht-ehen-o-bene-hen, if the Tumma is under the lower ledge or between the two ledges, taht-ehen-o-bene-hen-tamei, then under the lower ledge and between the ledges are going to be Tamei. Al-Gabbe-hen, kine-g-dah, l-Rakia-tamei. But anything on top of it is going to be Tamei all the way up until the sky. Ha-ya-el-ion, o-deh-fal-e-taht-en-pl-seh-tafakh. If the upper ledge goes further than the lower ledge, but by less than a Tafakh, that's what we're changing over here. Instead of overhanging it by more than a Tafakh, it overhangs it by less than a Tafakh, then Tumma taht-ehen-o-bene-hen-tamei, if there's Tumma under the lower ledge, everything under the lower ledge and between the ledges are going to be Tamei. Bene-hen-o-ta-ha-sam-o-sar, if there's Tumma in between the two ledges or directly under, on the ground, but directly under where the upper ledge is but where the lower ledge does not extend, then Rabbi Eliezer Omar taht-ehen-o-bene-hen-tamei, Rabbi Lazarus says under the lower ledge and in between the ledges is going to be Tamei. Rabbi Yeshua Omar, Bene-hen-o-ta-ha-sam-o-sar, Tamei, in between them and underneath the extra-extensionist Tamei, but the taht-ehen-tahar. Underneath the actual lower ledge is going to be Tahar. Moving on now to Mishnah Vav. Yeishben-pl-seh-tafakh, Bene-hen-pl-seh-tafakh. If the two ledges are a Tafakh, but there's not a Tafakh of space in between them, Tumma taht-ehen-taht-ehen-tamei. So if there's Tumma underneath them, then underneath them is underneath the lower ledge is Tamei. Bene-hen-o-ga-bene, if there's Tumma in between them or on top of the upper ledge, Keenak-da-a-da-re-ki-a-tamei, meaning even if there's Tumma in between them, it shoots straight through the top ledge and goes up a-da-re-ki-a, because it doesn't have a pl-seh-tafakh to stop the Tumma. So to review what we learned today, we discussed in Mishnah-ehen, Mishnah-vav, two ledges, one on top of the other. First, we discussed if there are exactly one on top of the other, then we discussed where the upper ledge juts out at least the Tafakh beyond the lower ledge. Then we discussed where the upper ledge juts out less than a Tafakh above the lower ledge. And then in Mishnah-vav, we discussed where there is less than a Tafakh in between the upper ledge and the lower ledge. And what the unique element that adds is that it's not an O-Hell between the lower ledge and the upper ledge. Anything on top of even the lower ledge would be Bokeh-Va-Ola and l-re-ki-a. But as time next time, we'll pick up with Periketal in Mishnah-zayn.

In today's mission, we'll learn the fifth and sixth mission from the 14th Parcimisecht Oralot. The mission begins. Schnee zizim al zua gobe zua. So we've got two projections now sticking out of a wall. Forget the doorway. And one is above the other. Ve esben boteach tefach, and they're both each a tefach wide. So you can imagine horizontal planks of wood fixed to a wall. They're both tefach wide, and there's a space of a tefach between them. Mission says, tumatachti him. If the tumas beneath them both, then the tumas stays beneath the bottom plank of wood. Or this bottom ziz. And it will spread beneath it. Because again you have an oil. So the oil spreads it, and it also is able to mufsik it prevents it from going any higher. If it's beneath him, if the tumas place beneath these two boards, then we say that only the region between them would be tumet. Because once again you have an oil above and below it, and therefore it spreads but is restricted to the area beneath it. If it's al gobe hem, if it's on top of the top ziz, then keneg do ad larakia, anything in line with that piece of tumas going upwards would become tamer as well. Because it would then be ma'ahil, would be covering over that source of tumas and become tamer. But it wouldn't spread below it because that top plank, or top ziz, is also an oil. Let's continue. Haia el yono defal tachto empatachta fach. What if the top plank was extending a tefach further out than the plank below it, or the ziz below it? Mission says, tumatachti him, or al gobe ne hem. If the tumas are on the floor, or in between these two zizim, then we say tachti him webne hem tamer. Then the tumas would spread between these two planks and also the region below it. And that is because it is extending out a tefach, that effectively combines the two ahalot together, and it's as if it's really one oil and it would spread in that entire region. So that's even, by the way, if it's on top of the lower ziz, it would spread across and down an region below it as well. If it's al gobe hem, if it's on top of the top ziz, then again there's an oil below it, only kneg du Adlerakia, only above that source of tumah, and directly in line with it, would be a region where something would become tamer. Haia el yon o def al atachton pachot me tefach. What happens if it's extending out, when the top ziz is extending out over the bottom one, but it is less than a tefach. Now we have two ahalot, where they're overlapping. But again, it's not a wide enough a tefach to combine it together. So we'll have the same debate once again, as we've seen between rebel years and rebel Yeshua. So therefore, tumah tachtayhem, if the tumah is benithem, then tachtayhem u benayhem tamer. Then the tumah below it, and also between them would become tamer. That is because if it's below it, the tumah goes outwards, and due to the slight overhang, it would also spread to the region between the two zizim. If however, it starts benayhem, if it's placed between these two zizim, or tachatamotah, or under the overhang, or the path that's extending out from the top ziz, further than the lower one, he is ad-dabaibutan rebel years and rebel Yeshua. So rebel years, it says tachtayhem u benayhem u tamer. It's consistent with his opinion so far, that both regions would become tamer, much like we saw the ziz that was outside the house, and only overlapping the door by three tumahim. Also, for example, this doorstep on the house, we've seen other examples like this. He would consider them still as if it's like one or hell, and the tumah would spread both directions. Rebel Yeshua would apply the principle of terecha tum la tzed vololik anes, that the tumah would only go outwards, but wouldn't enter inwards, wouldn't go back in to the region below the lower ziz. So then rebel Yeshua says benayhem v tachatamotah tamer. So therefore the only area that would be tamer is under the top ziz, which would be the region between these two zizim, and the region below the path that extends out further than the bottom ziz. However tachatam, the meaning of the region below the lower ziz, that would remain tahor, because the tumah wouldn't do a U-turn and come back in. Let's learn Mishnevav. Yeshpein bo teach tefach. What if these two zizim are both a tefach wide, like in the first case in the previous Mishnev, however the en benayhem bo teach tefach, but there's not a gap between the two, they're not spaced out a tefach apart. So the Mishnev says now, that if tumah tachatahem, if the tumah's on the floor, then you've got an ohel above it, so it will be the tumah spread indeed below the bottom ziz, but will be restricted to the region there, meaning it wouldn't spread any higher. If it's benayhem or algabahem, if it's between them, or above the top ziz, then kenegdu ad harakia tamer. In that situation, you don't have an ohel above it, such that there now, let's use the case if the tumah is benayhem, is between these two zizim, since there's no ohel there above it, then it would be like tumah rutsutsa, it would bo kahat for ole, it would simply penetrate and go up, and anything in line with it would become tamer, even above the top ziz. If it's on top of the, if the source of tumah's on the top ziz now, then anything above it clearly would become tamer, but what about the region in between? So Kahati explains quoting the Sidri taharot, is that it would still only make the region above it tamer, but not the region in between. Why? Because since there's not a gap of a tafah, that top ziz is effectively batel, considered a null to the bottom one, and therefore it's as if now there's an ohel preventing it from going downwards, and therefore that's why the region between would stay taharot. Those are the Mishnah today.

We continue our learning of the Linnish Mastavib in the Akvish and Chamiaka in the Pentecostal Leo. We know all those. Pergudal and Mishnahe. Schnee zizim zal gabeze. Here you have two ledges. Here the words is just general for a ledge. Two protrusions coming out of the wall of the house and then one right directly over the other. The Yeeshbah and Poseach Tefach. And in fact, each one is a Poseach Tefach lent by Tefach Wythe. So each one is an Ohel. Ubenen Poseach Tefach and in fact between the two of them is a Tefach of space. Tuma Tahten. If there's Tuma beneath them, and obviously if there's Tuma beneath both of them, it means it's beneath the lower ledge. So if you have, let's take his Iceman on the ground, beneath the lower ledge, Tahten Tomei. So the alohi is that the area, that area, any cleat that's underneath that lower ledge is Tomei. But anything above that is going to be Tohor because the ledge acts as a Tefach. By a Tefach, it acts as a barrier, as a khatsitsa, between the Tuma. So Tuma will not affect anything that's between the two ledges. And certainly above on top of the upper ledge, this is the cleat up there, certainly it's not going to be affected. What about Benei? And what if there's a Khatsitsa between the two ledges, Benei and Tomei. Only Kaelim that are between the two of them are Tomei, but anything that's beneath the lower ziz or above the upper ziz is Tohor. Al Gabehen. Let's say the Tuma is on top of the top ziz, it's on top of both of them really. That's why it's Gabehen. But it's sitting, Gazezman Reis is sitting on top above the upper ledge, Kedegdo Adlerakia Tomei. Anything that's in directly above that, all the way up to the sky is Tomei. But everything else is Tohor. Any Kaelim between the two ledges or beneath the lower ledge are Tohor. What about how you are early on Odeif al Atachton poser Tefach? Here, the upper ledge is now sticking out a Tefach beyond the lower ledge. So the lower ledge is a Tefach, but the upper ledge, let's say, is Tutsfachem, sticking out of the wall. Tuma tahtihen obeinehen tahtihen obeinehem Tomei. In this case, if there's Tuma beneath them, which means on the ground beneath the lower ledge, or even between the two zizim, everything is going to be Tomei. Everything meaning any Kaelim that are beneath or any Kaelim that are between. Since the upper ledge is a Tefach beyond the lower one, that brings all Tuma to everything that's underneath it. So that would be whether it's on the ground beneath the lower of the ziz, or between the two zizim as well, because it sticks out an extra Tefach. So that's what the mystery means when it says once again, Tuma, if you have the Elionus Odefa la tahton, a Poser Tefach, Tuma tahtihen obeinehen, whether the Tuma is on the ground or is beneath them. Beneath them, either way, tahtihen obeinehem Tomei, but al gabbehen, but above them, which means when there's Tuma either on the ground, or Tuma beneath them, only those areas are Tomei, either or, whether Tuma is beneath it, underneath, let's say, there's a Tuma because that's beneath the lower ledge. And the upper ledge once again is sticking out an extra Tefach. So that Tuma beneath that will make any Kaelin beneath the lower ledge Tomei, and any Kaelin between the two ledges Tomei, and if there's Tuma between the two ledges, that will make any Kaelin beneath the two ledges Tomei, and anything beneath the lower ledge Tomei, but kenegdo al gabbehen, kenegdo al lorokia Tomei. Which means that Tuma is not going to, this is the only case where we would say that there's Tuma that would affect Kaelin above the upper ledge. When we, remember, the upper ledge is sticking out an extra Tefach. So that will affect anything beneath that, or beneath the lower ledge, whether the Tomei is between the two ledges, or it's beneath the lower ledge, but nothing will be affected on the upper ledge unless there's actually Tuma up there. Then the Mistress says, what about Hayyaha Elion Odeif al Atachton Pachos mi Tefach? So here, the upper ledge is protruding a little bit more than the lower ledge, but it's less than a Tefach. Tuma taachthehen taachthehen u benehem Tomei. The Mistress says, sounds like at this point, this halach is the same. If the Tuma is beneath the lower ledge, so then any Kaelin in above, beneath the lower ledge, or between the two ledges is going to be Tomei. What about benehen o taachtha samosa? But if the Tuma, once again, where the upper ledge is sticking out more than the lower ledge, but less than a Tefach, if the Tuma is now between the two ledges, or taachtha samosa, or let's say it's on the ground, but it's not under the lower ledge. It's under the extra piece that's sticking out from the upper ledge, which is not sticking out an extra Tefach. Here we have a Machlokas. Rebliezer o mere taachthehen u benehem Tomei. He says that any Kaelin that's underneath the lower ledge, or between the two ledges, is going to be Tomei. So we may remember Rebliezer from the previous Mishnah, where Rebliezer was speaking, we were speaking about a case when there was a ziz, a lace that was going all the way around the house, but it only went three at both, less than a Tefach above the doorway. Rebliezer was of the opinion that if there's Tuma underneath the ziz, it will meet Tomei the house. He says it has the ability to against Rabbi Yoshua's opinion. He says it doesn't matter. The same way Tuma that was in the house affects any Kaelin under the ziz, Tuma under the ziz will affect Kaelin in the house. So obviously he gives you, he believes that although you don't have the full Tefach, it doesn't matter. The ziz has significance when it's part of the house, so the same thing is true over here. Rebliezer says when you have this case, this second case, where the upper ledge is protruding out of Tefach, a little bit less than the Tefach, it doesn't matter. The same halach that applies to where it's protruding at Tefach applies to this as well. Rebliezer disagrees where Rebliezer says if there's Tuma underneath the two of them, that will affect anything underneath the lower ledge and between the two ledges. Rebliezer says that Tuma is either on the ground underneath that extra little protrusion less than a Tefach or it's between the two of them. So then only Kaelin that are between the two or on the ground underneath that extra little extension on Tuma. But Rebliezer says you're not going to make anything under the lower ledge that's not under the extension. You're not going to make that Tuma because Rebliezer believes when you have a Ziz and it's not the proper size, it's going to get a Pesach. It's not a Tefach. So then it's not going to bring Tuma into the house. The same thing is true over here, it won't bring Tuma to the other area underneath the lower ledge. Perik, Yudalad, Mishno, Voth. Yeishbe, Bohen, Poser, Tefach. Bohen, Benen, Poser, Tefach. In this case, each of these is in the ledges that are protruding out of the house. Each one is a Tefach by a Tefach. But as opposed to the previous Mishno, where its own OHL was created between the two of them because there was a Tefach space, here we do not have between the lower and the upper ledge a Tefach of space. So now the Mishno says, Tuma, Tach, Tehen. If there's Tuma underneath both of them, which means on the ground beneath the lower Ziz, Tach, Tehen, Tame. Anything that's underneath that ledge is going to be Tame. But anything above that is going to be Tahor. That should be obvious because the Ziz, the lower Ziz, is going to serve as a Khatsitsa. And that's, of course, that is above the ground, the Tefach. So that's its own OHL. But what happens, Benen, or Al-Gah, Benen? If there's Tuma between the two Zizim, or there's Tuma on the top ledge, Kenegdo, Ad-Harakia, Tame. Then anything, any Klee, that's in the air space, all the way up straight, above the Kizaisman Hame, all the way up to the sky, is going to be Tame. Now, what's different about this halacha? So t

Shalom to all! Today, we're going to discuss all of this perky downish design and perky test of Mishnah Alif. I think Mishnah has been being learned because I asked about this Rahul. She's just been trying to find a reason to call it going, Bik Harav Mahmish. Now, we can discuss in cases of two Z-Zin, one on top of another, and there's tumble located somewhere above them and between them or below them, and which areas are going to be tumble. So here we have more scenarios. Mishnah tells us, Ain bahin paseach tafach. Let's say these two Z-Zin are not a tafach. Up until now, all the cases being discussed is that they were a tafach. Here, we're talking about that these two Z-Zin are not a tafach. So benshe yeish benein paseach tafach, benshe in benein paseach tafach, in this case, whether or not there's a tafach in between these two Z-Zin, tumme tahtayin, benein, ayal gabeyin, it also is not going to make a difference if the tumble is located underneath them, between them or above them, tumme bakasvah, ayal bakasvah, yeredes, the tumble goes all the way up or it goes all the way down, and that's because since these Z-Zin are not a tafach, they're not considered ayal, mimeila, there's no half-sick for the tumble, there's nothing to stop it, and therefore it goes all the way up or all the way down. B'chein shte yerees, sh'ayin, gabeyis, benein, paseach, tafach, the same dinim would apply to two yerees, which is like two curtains that are a tafach above the ground, and they're a tafach above each other as well, all the previous mishnahay, mishnahay, vavin, zayin, all the dinim that we discussed regarding Z-Zim would apply to these two yerees, depending on how large they are, how far apart they are from each other, and where the tumble is located, those dinim would be the same as we had in the previous mishnahay. And we want to practice vavmishnahalaf, here we're going to clarify what that means in ayal of tafach. We've already had multiple times we had to mesechtah, then in order to say that we have a din ayal for tumah, it has to be a tafach, which means not only does the roof itself have to be a tafach by a tafach, but it also has to be a tafach above the ground. So we have to clarify that. Mishnah tells us, s'agais aweb, khayfas aweb, a thick woolen garment, or a thick board, ainun mevinas a tumah, they're not considered to be mavy tumah, which means they're not an ayal for tumah, aachu, gavain, minar, paseach, tafach, until they are a tafach above the ground. In other words, even if this garment or this wood is very thick, it could be it's way thicker than a tafach. And so if you look at the upper part of it, that's definitely a tafach above the ground. It doesn't count. It has to be that the underside of the board or garment is a tafach above the ground, and only then it's mavy tumah, it's considered an ayal. Now, something similar, yet different, kufulins al-gabezu, folded garments, placed one on top of another, ainun mevinas a tumah, aachu, gavain, minar, paseach, tafach, they're not mavy tumah, they're not considered ayal, until the upper one, which really means the underside of the upper one has to be a tafach above the ground. And the reason why this is different than the previous case is because in the first situation, we're talking about one garment or one block of wood, so we can't ignore the fact that the underside of it is within the tafach of the ground. But over here in this case, we're talking about multiple garments that are stacked on top of each other, so we can really just look at the uppermost garment and then measure from its underside to the ground, and then we can ignore all the rest of the garments. Some releases meshna up, tablaes shal aachu, gavzu, if it wooden tablets or boards stacked one on top of another, ainun mevinas a tumah, aachu ta'el yunik vayun minas pesaach tafach, until the upper one, which again means the underside of the upper one is a tafach above the ground. And all the ones underneath it are just viewed as if they're not there. And hayu shal shayish, if these boards or these tablets that are stacked on top of each other are made out of marble, tumah bakas vailah bakas vayah redas, tumah breaks room goes all the way up and breaks room goes all the way down. In other words, it's not considered like we have a ayal here, even though the underside of the uppermost one is more than a tafach above the ground, that doesn't make a difference, and that's because we're dealing with shayish marble. Marbles considered to be from the ground, it's the min, it's the type of the ground. Mimela is just part of it. It's not viewed as something different, and therefore doesn't have the classic din of ayal. We're going to stop here for the day. I'm taking you around the mission base and gamble with more discussions, but for now, everyone should have a wonderful day.

Okay, today, guys, we're continuing in the 14th Perik of Masekh Salah's Perik, your Dalad Mishna Zayn. We're continuing to talk about what you have, two ledges, one above the other, and let's say there's less than a Tevach. They're each less than a Tevach. They're not Tevach by Tevach in measurement. Then it doesn't matter how much space is in between them. You simply don't have an owl, because it's not a Tevach by a Tevach, and therefore the tomb is always going to go straight up and straight down. And the same Allah would apply to two Uriahs, to two curtains that spread out a Tevach above the ground. So all the previous Salahs that we learned in the previous few Mishnais, with all the same dimensions, to curtains that we had for ledges. Perikta is Vavna, Mishna alif. Sago's of it. If you have a thick piece of wool, the cofess of it, or a thick beam, any reviem is a tomb of them. They don't serve as an owl to spread the tomb of everything underneath them, and you go on with the Aoraz Pasekh Tevach, unless there are at least a Tevach above the ground, meaning it's very thick. So you might have said, well, from the top of it until the ground is more than a Tevach, no, we measure from the bottom of it to the ground, kfoul into al-qabezu. But let's say you have multiple items of clothing that are folded one on top of the other, and you have a tomb underneath them. You need the highest of the begadim to be a Tevach above the ground, and in order for it to serve as an owl, because since, meaning when, it's just one thick item. So then we measure from the bottom of that item. But when it's several items, we can measure from the top item to determine what's called the Tevach. Tevlai isha leidzhu al-qabezu, if you have wooden boards, one on top of the other, in the view as it's a tomb of the Aoraz Pasekh Tevach. There are only going to be maybe two more, they're only going to serve as an owl, if the top one is a Tevach off the floor. V'em ha yushal shayish, but if they're made out of marble, so even if it's the top one is a Tevach off the floor, it's not going to be an owl without a Tevach of open space underneath it, because the tomb of, and therefore, the tomb of Bekasviyah, the Bekasviyah read us, the tomb is going to go straight up and straight down, because when it comes to shayish, shayish is considered to be part of the ground, because shayish comes from the ground, they mine marble, so therefore it's not considered to be an owl when there's shayish underneath it. So to review what we learned today, in the last Mishnah of Perikot Tal, we said that if the ledges are less than a Tevach, then the tomb just goes straight up and straight down, because they are not an owl, and in Perikot Tal Zvav, Mishnah Alif, we said that when you have one item that's very thick, we measure the Pasekh Tevach from the bottom of the item, not from the top of it. When you have several items, we measure from the highest of those several items, except for if it's shayish, if it's marble, then we do not, we would need actual airspace. Next time we'll pick up Perikot Tal Zvav, Mishnah base.

Today's Mishnah will learn the 7th and final Mishah from the 14th Parakemosecht Ohalot, and we continue discussing the case of these two Zizim, which we said were these projections are sticking out of a wall. Importantly, it's not above a doorway or a window. It's just these two, if you like, boards that are connected to the side of a wall. And in today's Mishnah, it says, if it's in bahem butah tefach, if they're not a tefach wide, now that's important because as soon as they are not a tefach wide, they cannot act as an Ohal. In other words, if it acts as an Ohal, as we've been saying, it would spread tuma beneath it and also prevent tuma from going through it. But in this case, it's too thin, too narrow. Mishah continues, bahem butah tefach, bahem butah tefach. It respective whether the space between these two boards is a tefach or not. Tuma takhti hem benahem o algabihem, whether the tuma is on the floor, in between these two boards are on top of the top board. Since there's no Ohal to spread it sideways, and there's no Ohal to stop it going up and down, then tuma bokat vo olabokat, you read it. The tuma would simply go up and down and anything in line, vertically in line with this tuma, the kezai minahmet, would become tameh. Mishah continues, bahem butah tefach. We also find the same thing if there were two curtains strung horizontally, they would also share the same laws as we've been discussing in today's Mishnah and in yesterday's Mishnah. In terms of, we have to consider how wide the Ohal part would be, the horizontal part, we have to also consider the space between them, in terms of determining how the tuma would spread. Let's now learn the first Mishnah in the 15th Perik. Mishah begins by really mentioning something we discussed earlier in the 11th Perik, but it's important as the Batenir explains for the continuation, as you'll see. Skos Aver, if you have very thick coat, it is thicker than a tefach wide. The kofet Aver or a block of wood, again thicker than a tefach. We say, Aimee minah to tuma. These kailim, despite the fact that if it cleaves above the ground, a tefach would spread tuma beneath it. Here, since it's a single mass, we don't view it as if the top of it is considered the Ohal and the rest of it we just view it as if it's not there. It's a single mass and therefore if there's tuma beneath it, it would simply bokeh vola, bokeh o evo yoread. It would just simply make anything tama in line with that tuma, it wouldn't spread sideways. Unless it's raised from the ground of the tefach, because in that case the whole block can act as an Ohal or a thick coat because there would be a space beneath it. What if there are many garments or they're folding up one another like we discussed in the 11th Perik? It says once again, if you've got lots of blocks or two on top of the other, Aimee minah to tuma. Similarly, if there's tuma beneath it, it would spread tuma sideways. Until, say, the block, if it was a layer of some thin blocks, if the top block was above the tefach, above the ground, then we can view those blocks beneath it as if they're not there and the top block would be the one acting as an Ohal and spread tuma sideways. Let's have a look at the next case. Tavliot shal etzzu agabezu. What if you've got boards? So the boards are stacked one on top of another. Aimee minah to tuma. Again, if there's tuma beneath it, then it would not spread tuma sideways. Aimee minah to tuma. Unless the top board was a tefach from the ground. In the previous case it was talking about clothes folded over one on top of the other and he was talking about the boards. And therefore if the top board is a tefach above the ground, then we can view those other blocks, those boards beneath it as if they're not there and the top one would act as an Ohal. However, Aimee shal shayenship was made of marble. So we had slabs of marble one on top of the other. Then we say that we actually view those bottom pieces of marble as if they're considered like caracal, as if it's the earth. Yes, you might say that you can view that top piece of stone as if it's a tefach from the ground. However, we view that space as if it's filled with soil. So it's as if it's sitting on top of a little hill. So therefore in that situation, if we say, again, if it's dealing with stone or marble, then tomat boka beola bokavi areta, the tomb will not spread beneath it and it would simply go straight up and straight down and anything in line with that source of tumor would become tamer. Those are the niche notes today.

We continue our learning in English most of it but when we learn it in English we're in all those Paraguay Dal Mishnah sign In this case, the two Zizim, the two ledges protruding from the house don't have a Tefach and they're not a Tefach by a Tefach in size. So the Mishnah says if that's the case they don't really create an O.L. at all. So then, makes no difference whether there's a space of a Tefach between each of them or they are not really O.L. in any way so the same Allah will apply in all cases whether the Tume is beneath the lower ledge or it's between the two ledges or it's on top it's compressed Tume it's Tume Rutsutsa so it penetrates all the way up penetrates all the way down doesn't spread beneath the Ziz at all it goes straight up and goes straight down and it's in that line of Tume R with the gizaispan M.I.C. where any clea will become Tume the Khein shtei yureos shein gavos minar and the same Allah would apply if you have two curtains that are spread out, a Tefach above the ground so then to look back at all of the Mishnah the previous Mishnah that spoke about the two Zizim the same thing would apply to the curtains in terms of whether they are a Tefach and the space between them is a Tefach or the case where that was one alaqa or they are a Tefach each one is a Tefach but the space between them is not a Tefach or the case of our Mishnah where each one is actually not a Tefach at all Perak desvav Mishnah alf the ratio of this Mishnah we actually learned in the third Perak already first we are wondering why this is here may connect to what we said in the previous Mishnah Sagoos Ave Vich Khoves Vich Khoves Ave here we have a Khov if you have a Sagoos is a garment made out of wool it's very thick Ave or Khoves Ave or thick beam so it's the back in the third Perak so we're in the fifteenth so a long time ago if you don't remember it it's okay so they're not going to serve as an OL they're going to serve as a Tefach until they release a Tefach above the ground now how do we figure that out you have a very thick woolen coat you have a very thick beam so what it means is is that the whole garment or the whole beam has to be at least a Tefach above the ground all this is pointing out is that you have a very thick coat you may say oh my gosh this coat is like a Tutvachem High so maybe I could look at the top of the coat as the OL and anything underneath that is just airspace and if there's any Tum underneath there within the coat then it will be Mitame any cleat that happens to be underneath that as well so the Mr. says no you have these items, yeah they may be a Tefach above the ground we don't say we're going to divide this into the top layer of the coat that's your OL and the rest of the coat is like airspace not true, they actually bring Tumma a Teju, a Nebeviya Satam a Teju giveo in Minaret Poster Tefach Kefoul in the Zoal Gadezo what though if you have many garments that are folded one atop of the other and there's a Kazaispera Mace underneath them in Nebeviya Satam a Teor El Yono giveo in Minaret Poster Tefach they will not be servicin OL to spread the Tumma underneath it unless the El Yono the upper one is a Poster Tefach from the ground since these are many objects we actually can say what we couldn't say in the ratio here we can say the upper garment is the OL and the other garments underneath them so they're just in the airspace of the upper garment and therefore there's a Kazaispera Mace underneath that they will the Caleb that are underneath them will actually become Tumma El Yono is a Tefach above the ground doesn't matter that there are coats that are folded underneath it Tumma will come underneath it anyway and similarly Tavliyos shall aid Zula Gadezo you have wooden boards there's a Kazaispera Mace underneath them since these are multiple items it's not one thick item so then we can view the upper one in Nebeviya Satam a Teor El Yono giveo in Minaret Poster Tefach it will bring Tumma beneath it if the upper one is a Posech Tefach above the ground fact that there are other boards underneath it that are stacked doesn't matter I have an upper board and those other boards are in the airspace an OL has been created Vimhayushel Shayish then Tumma Bokas V'ola Bokas Yaredes but if the boards are made of marble so then even if that top board is a Tefach above the ground it doesn't create an OL unless you actually have a Tefach of open space what makes Shayish unique so Shayish is rock that's really earth and that's considered part of the ground Partener explains he says since the lower board made of marble is considered earth so it says if the earth has risen up and you don't have a Posech Tefach at all so that's why you think I have plenty of space underneath it now you don't really know because if you're talking about marble so that's like the earth is rising up and it's not only the earth that's underground but you don't have any open space because these marble boards are considered part of the rock part of the earth and therefore there's no OL that's created Aval Tavlo says the bartender but if there are boards made out of wood it's not important because of the earth but it's made out of wood so then I consider the ground if you have the upper one that's a Tefach above the ground I don't have to worry about the boards that are underneath it I have an airspace of a Tefach

Today we are continuing in the 15th Perik of Mesachas, and also we are up to Perik, Tess, Vav, Mishnah, Be'ez. So it says in Mishnah, Tavlayos shall eat sheinoga zubu zubu karnoseim. If let's say you have two wooden boards that overlap each other in their corners, fein kravos minras beseach tefachin, there are more than a tefach off of the ground, so each one is in ohel, sotum atachas achas mehenef tumas, under one of these boards, hanogia beshnia atami tumas shiva. If you touch the other board, you also become tamay, as if you touched a mace. You become tamay for seven days. Kailim shtach sarishona tumay, Kailim that are underneath the board that actually has, the tumah underneath it, are going to become tamay because it's under the same ohel as tumah, but beshachas achas mehenef tahorin. Kailim that are under the second board, even though they're touching one another, in their corners, they're going to be taher. Ha'ashul khalaynu mehvi as a tumah atchie hebhoribuah, be'prosech tefach. The tabletop doesn't serve as an ohel to bring tumah to everything that's underneath it, unless it goes past the base of the tabletop by at least the tefach, because otherwise it's not an ohel. Meaning if the base of the table is so big, so broad, then the fact that the tabletop is large also doesn't help, unless the tabletop has tefach of space underneath it. Moving on now to Mishnah Gimmel. Chaviyos shahin yoshvos al shulayn omutos al siden ba'avir. That if you have barrels that are stacked up and are standing straight up, or lying down on their sides, and they're outside, then he no gozo bezo bepesech tefach, and they touch each other for a tefach worth of space, meaning they're on the ground and there's less than a tefach of space under the row of barrels, and so none of the barrels is actually an ohel. So tumatach asachas mehan, if there's tumah under one of these barrels, tumah bakas fiyol, bakas fiyol retis, tumah goes straight up and straight down, because there's no ohel to prevent, to prevent the tumah. Ba med var mamurim, when do we say that the barrels are not an ohel, bitahoros, that's only if the barrels are tahar, when they're a barrel that cannot become tamay, because they'll block tumah from spreading, so you can't ignore them. They block the space, and it's not considered to be a tefach of space, but avalim hayutimayos, but if the lower barrels are a type of barrel that can become tamay, so they're not chotsit bifneetumah, they're not gonna block any tumah, so we can ignore them, we can pretend they're not there, and pretend that only the upper barrels are there, and the upper barrels are more than a tefach off the ground, so they actually serve as an ohel. Oggozmanar sposeech tefach, or the lower barrels are a tefach above the ground level, so then they are an ohel, tumatach saks mehantach skulim tamay, then tumah underneath one of them, the tumah's gonna spread to all of them, because it actually forms an ohel. So to review what we learned today in Mishra Bees, we said that if you have two wooden boards that touch each other in their corners, and there's tumah, and there are more than a tefach off the ground, there's tumah under one of them, so if you touch the second board, you become tamay, tumah seveh, but the tumah does not spread to everything under the second board, only to everything under the first board, and then we said that a tabletop is only gonna serve as an ohel, the tumah, if it protrudes beyond the base of the table by a tefach, and then in Mishra Gimel, we said that if you have barrels that are stacked up, and they're touching with a tefach square of space, so if there's tumah under one of them, the tumah goes straight up, and the tumah goes straight down, but that's only if they are the types of barrels that cannot become tamay, but if they were the types of barrels that can become tamay, then we assume that we could ignore them, the lower barrels and the top barrels are considered to be a real ohel. Also, if the lower barrels are more than a tefach off the ground, then it's a genuine ohel, and it will spread the tumah from one to the other. By the time next time, we'll pick up with Perek Tesvah of Mishra, Dalat.

In today's Mishnah, we'll learn the second and third Mishnah from the 15th parakem Secht Ahalot, the Mishnah begins. Tavliot Shelshai Shein, Nogot Uzobah Zobah Karanotaihem. So we're dealing once again with these square boards and there are two boards, one next to the other, they're Hen Gvohot Minna Aretz Potach Tevah, they're a Tevah from the ground and they're in contact with one another, but only by their corners. So at the tip, so you can imagine two diamonds one next to the other. Mishnah says then, If Tumas Tachat Echad Mehem, if Tumas beneath one of them, then clearly, since the Tevah from the ground, it can act as an Ahal and will make everything Tame underneath that Tavla. Mishnah then says, An Ogia Vashniah, if someone touches the second board, which there's no Tum underneath it, none the less Tame Tumachiva. They will become Tame Met, because since the two boards are in contact, by touching the second board, it's as if he's Mahahil, if he likes touching over the first board, and therefore he's Tame Met. However, Kailim Shetachat Arishonat Meim, the Tachah Shniah Teorim. The Kailim underneath the first board, as we've already explained, it's under the same Ahal as the source of Tumah. So therefore, there will be Tame, there will be impure. However, Vashetachat Ashniah, the Kailim underneath the second board, there will not case will be Tehorim, there will be Tahor. Now, why is that? That is because since now, the point of contact is only at a point. And despite the fact we said that if he touched the second board, it's as if he's touching the first board, that's only by direct contact. However, since there's not a Tefach of contact between the two boards, there's not enough to bring the Tumah on from one Ahal to underneath the second Ahal, in this case, the second board. So therefore, the Kailim underneath the second board would be Tehorim. Mission then continues. So what's the Shulchan referring to here? So if you can imagine an open box, meaning a simple box with no lid on it, and then in order to function to the table, a board that is bigger than that box is placed over the top of it. What the mission is saying here is that the Shulchan is moved to Tumah, the Shulchan doesn't bring Tumah, so the Shulchan he's referring to the board on the top doesn't spread the Tumah until the Rebuah, the block beneath it is a Potach Tefach. What does that mean? What this means is if you have inside the box a source of Tumah, and you also have Kailim as well, in order for them to become Tame, in other words, by being under the Ahal or presented by the Shulchami in the board on top of it, the area of the box at the top of it has to be Potach Tefach. Even if the board is overlapping on the side six, then you got a number of Tefachim. For us to determine whether there's an Ahal inside the box, we only look at the region above the box itself. So if it's a Potach Tefach, then you have an Ahal and it's spread to him inside it. If it's less than that, we completely discount the area of the overlap. The Akati in his extension also cites other Maphashianists, says it also goes the other way as well. Meaning, when it comes to the overlap part, in order to determine if you've got Tumah underneath the overlap in Kailim as well, in order to determine if you've got an Ahal to spread the Tumah, we only look at the region of the overlap. Meaning if it's less than a Tefach, even if the area above the box itself is a number of Tefachim, we do not have an Ahal, it's not wide enough and the Tumah will not spread. For the overlap part, the part extending outside the box, that would have to be a Tefach on its own, if it were to spread Tumah. Let's look at the next mission. This is Mishni Gimmel. So here we're dealing with earthenware barrels, which as we said, they're not suitable to tumah from the outside. And they're sitting on their bases, so it's the openings upright. And all the rest are on their sides and it's Ba'vir and it's outside, so there's no Ahal over the top of them. And they're in contact with one another, meaning each, if you like, column, because it's row upon row, each column to the next one is in contact by Poteach Tefach. So you have to probably imagine these barrels being more box-like as opposed to circular. Then Mishni says, If Tumah is underneath one of these barrels of the base, Mishni says, The Tumah would simply go up and down, meaning since the barrels are resting on the ground and they're not setable from the outside, so therefore the Tumah could not spread inside them. Well, we'll get to that in a moment. Then the Tumah simply go up and down and it wouldn't spread sideways to the other barrels. You don't have an Ahal. Now there is a difference if in the case, if it's upright on its side, if it's on its side, then clearly, as we said, the Tumah cannot enter them, so it would only make the area, say below the bottom barrel and anything in line with that Tumah above the top barrel, Tumah. And this is similar to the case, if you like that clear that was by the doorway we saw a number of weeks ago. The Batenura adds, and also because they're not susceptible to Tumah, we don't look out to say the barrel above it as being an Ahal, much like we saw if there were layers of clothing or layers of blocks, because since each of these barrels is not susceptible to Tumah, it's almost like the case of slabs of marble on the top of the other, that we can't view them as if they're not there and therefore say the second barrel up on the column would be acted as an Ahal. So that's why it's Bokeh of Ahal, Bokeh of Ahal Red. Interestingly though, if the barrels were actually facing upright, meaning the normal way, then once the Tumah goes up and goes, in this case, it would go through them, and once you've got Tumah inside a Chavit, then it would spread inside it, because as we said, once Tumah's inside a Klicheras, it would spread and make those Kailim Tameh. So effectively, the difference would be according to Kati here, that if they're facing upright, that whole column would eventually would actually become Tameh, versus if it was on its side, has no way to enter it, because again, the way I've been explaining it, because it's got a, effectively we've got on the top and bottom now, because it's on its side. The Klicheras is no way of entering it, and all the Kailim would be Tahorim, and it's only the region above the top clear that would become Tameh. So Mission says, Bemeh dvaim amorim, when do we say the Tumah's Bokeh la malah, la malah, like we explained already, that's when they're Tahorot. However, if they are Tamehot, so the Kailim are already Tameh, or or they're a Tafach above the ground, then If the Tumah's beneath them, at the underneath, one of them, since it's now a Tafach from the ground, we know it click and act as an Ohel to spread Tumah, and therefore it would spread it beneath it, underneath all these columns on, meaning underneath the entire bottom row, and it would become Tamehot. It would spread, as opposed to in Bokeh Voleh, Bokeh Veread. And that is because, they shouldn't spread underneath one barrel to the next, that is because they're in contact at Tafach. And as we explained to spread from underneath one Ohel to the next, the contact has to be that of a Tafach. Now, what about the case if they're Tamehot? I really only explain the case if it's off the ground by a Tafach. If they're Tamehot, Barton Ross says, well now it's like the case of a layers of clothing. And therefore what would happen, even if it's resting on the ground, the barrel above the barrel below it, would it actually constitute an Ohel? And since it's contact with the barrel next to it, then that would seem likewise spread it beneath and spread it across wise. There's more to say on this mission it kind of goes into more detail, but I think we'll leave it there. Those are mission out today.

We continue our learning of Lydish Mastaveb and Menachemish and Khamdiakab and Pentecostalio, we're in all those parakeets of Mishnabes. Tavloyos shall ate's, shei nogo, zobe, zobe, karno, sam. You have two rectangular wooden boards and they are touching each other by their corners, which means let's say you have two tables you want to make a long into what'll just wall long table. So you put the two tables together that means that the tables are touching at two corners. Let's say you only touch the table at one corner. So that's they together, not really, what if if you put them completely together you'd have one big ol, but now you have them that touching only by the corner it's not really one big ol, each one is his own ol. What's the status of each of these when we have two more under only one of them? So that's the case in the Mishnab. Tavloyos shall ate's, shei nogo, zobe, zobe, karno, sam. They're only touching by the corner. And they are above the ground, which means each one creates no doubt its own ol, but there's only underneath one of those boards. So the Mishnab here says, a person who touches the second board, the board that does not have the mace, Tamei Tumashiva, he's Tamei for seven days, which is another way of saying he's an avatuma, no different than someone who touched a mace. So let's see how that is. The first board that has the mace underneath it, that's an ol over a mace and therefore that has the same status as the mace, so the mace is an avyavosatuma, grandfather of Tuma, so too is the first board. What about the second board? It's only touching the first board. That becomes also an avyavosatuma, why? Because that's like a kli that touching a that's touching a mace. And we know based on the rule of kherev, we say that a sword has the status, the Torah says, we assume has the same status of the mace. So if a metal object and according to this Mishnah and we've said many times, now really any kli that's touching a mace, so that has the same status as a mace, it doesn't move down or wrong. So if a person touches now, so the second board which touches the first board, that's like a kli that touched the mace itself, because the first board is the ohel, ha mace, that's like the mace, the board is like the mace itself. And the second board that does not have the mace underneath it, that touched the first board, that's also, that's kherev, that's like the mace itself as well, it's also an avyasatuma. So if a person now touches the second board, he becomes an avatuma one wrong below and he's tame for seven days. Then the Mishnah says, kelim shetachas harishona tmeim, if you have any kelim underneath the first board, that's the board that has the tuma underneath, they're tame, obviously under the ohel, avishetachas haftenia tahorin, why? Because the boards are only touching at the corners and they don't touch a tefak, they would have to combine to a single ohel, only if they would only combine it as a single ohel, if they would be touching at least a tefak, here they're just touching by the corners, so therefore any kelim underneath the second board are going to be tawar. The next case of the Mishnah, the best way to understand what the Mishnah means when it says shulchan, is to imagine those in woodshop, in camp, you make those stenders. Instead of the top of the stender being on an incline, imagine that it's just flat. So you have a hollow box, made out of wood, let's say, open a square, made out of wood and it's open on top and open on bottom, it's completely hollow. And then you put a flat piece of wood on top, obviously it sticks out a little bit, and there you have like a little table, so that's what we're discussing over here. And the area that's sticking out is sticking out, that's aposair tefak on either side. So Mishnah here says hashulchan, here you have the shulchan, we're talking about the ledge, that's sticking out the top, obviously. It will not serve as an oil to spread tumah unless it extends past the box, the base for at least a tefak square. Now you may say, why does it need to do that? After all, the whole table top is covering the box, the square box that's underneath it, that's serving as the bottom of the table where it can sit somewhere. So that already made its own oil. If you're telling me now what acts to extend even further, the answer is yes. The area inside the base is an oil, it's certainly more than a tefak, but it doesn't combine with the space under the ledge, they're separated by the walls of the base that's underneath it. So if you want tumah to spread around the outer side, the ledge has to be at least a tefak square for it to have the status of its own oil. Paractets of Mishnah Gimel, chaveyos shein yoshos al shulein o mutos al ziden, they have rows of clay hairs of chaveyos or barrels, barrels, stacks of barrels, and they're either yoshos al shulein, they're sitting on their bottom, their upright, standing upright, or mutos al ziden, b'avir, either way they're not in a house, they're outside in the air, in the air space, and they're either piled up upright or they're piled up because they're lying on their sides, in fact, probably barrels, and generally we see them piled up on the line on their sides, and they're outside. They no go zobe, zobe for serf tefak, and the barrels touch each other for a space, they're very large, so they're certainly touching each other for at least a space of a tefak, and they're resting on the ground, but there's less than a tefak of space beneath those rows of barrels, so no barrel creates an O, we've had in the past, they have these cylinders, okay Daniel, a significant area underneath the side of the cylinder, it creates an O, we don't have that over here, so therefore tumatachas achas mehen, there's tum under one of the barrels, tumabokas, because of your redness, no oil is created, the tumeru penetrates, goes straight up and straight down, tumeru tsutsa, no oil is here, but may the verman room the mischievousness, when does this apply, where the barrels are not going to act as an oil, bitahoros, with the barrels ator, which means the lower barrels that piled up, that's what we're talking about, the lower barrels are not subject to tumma let's say, let's say it's a it's an earthenware, but it wasn't fired in the kiln just yet, it's still, you know, clay, it's not a complete, it's no gamar malacha, so it's not macabre tumma, and since they're able to act as a barrier for tumma, so the barrels are there, we have to pay attention to them, and therefore they can block the space that's underneath it, avol imayut mayos, but if the lower barrels are tummi, meaning they're subjected to tumma, so they don't block tumma from spreading, therefore we have the right to ignore them, no different, then we talk about clothing piled up, we have many different pieces of clothing, where then we say oh there's one, the top one is certainly a tevach above the ground, so if we have the ability to ignore the barrels that are beneath, because they are susceptible to tumma, so then we've created an area that in fact does have a tevach beneath them, the upper barrels are certainly a tevach off the ground, so that would be a reason to say that tumma will spread, but other examples that Mr. continues, oh govho has been supposed to have a tevach, or let's say the lower barrels, even the lower ones are a tevach above the ground, so they themselves are an oval, so therefore in such a case, when either of these two cases, tumma tachas, tachas mayen, if there's tumma under one of the barrels, tachas kulam tummi, the area under all of the barrels is tummi, because it spreads, we've created ourselves an oval, you may say why am I putting all the barrels together as one, and everything spreads, meaning anything under all of the barrels is tummi, it's created a huge oval, the answer is yes, because we said all of the barrels are touching each other, at least by a tevach, so if they touch each oth

Show them to all! So Mischa sets up a case. Baist chachatsa bin ns mg ryos, a house that was divided or partitioned off, either using boards or curtains, and how did he partition it, how did he divide it min ha tsna ddein ay män anne kairos, either from the side or from the beams. Which means imagine you walk into a house. Easier to imagine a way than you just walk into a large room, and there's a bunch of boards dividing the room into two. or they're near the ceiling making some sort of little upper attic or upper storage area if you will and that's the way that this room is divided. So Tomah Baez, if there's Tomah in the house in the main room, Kaelim Shabbuchatzat's to hire him. Kaelim that are in this partitioned area in this divided area. So they're Tahr because it's considered a proper division. However, Tomah Bachatzat, if there's Tomah in the divided area in that small little attic storage way or in this little separate section on one side of the room that you made. So Kaelim Shabbuchatzat is Tomah and Kaelim in the house in the main room, they are Tomah and that's because the din of Saif Tomah Lot'ses since the Tomah is going to eventually leave the house. That's what's probably going to be taken out of the house and then has to go through that main room. So that's why the Kaelim in the room are Tomah. Now Kaelim Shabbuchatzat, what about Kaelim that are in this partitioned area? If there's Tomah in this little sectioned off area, is actually a Tahr space. So then any Kaelim that are along with the Tomah are Tomah. But if there isn't even a Tahr, so then those Kaelim are Tomah. Now we will not mention that hey, with a very similar case, Chatzatzem E'Artsai, let's say this division, this partition that he made was from the ground. So Tomah Chatzatz, if there's Tomah in this divided area, Kaelim Shabbuchatzat is Tomah. Kaelim in the house is Tomah. It's the same reason because Saif Tomah Lot'ses. Now let's say Tomah is Tomah in the house in the main room. So Kaelim Shabbuchatzatz, in regards to Kaelim, that are in the divided off area, and remember that's on the floor of the house. If there's a Tahr, a Tahr, a room, a Tahr, a Tahr, a room, if there's Chatzatzat, this division, this area, it covers an area that's a Tefach by a Tefach. So then Tomah and their Tahr, because they're considered to be in their own place, whereas Vimlav, if not, Tomah and then their Tomah, why Sh'Artsai Shabbah is Kumayu Anatayim? Because the floor of the house is considered like the house itself, all the way down to the depths. In other words, if this partitioned area by the floor doesn't have a full Tefach of its own, then for all kinds of purposes, really just considered to be part of the house, and may let any Kaelim that are inside of it are Tomah. We're going to stop here for the day, because Tomah and the mission of Boves and Zion with similar discussions, but for now, everyone should have a wonderful day.

Today, as we're continuing in the 15th perechaun, we are up to Mishnah-Dalir. Ba'ishah, Chatzatzu b'n-Nasarim, will be here in Riyadh. So if you have a house that was split up, the rooms are split up with boards or with curtains between them. Minat-Stadim, either from the sides, meaning they go floor-to-ceiling, so you have a room next to another room. Om Minakaro, so they go end-to-end, so they have a lower floor and a top floor. Tuma b'ba'ish, K'alim, b'chatzat, T'ahorim. If the Tuma is in the main room of the house and the K'alim in the area that's sort of closed off with these boards or curtains, are going to be T'ahorim because it stops the Tuma from going through. Tuma b'chatzat, if you have a Tuma in one of these secondary areas, K'alim shab-b-b-i-s, T'ahorim. The K'alim in the bias are going to become T'amei because this is part of the principles of Tumulatis, meaning they're going to have to go out of that cordoned off area in order to get out of the house. K'alim shab-b'chatzat, if you have K'alim in the cordoned off area, together with a dead body, Im ye shab-b'chsech tefach t'ameim, so if there's a tefach of space, meaning this sectioned off area is a genuine Owel, so those K'alim are going to be T'amei, they im'lav T'ahorim, otherwise those K'alim are going to be T'ahorim, because the Tuma is B'chazfi'il and doesn't actually affect the K'alim that are with it. Mishnahi, k'chatzatom me aratso, if you divide a house from the floor, meaning you leave an open space between the boards and the floor, Tuma b'chatzat, k'alim shab-b'chatzameim, if there's Tuma in that sectioned off area, meaning just between the floor and the boards that are above the floor, so K'alim above the boards are going to be T'amei, because the Tuma goes into the house through those boards. Tuma b'b'chatzat, if there's Tuma in the house, K'alim shab-b'chatzat, then the K'alim that are in between the floor and those boards, im ye'sh b'mukom t'afachal, t'afachalum t'afach, if there's a t'afach of air space in their T'ahorim, then they're going to be T'ar, because they're in their own separate O'el, they love T'ameim, but if there's not a t'afach of air space, then they're going to be T'ameim, k'aratso shal-b'ais kamahu, atta t'ahum, because the floor of the house is like the house itself all the way down, meaning anything that's under the house is considered part of the house's floor, unless it's its own O'el, unless it's a t'afach by a t'afach. So to review what we learned today in Mishnah-daled, we said that if you divide up a house, the accordion office section of the house with boards or with curtains in one direction or the other, so if there's T'umma in the house, the K'alim in that accordion-d'af area are going to be T'ahar, if there's T'umma in that accordion-d'af area, K'alim in the house are going to be T'amei, and we said the K'alim that are in the, that are together in that accordion-d'af area with a dead body, so if there's a P'aseh t'afach, they're going to become T'amei, if there's not a P'aseh t'afach, they're going to be T'ahar, and then in Mishnah-daled, we said that if you build boards over the floor of a house, if there's T'umma between the floor and the boards, then the K'alim in the house are going to be T'amei, if there's T'umma in the house, the K'alim in between the floor and the boards, if there's a P'aseh t'afach and there will be T'ahar, but if there's not a P'aseh t'afach and there will be T'amei, that's a show, and next time we'll pick up with P'araktas-vav, Mishnah-vav.

In today's Mishnah we learn the 14th and 15th Mishnah from the 15th parakeet of the Ohalot, the Mishnah begins. So what's happened now, we have a house and in the room in the house they've actually placed boards or a curtain in order to partition off a particular section of it. Either Mishnah says Mishnah had studied from the side or Mishnah or if you'd like to have lowered the ceiling. So Mishnah says, If the tomb is inside the house, then Kailim Shabachats, the Kailim that are inside that void that's been created now as a result of the false wall, the lowered ceiling, will be tehorim. Why? That is because now it's effectively like in a separate Ohal. However, Tumba Shabachats, if the tomb is inside the Chatsats then the Kailim Shababai is Tmeim. Meaning if the source of the tomb is in that void, then the Kailim in the house will be Tameh. Now, how does that make sense? If we just said you've created a separate Ohal, why is it now that the Kailim in the house would become Tameh? And that is because this is referred to as an Ohal Arai. Meaning simply placing up those boards or the curtain in order to partition off a certain section. That doesn't actually create it as a separate like another room, but rather it creates what's called a temporary Ohal with respect to the house itself. And therefore much like a Kli Kharesis Muqaf Tsamid, much like an other Kli that is sealed tight, we said that if the tomb is outside the contents inside that Kli Kharesis, however if the tomb is inside it, the house would become Tameh. So in other words, it's able to act as an Ohal in a sense to pretend Tumba from entering it, but not from Tumba escaping it. There are other mafashions explained differently that simply it's based on the concepts of soft Tumba. Let's say as we have been explaining previously, for example if Tumba was inside a cupboard and we said that the house would be Tameh because that's the way the Tumba is going to be exiting. Let's continue. Kailim Shabachatsats. If the Tumba is in that void as well as other Kailim. Mishne says, If the space is out of a Tefakh wide, if it's on the side of a Tefakh tall, if it's at the ceiling, then we'd say Tmeim because it's in its own Ohal and there's an Ohal if you like to spread the Tumba across. However, in love, if not, if that space is very, very narrow or very shallow, then we say that it'd be Tehorim because in that situation don't have an Ohal. The Tumba is Bokat Volev or Bokat Yor Red and wouldn't spread sideways to make the Kailim in that same void as it to become Tameh. However, the Kailim inside the house because of the concepts of soft Tumba, let's say, again if we're talking about the void on the side, would become Tameh because the Tumba is expected to exit. Now, there are difficulties on this explanation. The category goes into more detail, but I'll leave that for your further study. Let's now learn Mishnahe. Khatsatso me Artso. What if the Khatsats, these boards you've placed are on the floor? So you've put down floorboards. You've raised the floor somewhat, and now there's a void beneath the floor. Mishnahe says if Tuma be Khatsats, if the Tuma is below the floorboards in that void below now, we say Kailim Shababay Tmeim. Then again, the Tuma is going to escape, come out based on the same principles that we've explained in the previous Mishnahe. This is an oh-hella-ray. It's not going to prevent the Tuma from escaping going into the house, or alternatively you can fall on the explanation that once again, so the Tuma let's say that's the way it's going to exit, and much like the case of the Biv, which was that pipework that we said that was underneath the house that we learned about in the beginning of the Masachta. However, what if Tuma Babay, the source of Tuma is in the house, so there's a corpse in the house, and the Kailim is Arnis Khats and there are vessels under the floorboards. We say, If there is a Tuma in the house, if the height of it and the width, and there's enough space to be so that the area underneath is defined as an oh-hell, then we say T'horim. Then that Mechitsarabab that prevents the Tuma from entering. Again, despite the fact it is a oh-hella-ray, as we've explained in a temporary, with respect to the building itself, it's considered makeshift or temporary. That's sufficient enough to prevent the Tuma from going in. However, in love, if it's not a Tepach by Tepach, then we say Tmiim, then it would be Tameh. This is different to the case that we saw in the previous Mishnah. Now, why is it different now? Because we say that if it's less than a Tepach, then that space is considered like the ground of the house. And when it comes to a house, we say, that the ground of the house is considered like the house itself all the way to the depths, no matter how deep you go. So anything's buried underneath the house, that has Tuma Tameh inside it, it all will become Tameh. And then that's based on a puzzle that it says, The puzzle literally means anything that comes into Ohel, all that is inside Ohel, will become Tameh for seven days in the presence of a corpse there. Now the question is, what does it mean, call a share but Ohel and anything that is inside Ohel, if we've said already call a Ba'el a Ohel, anything that's brought inside Ohel. So understanding, I can understand that the Karakah or call a share but Ohel is coming to include even the floor, the ground, or the earth underneath the Ohel itself, there would be Tameh all the way down. So in this situation, if you don't have a Tefakh space underneath the floorboards, then it would be considered like the ground and the Kailin would be Tameh despite the fact that the Tuma is in the house and not in that space. Those are the Mishra today.

We continue our learning in the Linnish Mastavi in the Mnachimisham Kanyaka in the Perkzolio, in all those characters of Mishnur Dalin. By Isha Chatsatsov Nisarim, here you have a house, a large room, and you decided to make a Chatsitza, to divide it with boards, or that's Nisarim, or Ovi Rios, or with curtains. So what's happening here is that you want to make a new room. So you could divide the house in two different ways. You could divide it like we normally have, like partitions. So you set up a partition all the way from the floor to the ceiling, or another possibility is to make a partition. That's not going to vertically be going horizontally. So the mission here says, Mnach Tadim, if it was divided from the sides, that means the boards or the curtains are placed from down from the ground up to the ceiling. So now you have two rooms that are adjacent to each other. Omi Nakhotos, or let's say from the beams. The boards or the curtains are placed horizontally, right underneath the ceiling. And that creates two separate stories, an upper story and a lower story. So the mission here says, either way, no matter how you divided the house, Tuma Babais, if there's Tuma in the bias. Now the bias means the main section of the house, assuming the areas were divided unequally. And one area is clearly the main part of the house. Let's say that upper story when you had, when you put the boards or the curtains horizontally. You have a little upper story, like a little attic. But the main part of the house is the downstairs. And there's Tuma in the house. So the mission here says, if there's Tuma in the bias, Kailim Shabachatsats, the Kailim that are in that other area, the partitioned area, are Tahurim. And Tuma Bahatsats, and if there's Tuma in the partitioned area, the minor area, Kailim Shababais, Tuma in the Kailim in the house though, are Tuma. This is another application of Sof Tuma Latseis. There's Tuma, let's say in that small loft. That you created because you put boards or curtains horizontally. Okay, so that will affect the house. Why? There's a whole partition that's blocking the Tuma. So the answer is Sof Tuma Latseis. Where are you going to bring that mace out from? Clearly through the main part of the house. And therefore the Tuma will affect the main part of the house. What about Kailim Shabachatsats? Let's say there are Kailim in the area itself. With, you have a mace, a little piece of the mace, and you have a Kaili that are in that small loft. Or in that small, let's say you divided it vertically. And then one was the main room, then you had a little room off to the side. And there's Kailim in there. And there's a mace in there. So it depends. If there is a mace in the house, if there is a mace in the house, it may be. Our vision is probably that it is a mace. But it may not be. But if there is a mace in the house, in that one high, in the partitioned area, so then Kailim are going to become Tuma. Because that serves as his own omel. Vimlab, but that partitioned area, doesn't even equal a Tefach by a Tefach. Torim, the Kailim that are there, are Tor. Perak, you test both. Mishnah, hey. What about a Khatsatsome Arto? Now the Khatsitsa is not, let's say, a loft. That's above, that's the smaller area. The main part of the house is the upper area. It made a very small basement. Khatsatsome Arto, you divided the house from its floor. The whole floor you have, boards and curtains, etc. On the floor of your house. And underneath that, you have a small section as well. Maybe for storage. Tuma in the Khatsats, Kailim should have a bayes to man. If there is Tuma in the Khatsats in that area below, so that's going to affect all the Kailim that are in the house. Because the Tuma is going to spread into the house based on Sof Tuma Latkes. That mace that's underneath that partition, obviously how you're taking it out, through the main part of the house, the upper area. Tuma by bayes. And let's say there's Tuma in the house, that's the main part, that's the upper area. In this case, Kailim Shabbat Khatsats, the Kailim that are in the Khatsats area, in the little basement that you have, in the common Tefachal, Tefachal Rum, Tefach, Tahrim. If that partitioned area has its own area, can serve as its own OHEL, Tefach by Tefach, Tefach Luang by Tefach Hai, Tahrim, then the Kailim might not affect it. Because since that area beneath the main part of the house is enough to be its own OHEL, it's its own area. So the Tuma is not going to spread there. Why should it? So if Tuma, let's say, doesn't apply here. You're not taking the Tuma out from downstairs, you're bringing it out through the main part of the house, which is where the, and that's where the Tuma is right now. Vim laa, baad. If that partitioned area is not large enough, doesn't have a Tefach by a Tefach, then Tumaim, then Kailim that are there, are going to become Tuma, from the Tuma that's in it, in the house. Shahrtso shal bayes kamo arhatahum. Because the floor of a house, even all the way down to the Tum, to all the depths of the earth, we have the same status as the house. So since this is only really the floor of the house, camping could send its own, oh well, because it's not a Tefach. So the same way, beneath a house, any Tuma in a house, it affects anything all the way down to the home, to the depths of the earth, it will affect, of course, this little basement area as well.

Show them to all! Turn it over to the other side of the room. It's part of the mission of all mission design. And today's mission is to learn what's going to happen in the future. She's going to find herself going to a big car of mamesh. We did a similar case we had in previous two mission eyes. By Shumali Tevin. Here we have a house that's full of straw. The in-been-la-veen-a-car is Pseer Tevach. And in between the top of the straw and the roof, that's the chyrus, that's the roof beams, there isn't a Tevach. And there's a little bit of space that a person could actually walk into the house. He could walk into the room. So Tom Bifinim, if there's Toma inside the straw, that's because we learned in the previous set of mission eyes. So if Toma Latse, that Toma is going to eventually leave the house, it's going to be brought out of the house, and that's going to go by way of the door. So any Kailim that are near the door are Toma. Now what about Toma B'chutz? Let's say there's Toma outside. Meaning there's just Toma inside the house itself, inside the room, and it's not actually in the straw. So Kailim Sh'bifinim, what about Kailim that are inside the straw? Do they become Toma? So it depends. If in the area where these Kailim are, there's a separate area where they're going to be brought out of the house. So if there's Toma inside the house, there's Toma outside the house. If in the area where these Kailim are, there's a separate area that's carved out of the straw, that's one by one by one tafakh. So in the tafakh, that's because they're within their own space, they're in their own eye-hell. The walls of this eye-hell are straw, but they're in their own eye-hell, so they're protected from the Toma that's inside the house. But if not, Toma, then they're Toma, because even though they're completely surrounded by straw, since the straw is in the house, and it's basically considered a wall of the house, well, if we have something inside the wall of the house, and there's Toma in the house, that which is in the wall is Toma, because it's still considered to be inside the house. Now, while last scenario, Im Yejbein Tevilakars Beseach Tafakh, if in between the top of the pile is straw and the ceiling, there is a tafakh, so Benkahu Benkah Temehim, either which way, it doesn't make a difference how these Kailim are situated inside the straw. Even if they do have their own space of a tafakh, they're still Toma, that's because since the straw doesn't go all the way up to the roof, and there's a full tafakh of space between it and the ceiling, so for all intents and purposes, it's just considered to be part of the house, it's not its own mechitza, Mmeila anything inside is also Toma. Moving on to my design with something similar, Baes Shemilu Offer at Tsreiraz, a house, a room that was completely filled with dirt or little rocks, or betelai, and the person was mavatalit, saying, you know what? We're just gonna leave it here, we're not gonna take him out, and also Vachim Kri Shaltfuah, a pile of grain, same thing, the whole house, the whole room was filled with grain, and the person saying, we're just gonna leave it there. Aigal Shalt Tsreiraz, it could even be a pile of pebbles, Vafil Kigal Shachan, even it's like the pile of achan, achan is a person who had stolen from the spoils of Yerichai, the first city that the Yidin conquered when they came into Yerchis Troll, after they discovered this, they killed him, and they covered his body with a pile of stones that was eventually gonna be removed when they buried him, so this idea of Gale Shalachan means a pile of stones that will eventually be removed, but still for the time being, while it's in the house, and also everything they mentioned in the beginning of the Meshnau, they were mavatal this year, and it's meant to be here, so it's completely filling the entire house, and there's no space here, so Vafilu Toma Batsana Kailim, even if the Toma that's in the house is right next to Kailim, those Kailim are still Tahar. Why? Because Toma Bakasva, Ila Bakasva Yeredes, Toma breaks the room, goes up, and it breaks the room, goes down, and that's because we have no ayahel, since everything that's inside this room is completely filling it, there's no Paseach Tafach, there's no space, so for all intents and purposes, there's no ayahel, Mamel of Toma goes straight up and straight down, and so even if there's Kailim right next to it, those Kailim are Tahar, or it's hard for the day to pick up the whole Meshnau Chassan test, going on to a brand new discussion all about Toma's kevher, Toma of a grave, but for now, everyone should have a wonderful day.

In today's mission I will learn the 6th and 7th mission from the 15th prayer, the mission begins. Bychum male teven ve'im venola ben akrod potar tefach. So if we have a house that is filled with straw, dearly to the roof, such that there's a space less than a tefach between the top of it, meaning the top of the straw, and the ceiling itself. Mishnah says, tummah me bifnim, if the tummah's inside this stack of straw, then keilim shinge negatayetsiya, so that any keilim that are by the exit, so that would be the space that is cut out for them to access this straw, they would be tummahim. And that is much like the case of the khatsats, which we've been discussing yesterday's mission out, that if, as we said, if the tummah's behind this void, then it wouldn't save the tummah on the other side, meaning the house from becoming, the keilim on the other side from coming tome, so therefore here too he would come out and make the keilim on the other side tummahim. If, however, this tummah is bachuts, if the tummah's outside an open space in the house, then what about the keilim shbifnim, what are the keilim now inside the tevin? Mishnah says, im yeshbim kumam tefakh al tefakh rom tefakh, if they're in a space there that is a cavity that is a tefakh ba tefakh al ahayr of a tefakh, so in other words it's in its own ohel, then it would save it from the coming tummah, then it would be tohorim. However, in love, if not the bitmahim, there would be tummahim. Now why is that? Well, the partner says this is much like the case of the khatsats, in which was, if you remember, the raised floor in yesterday's mission so much like if the less than tefakh space we view it as if it's part of the house, so too the understanding in this case would be the same. The sidray tohorot says is that the reason why this case is different, in the sense that we don't look like, I guess, a void on the side or inside the walls, because in this case minastam the owner is going to clear this out, this straw, and therefore it doesn't have the status of a real a mechitsa as like a wall to protect things the keilim literally if you like inside the wall, so therefore it doesn't prevent the tummah going inside and making a tummah. Let's continue. If, however, there's a space now between the top of the tevan and above it of a puttakh tefakh, then we say ben khakh or ben khakh tmahim, irrespective of whether there's a void inside where the keilim is located inside the straw or not, then we say there would be tmahim. Now why is that? That is because since now it's not going to the ceiling, the straw is like any other object inside the house and it's like a pile of hay or straw in the middle of in the room and that cannot protect keilim inside it from becoming tmahim. It would only be as we said a klikheras another way container that sealed tight, that's really the only thing we would protect, an object in the house that would protect its contents for becoming tmahim. Let's now learn mishnazayin, mishnazayin says bayt shimil o athar o tsrorot o bitlo, so if a house it is filled with athar which is earth or tsrorot or stone and it bitlo and he's then the owner decided to say to leave it there and therefore once he's done that he no longer have an ohel inside the house because it's completely filled up with a soil or rocks. The khen kari shalt tfuwa, if you have a pile of produce that is outside or gal shalt tsrorot or pile of stones that's also outside. Afilu ke galo shal achan, even it's a pile the size of that which was a pile on top of achan in the story of Yoroshua after he took from the spoils from Yericho and then he was discovered and they they stoned him after the defeat in Ai. Then despite the fact there's a large pile say the pile went up to their stone achan then we say afilu tuma btsad kelem even if the kelem are right next to a source of tuma, tuma met, we say tuma boqat v'ola boqat for Yoreda. The tuma would simply go straight up and straight down. Now there's a lot to be discussed on this mishna. Katy goes into a lot of detail. I'll pick up on one point here and that's the question of why doesn't mishna mention ke galo shal achan like the pile of stones with respect to the story of Yorogad in achan. So according to Tafari to Israel this is mishna trying to say that despite the fact there's such a huge pile of stones still it doesn't stop the tuma from being boqat v'ola boqat v'ore yoreda meaning simply making anything tame vertically in line with this source of tuma. However there is another explanation Katy brings in the extension again in the name of Syriah Taharot and he says is that despite the fact you were not vatel meaning this pile of stones and you intend to move them later on still we say that it's boqat v'ola boqat v'ore yoreda and that is because when it comes to the story of the beginning achan they were obviously going to have to bury him so the idea wasn't just to leave the pile of stones there they're going to clear it away so in other words even if it's like again here the idea is it's not the quantity of stones but the circumstances of how long the stones are going to be there that's the point that Syriah Taharot says so again despite the fact you will not be vatel them to stay there forever or for all intents and purposes for the future nonetheless we still say the tumours boqat v'ola boqat v'ore yoreda the tumour would still penetrate and go straight up and straight down and make anything in line with that tame. That was the mission art today.