Acharonim

And lefira ma'a shal.

And what the Taz says at the end, that all the Akronim say, they're not convinced by, is that he thinks the Ramah is actually not written that way, because this is the Ramah that says, you know, but the Ramah that says something that Maliko, which he takes to mean that the Ramah really would admit to the Marashal.

Everyone else doesn't agree with this.

According to the Marashal, It's

What does...

Let's remember the case, right? Here is the...

What does the Shutrash and the Shulchan Aruch and all the early Akronim say? They say that the Zeya of...

The milk goes into the meat pot, and what happens? The nivla bakdera va'osarta, and after is the meat pot.

Once he divorces her, even though the mechaiv of the karban happened when they were married, but he no longer has any chiev to bring her karbanos.

Because what's the language in the Ksuba? And I, the Akron, the carbonated says, Right? All, I'm obligated from everything from before.

From before, meaning from now, now, no longer.

Right? Up until today, but from now on, I'm no longer.

Therefore, we don't do it anymore.

That's what the Rosh says in the name of Razi Ogon, and that's true.

And the Shiloh, the Akronim ask on this and other examples is, if there's a Din Derabana, don't we usually have the principle of, even if the reason doesn't apply anymore, the Halakha applies.

Even if the reason doesn't apply, how could we just say, oh no, Moksu is Banu Dikran.

So it's kosher because it has the leniency of a commercially baked bread item.

So the Aharonim say that the general rule of thumb is what was the intent at the time that it was baked? Was it baked for sale or was it baked for personal use? If it was baked for sale, even if it's baked in a small environment, but it was meant transactionally, then you're lenient.

But if it was baked for personal use and then they decide they're going to give it out to all their neighbors, then it would be a problem.

So it depends on the time.

say? This just feels very subjective and very...

tied to whatever is in vogue at a particular time

I think you are right and you are fulfilling the opinion the Rambam has a line and the Aharonim say it depends on the time and place so what's interesting is the Aharonim say what was true in the times of the Aruch HaShulchan in 1910 in Navarduk would not be true today and so in every generation and in every society you have to look and say and why does that make sense based on what we started with Because the whole root of this is about a social convention.

So if in a certain place a food is considered to be peasant food, so then it's not ,, you're not worried that the people are going to have French fries.

So all of a sudden, within a short span of time, became like the prevalent custom among all the Tamidim of the Marmur, Württemberg, and by extension became pretty much like the standard practice in many, many communities.

So the question, what do we do with this exactly? How do we explain away this phenomena that all of a sudden everybody's waiting from cheese going to meat? So there were two different approaches in the Aharonim how to solve this.

So the Maharshal was adamantly opposed to this minute.

He thought this was a terrible thing.

So that would make the act of planting itself Kalachariyat.

And since now we would be dealing with a folder of banan, many Aharonim say that it would actually be mutter to plant these, to plant inside during Shemitah in an Atzit Sheinu Nakluv, which a lot, which it's done, it's done L'maysa a lot in Israel, and I guess now started in Gush Katif, and now it's all around the world.

But Rav Eliashev didn't like this Hether either.

He explained that the Yerushalmi was...

If you look there into the-- we mentioned a few times, after the Second World War, a group of Chachamim and Eretz all gathered together, and they worked on the Oitzah Poskim.

So they have a Likut of more of the later Achronim on, uh, on Ebenezer.

Uh, they, they didn't finish Ebenezer yet, but they, they already have, uh, this Sin.

So they quote there what's a Din in the following situation.

Any more questions? I think, uh, we're up to Sinat Hazev.

So Sinat Hazev, um, not all Isurei De'ah are called Gilyarot.

That's the Achronim does not allow to marry a Gushy, it does not allow to marry a Mamzeres.

[Hebrew] all of these Isurim.

But you can have a HaToros and Dorim on the Heglish because you're not Magdashit.

So that's how the Achronim answer to this discussion.

The Gemara says... why can't you be Magdish? What's wrong? Zagbar says, because you're going to paint it.

Painting is the Maloche.

Even though they're even in the same Pasuk, some people know.

Marie Korkis in Chicago says, you might have thought, Machal HaSasuros binds them together, the same Pasuk, and then Achronim said it also, the Oracle of Nair, and others.

Either way, this comparison of the Ritva of Malachos Shabbos to Chelev and Dam, separate Shem HaSisar, is amazing, essentially.

So what's the answer? So the answer is, boop, 180 degrees.