Zevachim 54

Today's daf is Vochin daf nun dalid and we are six lines from the bottom of daf nun gimel amud vov. So the Mishnah was discussing the carbon oil. We saw this machlokes Ravin Shmuel what exactly stein chain arba is. Rav says noisein v'choizev noisein. Really it's arba. The thing that is a halacha that the required the side just like shvichei shirayim had to be connected to the side. So too [snorts] trilos oila had to be connected to the chayei side. So it's for that reason the kohein couldn't do the four zrikos of the carbon oila the same way he did the four zrikos of the the carbon chatas because he had to be standing connected to the chayei side when he did his zrikos. And being that mizrach is the roim is had no yesod so it's for that reason he couldn't necessarily be on the four sides. So he had to do it in a way where it would be him standing on two parts of the mizbei'ach but ultimately he was going to do four zrikos. Shmuel argued Shmuel said that stein chain arba is dafka. It's two zrikos that ended up turning into four. It was kimin gama. Either way what came out from this discussion between Ravin Shmuel exactly how this zrikos of the carbon oila was done is that the trilos oila required yesod and there was a cheilek of the mizbei'ach that had no yesod. Which cheilek had no yesod? The tzad darom of the mizbei'ach and the tzad mizrachi of the mizbei'ach. On that note says the Gemara in Rav. So the kerem mizrach is darom is like oila oila yesod. My timer what's the reason? Meaning why was there no yesod? If the other sides of the mizbei'ach had a yesod why would that side of the mizbei'ach not have a yesod? said the pishrei hoiseh b'chelkai shel Torah. The reason is because that part of the mizbei'ach was not if it wasn't in the cheilek of Binyamin and there was a din that the mizbei'ach had to be b'chelkai shel Binyamin. So again being that that part of the mizbei'ach wasn't b'chelkai shel Binyamin it's for that reason there couldn't be a yesod. The Gemara explains mizbei'ach b'chelkai shel Yehuda. Amud the mizbei'ach was in chelkai shel Binyamin. But there was one amah of where the mizbei'ach was supposed to be that entered the cheilek of Yehuda. He explained it even There was one string that went from chelkai shel Yehuda it entered chelkai shel Binyamin. was very bothered by The noiflin wanted to take how he was going to take it but he was bothered by it and he wanted to do something about it. He actually wanted to take it. She nemar as What does that mean says He was thinking he was calculating. He was masterminding. He was bothered by it but at the same time he wanted to take it. Regardless there was one retzua that was supposed to be b'chelkai shel Binyamin that was b'chelkai shel Yehuda because it was b'chelkai shel Yehuda even though there was supposed to be a mizbei'ach there there couldn't be a mizbei'ach says the Gemara the fichach because Binyamin hatzadik was so b'tzaar that he was that one retzua of the mizbei'ach zacha Binyamin hatzadik v'nasis he was zoicha She nemar as the pasuk says So really to fully understand this Gemara this is a Gemara that's mentioned in a few places in but in order to fully appreciate this Gemara you have to realize that Binyamin and Yehuda were neighbors. So we know Eretz Yisrael was nischalku l'shvatim and obviously there were shvatim that were going to own territories that were going to be adjacent to each other. Binyamin and Yehuda their areas that they are in Eretz Yisrael were adjacent to each other. What was the cut off line? Amazingly it was on the Har Habayis. So there was a part of the Har Habayis that was b'chelkai shel Yehuda and there was a part of the Har Habayis that was b'chelkai shel Binyamin. In fact it didn't just go through the Har Habayis it went through the azar. Up until the mizbei'ach was chelkai shel Yehuda. So from the mizbei'ach to the south that was all chelkai shel Yehuda. You have to move the mizbei'ach moving west the makom mizbei'ach bein mizbei'ach l'ulam the ulam the heichal the kodesh hakodashim that whole area where the majority of the avoda was done that was all b'chelkai shel Binyamin. So the mizbei'ach that's what we're discussing right now was b'chelkai shel Binyamin. And it had to be b'chelkai shel Binyamin because apparently that was the way it was meant to be. But there was one piece one what the Gemara refers to as a retzua that was technically on Binyamin's side of the border that somehow belonged to Yehuda. And that piece was shaped like an L. So we had a a cheilek that went along the mizrach side and then a cheilek that went along the darom side. That area which technically was supposed to be Binyamin's that's where the yesod hamizrachi and the daromi would have been had there been a yesod mizrachi and a yesod daromi. But being that Yehuda ended up taking that cheilek so and there was a din that the mizbei'ach had to be b'chelkai shel Binyamin not b'chelkai shel Yehuda as a result there couldn't be a yesod there. See you want to know why there was no yesod on the mizrach side and on the darom side? The fichach b'chelkai shel Torah. Who's the Torah? The Torah is Binyamin. So Binyamin is the Torah. That area wasn't b'chelkai shel Torah. There was a halacha that in order to have a mizbei'ach it's a tenai in mizbei'ach the mizbei'ach That's not the chelkai shel Binyamin that's why it didn't get it. But if you look at your picture so there although there was no yesod on the mizrach side there was no yesod on the darom side but there is a little bit of a yesod. There's an amah that's on the corner of mizrach is tzafonis and there's an amah that's on the corner of ma'arav is daromis. So although we're saying there was no yesod there was an amah. The point is there was no yesod that went along the entire area. Regardless if there's no yesod on mizrach is daromis so you can't do the bring the carbon oila on the mizrach is daromis. So the kohein had to stand either ma'arav daromis or mizrach is tzafonis. But the point is it ends up being stein chain arba. Says the Gemara may say I'm going to ask you a kasha is that true that there was no yesod by daromis mizrach is how was the oila brought? How you moilech es rosh ami mul arif? So the kohein would do molika. There was no shchita done with the oila arif. There was molika dam al kerem mizbei'ach and afterwards he would take the dam of the oila arif and he would do mitzui on the wall of the mizbei'ach. What's the kasha the amud oila yesod? If you're going to tell me there was no yesod we know that the oila arif was brought on daromis mizrach is. What's going to happen inevitably is is a bit of dam is going to fall from the oila arif from the tzavar of the oila and it's going to land on the floor. And that oila is going to be lost. And it's l'chatchila that all the dam should end up going on the mizbei'ach. You're not supposed to be losing any dam. So if Shmuel if there's a yesod even if dam falls it's going to fall on the yesod. Yesod is part of the mizbei'ach. But if there was no yesod in that area and we know that the oila arif was brought in that area so it's going to come out you're losing you're losing dam says the Gemara b'avira b'alma who d'kavod you have to say it's kach is no the avira the Binyamin karka d'Yehuda that although Yehuda had this one retzua that was supposed to be b'chelkai shel Binyamin and it was supposed to be makom mizbei'ach instead Yehuda got it was only the karka that he got. But the avir of that area he didn't get. He didn't have the air rights. So he owned the property but the air rights of that retzua that belonged to Binyamin. Being that the air rights belonged to Binyamin you were able to build a cheilek of a mizbei'ach in the air. It was just the land the karka itself that there couldn't be a yesod there couldn't be a part of the mizbei'ach because that's chelkai shel Yehuda. And there's a din that the mizbei'ach has to be b'chelkai shel Binyamin. But being that the air rights belonged to Binyamin so you were able to do so. What did they do? What they did was is they stuck a little board that was more than three tfachim off the ground says Rashi. Up to three tfachim lavud that's considered part of the karka. But more than three tfachim where there's no lavud that's already part of the avir and any dam that would fall from the oila arif would be caught on that board. It had a din of a mizbei'ach. And being that it had a din of a mizbei'ach it's for that reason there's not an issue. But again there was no yesod going along the mizrach side of the mizbei'ach going along the darom side of the mizbei'ach besides for that little amah that was protruding on both sides. Says the Gemara when we say there's no yesod may we have a yesod? Rav says What do you mean? There was no yesod there was physically no border You didn't have that little platform. Levi says no really there was a yesod. But it just means that that yesod didn't have any kedusha. And as a result you couldn't do shvichei shirayim. You couldn't do a zrika shlaimim koima over there. It didn't have a din mizbei'ach. Meaning it wasn't heskedesh l'inyan dam you should be able to put dam over there. But you want to know physically if there was a yesod how did Rav know there was a yesod? Because he had the Targum on the pasuk b'voiker yochal ad v'la'erev y'chalek shalal. His Targum read In his cheilek in the cheilek of Binyamin there's going to be a mizbei'ach. And only in his cheilek is there going to be a mizbei'ach. Which means that in the cheilek of which means that there couldn't be a yesod in that retzua being that that retzua didn't belong to Binyamin that retzua belonged to Yehuda. Whereas Levi would that in only Binyamin's cheilek is there going to be a mikdash meaning a makom mikdash l'dam but it doesn't say that there can't be a cheilek of a mizbei'ach in an area that doesn't belong to shevet Binyamin. So in our opinion the area didn't belong to shevet Binyamin. And it's for that reason if there was a yesod it couldn't have any kedusha but it doesn't necessarily mean that there couldn't be any yesod there as well. So what is this Targum? Rav mitargem b'chsantei yispinay midbacha Levi mitargem b'chsantei yispinay mikdasha. So if you a look at the Targum Onkelos so Benjamin this is in the Jacob he's like a wolf that's about Targum says something very very mysterious Benjamin the area in his land history the is going to be in the and in his area you make the show that's Levi's you spin a show this guy be a condition but you have to call in the morning and in the evening the going to bring will be eaten when it gets tonight you have to go they're going to divide the show they're going to divide the madness of the child from all the culture so this is a real culture you read the you don't expect that to be the Benjamin the wolf Benjamin is a wolf okay why is he a wolf not sure but that's what the that's what they even do they go after their prey and they eat it and then they divide it amongst their but she says that's how it's not what's going on what's going on is is this is a reference to this idea that Miss was the and in the morning this is the the that were brought the afternoon as well and it comes to night time you show that's what so I service in says that the says that Levi's so what is it so she says in the we know means they didn't have a show means when they didn't used to go find wars they didn't have a of the show so if they came back with the spoils of war so got divided amongst the but Levi has no so Levi has no show so that's they have no show the fact that Levi has no show came with there's to the area show you see the title refers to the the madness of the culture that was distributed in the as show [snorts] this was a show this was a show of the show so it's all that's why they don't have a the area that's that's why they don't end up having a show regardless of what and what the what the Targum really said did the Targum say that you spin a or is it you spin a I have to know the could there have been a of Miss in a show that wasn't in the such as on that of the belong to you who or is the that just make the show that it can't have any so according to there was no at all on those two sides according to Levi there was a it just didn't have any you saw that the you saw it went along the entire side of the the entire side of the one into the and one into so it's pretty that there was no at all other than the on the on the side so the so the Levi my Levi is going to tell you that when we say that it was only means in terms of the having that you could put down there for that it was only an that you were allowed to put down there but doesn't necessarily mean that there was no at all another of them I'll show you was 32 by 32 now the of the being 32 by 32 would be that the itself was 30 the was one so if there's a on one side there's a on the other side so it's going to end up being 32 on 32 because again itself is 30 the is one there's a on each side of the that's where you get 32 by 32 but that's only true if there's a on every side of the if there was no on every side of the then how do you end up getting 32 by 32 says the how am I on the and it's not all four sides were 32 by 32 the side was a full 32 and the side was a full 32 but on the side and the side it wasn't a full 32 because only one of it was 32 but the majority the 31 of it was in fact not 32 it was only 31 another of you saw it the of so this is actually coming to answer a the later in the asks us to says that Miss was 32 and the the ramp of the was also 32 so if you do the back of envelope arithmetic 32 plus 32 is 64 problem is the mission says that if you count up the and the you get 62 the is a 32 plus 32 is 64 32 plus 32 is not 62 so the answers that you know what the answer is I you saw it the you saw it the would go over two meaning there were two of the that were underneath the and as a result if you count from the beginning of the the end of the it's really 32 plus 30 it's not 32 plus 32 which two the of the and the of the you know the problem is what side of the was the it was on the side of the there was no on the side of the so what do you mean that it's eating eating up an of you saw it on the there is no on the side so the says you're right connected on the connected where the would have could have should have been were not for the fact that you who the got one of Benjamin and connected where the was but according to you're going to have to say that there really was no you saw it but despite the fact that there was no it still protruded the it could have would have should have cement they smoothed it the they poured it they let it dry the we can and there were four of them each corner had its own what's the the original form was 32 by 32 wasn't 32 by 32 I thought there was no so according to Levi there was a it was 32 by 32 that part of it probably didn't have ANY OKAY BUT ACCORDING TO then when we say that there was no on the side the right side of the it means literally there was no at all so what's this 32 by 32 says the you're going to tell me the guy is maybe what they did was they originally brought it like 32 and then they cut it out they chiseled out the you saw it that wasn't supposed to be there they took out most of the side and most of the side but the says every child knows this we know the had to be built like away in it had to be built with so the says you have to say you know what they did the meeting me to say they they brought this form that was 32 by 32 but they knew that they were going to take out an on the side and an on the side so they put something there that they knew they'd be able to pull out of the ground so they stuck something but it was portable it was something that was very easy to take out they waited for the form to dry and then they plucked it out so for some reason they started it as a 32 by 32 but there was something there that was going to be removable because at the end of the day it wasn't supposed to be there the proved to you that that must be what they did the stones that were in the in the four corners were they said and how do you know that because the says the because of you that the corners of the were like a they had some sort of how do you had they have holes in the mean they not allowed to have holes in the they have to be we just saw that the was also made out of so how could there have been holes in those so the says what do you have to say meeting me to say chocolate. What they did was they took a bunch of stones, they poured in cement, but before they poured cement in, they put things in that they were going to able that they would be able to remove so that when they removed it, it would create holes in the ear not holes in the actual stones, but cracks between where the stones were. It's like this, it would be kimisrock. You would have this clay kibble, you'd be able to be mekayem this halacha with all the kimisrocks of Yisrael. Achana the same thing must have played itself out over here. The machos made them into sayfer chocolate. So, before we go further, just want to ask something in this Gemara that the Beis Hamikdash was bechelkos shel Binyamin. And really, the Har Habayis and the Azara was where the nachala of Yehuda and the nachala of Binyamin met. The line literally went by the Makom Hamizbei'ach. So, if you went up the Har Habayis, the Azara, you're walking bechelkos shel Yehuda up until literally the Makom Hamizbei'ach. From the Makom Hamizbei'ach further towards the mayrev side, towards the maaravi side, that all belonged to the shevet Binyamin. It had to be that way. But Binyamin Yisrael Yitzchak with the Arvei Chaluk shel Unkelos Taichus is all related to the Makom of Asara Shechina, the Mizbei'ach, it all had to be bechelkos shel Binyamin. In fact, there was one retzua that was the bechelkos shel Binyamin into chelkos shel Yehuda. And being that it was bechelkos shel Yehuda, you ended up making the Mizbei'ach in a little bit of a distorted way. It wasn't a perfect square. It was supposed to be 32 by 32, but it was a din, it had to be bechelkos shel Binyamin. And if it had to be bechelkos shel Binyamin and that retzua didn't belong to Binyamin, it belonged to Yehuda, so there ended up being no Mizbei'ach there. How did it manifest itself? There was no yesod on the side mizrachi of the Mizbei'ach, and there was no yesod on this side maarav dromi of the Mizbei'ach. Binyamin was very disappointed. He was mitsta'er, michasheiv, medayei'ach with no one to know less. That's what the pasuk means when it says "kol hayom". We say in the zechus of Rachel the Binyamin Yedei Hashem Yishkon Lavetach Kol Hayom. "Chofeif al kol hayom u'vein seif of Shachris". What does it mean "chofeif al kol chofeif Hashem"? He says it's called "michasheiv medayei'ach". He's trying to figure out what he could do to get out of his misery that he lost out this one retzua that he doesn't have. Interesting that this idea that the Beis Hamikdash was bechelkos shel Binyamin is actually a Rashi in Chumash in parshas Vayeigash. The pasuk says that when Binyamin and Yosef meet after being away for all those years, so Yosef reveals himself to the brothers, and Yosef "oy davar acher vayechi". And he meets his brother Binyamin. The pasuk says "vayipol al tzavarei Binyamin achiv vayechi". He sees his brother Binyamin and he falls on his neck and he begins to cry. "U'Binyamin bachah al tzavarei". Binyamin was also crying. Binyamin was crying on on Yosef's neck. Possible what they crying about? This was brotherly love. They hadn't seen each other for so many years. They had a they shared their mother Rachel and and finally they embraced and there was a lot of hergasha, a lot of emotions that must have been flowing. And that's what they were crying about, right? Wrong. Rashi says "vayipol al tzavarei Binyamin achiv vayechi". Why did Yosef cry when he saw Binyamin? "Al shnei Mikdashos she'asidim liyos bechelkos shel Binyamin betzeis Yisrael ki Yosef Hatzadik knew that the Beis Hamikdash, the two Batei Mikdash will be bechelkos shel Binyamin. And he knew beruach hakodesh, he saw at that time that those Batei Mikdashim will one day be destroyed. And when he saw that, he was so distraught that he cried for his brother Binyamin. He's going to lose these two Batei Mikdashim that are going to be in his chelek. "U'Binyamin bachah al tzavarei". Why did Binyamin cry? For the same reason. Because Binyamin knew that Mishkan Shiloh was going to be bechelkos shel Yosef. And at that moment, he sees beruach hakodesh that that Beis Hamikdash is going to the Mishkan Shiloh is going to be destroyed, and that's why he cried. So, they weren't crying because of the fact that they hadn't seen each other for so many years. They were crying because they knew that there would be a Beis Hamikdash and a Mishkan in their respective territories and one day it would be destroyed. [snorts] And the obvious thing that you take away from this is is you see the greatness of the shivtei Yisrael. They weren't regular people. They weren't crying because of what you would have expected them to cry. Rashi said, "No way. Pashut, that's of course how you would learn." No, Yosef is crying because of something ruchniyus. Binyamin is crying because of something ruchniyus. They're crying because of churban Beis Hamikdash. They're crying because of of churban Shiloh. I heard a shiur once from Rabbi Eitan Feiner. He said over a davar nifla from Rabbi Moshe Dovid Valle. So, Moshe Dovid Valle was a talmid chaver of the Ramchal. And he said a he saw fit to this idea. And that is that Yosef sees Binyamin and he knows that the Beis Hamikdash is going to be bechelkos shel Binyamin and it's going to be destroyed. So, he cries for the fact that his brother is going to lose the Beis Hamikdash. Binyamin sees Yosef, he knows that Yosef is going to have Mishkan Shiloh in his chelek. It too is going to be destroyed. So, he cries for Yosef. See, Binyamin didn't cry for the fact that he was going to lose the Beis Hamikdash, and Yosef didn't cry for the fact that he himself was going to lose Mishkan Shiloh. They were both crying for each other. Binyamin was crying for what Yosef was going to lose, and Yosef was crying for what Binyamin was going to lose. And he said that's an added greatness that you see from the shvatim. That they were crying, you're right, over ruchniyus. They were overwhelmed by emotion and a ruchniyus emotion, but not for their own loss, but it was going to be Binyamin's loss. So, he shouted to he said a vort from the Tiferes of the Radomsker Rebbe. So, we're all familiar with Eileh Ezkerah. So, that's the the piyut that talks about the Asara Harugei Malchus that we say on Yom Kippur Mussaf of Tei Rabbi Yishmael Katz May. So, this this gezeirah that the ten tzadikim, the ten martyrs are going to have to give up their life to be mechaper for to be mechaper for mechiras Yosef. And it wasn't clear whether Rabbi Yishmael Kohen Gadol was going to be the first of the Asara Harugei Malchus to be killed, he was the Kohen Gadol, or it was going to be Rabbi Shimon ben Gamliel, he was from the family of Hillel, he was the Nasi. And there was a goral, and the goral ended up falling. "Vanaflah goral al Rabbi Shimon, vishpeich dami me'ir kishar par". And when Rabbi Yishmael Kohen Gadol heard that Rabbi Shimon ben Gamliel was going to be killed killed before him, so the pasuk [snorts] says "man mayid bachah al bacharada". He cried. "Man mayid", he starts wailing uncontrollably. Bas Belial, the kol kriyasa shel Rabbi Yishmael. Now, we all know the rest of the story. We spoke about him in Seder Avodah Zarah. Rabbi Yishmael was very handsome, but either way, Bas Belial heard kriyasa shel Rabbi Yishmael. So, we talk a lot about the cries, the tears of Rabbi Yishmael. So, the Radomsker Rebbe quoted a Medrash. The Medrash says that Hashem took those tears that Rabbi Yishmael cried when Rabbi Shimon ben Gamliel was killed, and he saved those tears. And he saved them le'asid lavo. And those tears are going to play an important role, a tremendous role in the end of days in order for us to have a Geulah. So, the Radomsker Rebbe said it's a Medrash play. What's so special about those tears? Why are they better than all the other tears that the Jews have cried throughout the nations? So, he said that we know that le'asid lavo, the Geulah is going to come because of Rachel Imeinu. Rachel Mevakah Al Baneha. He said there's a special koach that the mothers have, but there's a very special koach that mothers have when you're crying for somebody else. So, he said that Rachel Mevakah Al Baneha wasn't an isolated incident, but it's a davar halom bevinya nav. It's a limud, it's coming to teach a year that when you cry, when you cry for somebody else, it has an unbelievable koach. What was so unique about the tears of Rabbi Yishmael was that he was crying for somebody else. These weren't tears for his own misery. These were tears that he "he halash Yisrael b'eiruv Yisrael b'eiruv Shabat ba'avodah achas le'echad es ha'ofer". He's crying over Rabbi Shimon ben Gamliel. Tears over somebody else that has a special koach. And how do you know that, said the Radomsker Rebbe? How do you know that's going to bring the Geulah? That's Rachel Mevakah Al Baneha. It's not only Rachel, anytime a person cries, anytime a person could be noisev al chaveiro, he could be mishtatef in somebody else's tza'ar in such an altruistic way to the point that if he actually cried for somebody else, that has a special koach. And that's what Yosef did, and that's what Binyamin did. Yosef is crying for Binyamin's tza'ar, and Binyamin's crying for Yosef's tza'ar. Meaning, we all know that tears have a special koach. Sha'arei Dim'ah Lo Nin'alu. But not all tears were created equally. You know, the Kotzker Rebbe famously said that if Sha'arei Dim'ah Lo Nin'alu, what are they gates for? so why do you have to have gates? The Kotzker Rebbe said the gates are there to block out the falsche treren. Because sometimes a person fakes it also. So, it's tanaka. And this was of course the the Kotzker Rebbe shita. Say, the Kotzker was all about he was all about emes, he was all about authenticity. You couldn't fake it in Kotzk. Didn't go very well. But there's different levels. There's the falsche treren, for that the Kotzker Rebbe said there are sha'arim. But even when it comes to real treren, a person cries for himself, "al zeh nemar Sha'arei Dim'ah Lo Nin'alu". But that doesn't even come to when somebody cries for somebody else. When somebody cries for somebody else, that the Radomsker Rebbe said that's Rachel Mevakah Al Baneha. Of course, Rachel she has a special zechus for what she did with her sister Leah, but really it's a davar halom bevinya nav. It's a limud. That anytime a person can really really feel somebody else's tza'ar, that's [snorts] ultimately what's going to bring the Geulah. Either way, Zochreinu Morai V'Rabbonai. So, more on this note. Torah Ohr Acharon. "V'Shmuel Vayeishvu B'Nayos B'Ramah". So, the pasuk says that Dovid and Shmuel go and they settle in Nayos in Ramah. Says the Gemara, "V'chi Mayim Inyan Nayos Eitz Ramah?" Nayos is a place and Ramah is a place, but not the same place. You can't be in Brooklyn Lakewood. Either you're in Brooklyn, you're in Lakewood. You can't be in both. So, what does it mean Nayos Ramah? "Elo She'Yishvu B'Ramah". Really, they were in Ramah "v'oiskin b'Nayos Shel Olam". And they were being oisek, Rashi says, they were trying to figure out where the Beis Hamikdash was supposed to be built. So, one of the mysteries, if you go through the Torah Shebichtav, the pasuk says many times, "You you're going to go into Eretz Yisrael and you're going to go to El Hamakom Asher Yivchar Hashem and you should bring carbonos over there and only there bring carbonos". "Shchutei Chutz Al Lo Shchutei Chutz". But if you go through the psukim, we have no clue. You're literally left hanging. There's no way to know where exactly that Makom is supposed to be. So, Dovid Hamelech sits down, he's together with Shmuel, and he's pondering. He's trying to figure out. He's in Rama, but he's thinking about Noya. It's Noya, the beauty of the world. The base hamikdash, where's it supposed to be? Amris, he said it's false. The comfort of Eretz Yisrael. The possuk says that you should go up. So, he knew it was an elevated place. Malamech base hamikdash b'Eretz Yisrael, b'Eretz Yisrael. But, at the same time, they have the Eretz Yisrael. What does that mean? It's an elevated part of Eretz Yisrael. So, it's a hint. But, we still don't know where. So, the Gemara says, "I see Sefer Yehoshua." So, Dovid Hamelech takes out Sefer Yehoshua and he takes out Sefer Yehoshua and he starts going through all the different territories to try to see in whose chelek is [clears throat] this makom gavoha. So, he made a dirk. He realized b'kuloh by the territories of all the shvatim it says vayared. Hagvol, v'tahar hagvol, k'shevet Binyamin, v'al Eretz Yisrael Eretz Yisrael. It never says vayared. Amris, he said shma minah hakol mikayem. It must be in shevet Binyamin, in Binyamin's chelek. So, sovelim b'ein eitam. The makom, so he went to the highest point in shevet Binyamin and he felt that's probably where I'm supposed to do. But, Amris, but then he said had a second thought. He said, "Nitziv koloh, I think I'm going to lower it a little bit. K'dei she b'ein seif shochen." Because now that I think about it, the possuk says u'vein seif shochen shochen is the Sh'chinah. So, it sounds like the Sh'chinah is supposed to be, right? That's in Binyamin, yad Hashem, bein seif shochen. But, it says by his shoulders. The head is the highest part of the person. The shoulders are shoulder length. No, that's not your full height. So, he realized that it must be some place close to the top, but not the highest point and that's how he ends up in Har Hamoriah. The same as something Dovid Hamelech ended up there a little bit differently. Gemara, because he had a sword in Har Hamoriah. The Sh'chinah in Binyamin. He knew that the Sh'chinah had to be in Binyamin. He also knew that the Sanhedrin had to be in Yehudah. And he wanted them to be close to each other. So, madlinon, if he was going to put it in in this area that was the eitam, that was the highest point in shevet Binyamin, it meant that they were going to be far from each other. And he wanted them to be close by. So, he said, "Mutav d'nitziv portah, let me bring them a little bit closer by lowering the place. And k'dei she bein seif shochen." And for that, he had an asmachta, that same possuk, "U'vein seif shochen." So, Dovid Hamelech is in Rama and he's pondering Noya shel Eretz Yisrael, trying to figure out exactly where the makom hamikdash is and takes out Sefer Yehoshua and he comes up with a chidush and he was able to figure it out. Says the Gemara, "V'al Doyeg ben Doyeg Doyeg Doyeg was very jealous." He was jealous of Dovid. He was jealous that Dovid was able to figure out the makom hamikdash. K'dei she as the possuk says, "Ki kinas beiso achalasm." What does it mean ki kinas beiso? What was Doyeg's jealousy? It was the jealousy over the bayis. He was jealous that he was able to figure out where the bayis was, whereas Doyeg Doyeg as smart as he was, as great as he was, it was something that he himself was never able to figure out. K'dei she and the possuk says, "Chorei Hashem l'Dovid es kol anoisoi asher nishba l'Hashem bigoyim." "Im avo b'ohalei beisi im etein shnas l'einai l'af api tnumah ad emtza makom l'Hashem." So, if you see the whole possuk inside, the possuk says, "Shir hamaalos kuf tehillim kuf lamed beis. Chorei Hashem l'Dovid es kol anoisoi." Hashem remembered the pain, the suffering that Dovid Hamelech had. What was the suffering? "Asher nishba l'Hashem nedar l'avir Yaakov." He had promised and he had sworn to Hakadosh Baruchu. What was the neder? What was the shvuah of Dovid Hamelech? He said, "Im avo b'ohalei beisi im etein shnas l'einai l'af api tnumah." Dovid Hamelech swears, he makes a neder, he says that I'm not going to sit down, I'm not going to rest, I'm not going to Dovid is a king. He has all the luxuries in the world. But, Dovid Hamelech said, "I will not be calm, I won't be relaxed, I will not be able to kick my feet up ad emtza makom l'Hashem mishkan l'avir Yaakov." Until finally until I figure out what that makom Asher yivchar l'kacho Where is that place? What does the possuk conclude? It says, "Hinei sham anua b'Efrasa mitzanu b'Sdei Yaar." What does that mean? Where did Dovid Hamelech eventually find it? He found it b'Efrasa, zeh Yehoshua, the possuk Efrayim in Sefer Yehoshua, who came from Efrayim. That's the point. "Hinei sham anua b'Efrasa mitzanu b'Sdei Yaar." Zeh Binyamin. a wolf. A wolf lives in the forest. So, it was a combination between the possuk by Binyamin bein seif shochen and the dirk that he had in Sefer Yehoshua that by all the shvatim it says vayared and by Binyamin it says va'alah, never says vayared. It was a combination of Sefer Yehoshua and the possuk by Binyamin that Dovid Hamelech was able to figure out exactly where the makom hamikdash is. But, either way, so this is just the ribbon on this Gemara. The Gemara that started off on a more katzim d'genov, that there was no yesod on the tzad d'romi and the yesod mazrachi d'mizbeach and that's where the olah had to be shnaim sh'narba, couldn't just be arba, because it had to be chilas olos u'minchas choveres u'shilchei Yaakov and it had to be k'neged the yesod. Why was there no yesod in those areas? Because it was b'chelkos Yehudah and the mizbeach primarily was b'chelkos Binyamin and the Gemara ends with a dvar gadol that who is the one that figured out where the makom hamikdash was to be? It was Dovid Hamelech. And of course, the next thing is Dovid Hamelech ends up buying the Har Hamoriah and and the rest is history. Son, Hamelech ends up building the base hamikdash. I'm going to tell you something very interesting. So, we've spoken a few times about Rav Tzvi Hirsch Kalischer and his sefer that he wrote, Drishas Zion, and in specifically the shakal v'taryah that he had with many of the gaonei olam of his time, Rav Akiva Eiger, his rebbi, the Chasam Sofer and others. It's interesting that Rav Tzvi Hirsch Kalischer, and if you go through Drishas Zion, which thanks to Asher Weinrib, I did. So, he was really motivated by two things. Number one, there was this hashkafic idea that if Yidden would go up to Eretz Yisrael, they would make aliyah, we would be mikarev the geulah and eventually Mashiach would come and and it would be bayis shlishi. And and he believed like others did that in order for the geulah to come, we need to do things. We need to start being mishtadel. We have to do things on our end that will eventually bring Hakadosh Baruchu to finish the job and and bring the nevi'im and and and and and the Ish Mashiach and Eliyahu Hanavi and the kol shofar Mashiach ben Dovid and everything that's supposed to happen. But, this oirus has to be milisato. It has to It has to come from us. And that clearly was a a huge factor in the sefer Drishas Zion and that's what and that's what Rav Tzvi Hirsch Kalischer was lobbying for. In addition to that, there was a more halachic component and that was he felt that it was shiyach to build the mizbeach and bring korbanos just based on the influence that the Jews had at the time. So, his thought was if we could do it, then maybe we have an obligation do it. And he knew which korban it is, korban tzibur tomorrow tzibur and that's, you know, some of the ravens some of the wonders that we've spoken to and and b'ezras Hashem we're going to get back to. It's interesting that in in Drishas Zion, one of the big kainos that he had, that he felt was was a compelling rayah to his argument that is that Yidden should go up to Eretz Yisrael and they should, you know, make as much ishtadlus as they can to try to do what they could do to bring Mashiach was the Ramban in Parshas Bo. So, the possuk says that "L'shichno sidrishu u'vas shamah." It's Parshas Re'eh, it's Devarim perek beis, possuk lamed. So, the possuk says, "L'shichno sidrishu." Literally, sidrishu means you should be doresh. It's also forshtern. "L'shichno doreshu, thou shalt seek out His presence." You should try to inquire, find out where the Sh'chinah is. "U'vas shamah" and you're supposed to go there. Listen to the Ramban. Says the Ramban, what does it mean l'shichno sidrishu u'vas shamah? "Sheyithelchu me'eretz merchakim." You should come from far away lands. "V'yishalu and you should ask, 'Onah derech beis Hashem? Where is the beis Hashem?' V'tomru l'ish elav, 'L'chu v'na'aleh Har Hashem el beis Elokei Yaakov k'vashim tziyon v'yishalu derech tziyon." "U'visifri" is the punchline, says the Ramban, "Tidrishu means doresh al pinav." L'shichno sidrishu, what does it mean sidrishu? You should darshan. What does it mean? You should be doresh. You should be doresh al pinav. Yochal, says the Sifri acharei churban bayis. So, you would think, "Okay, wait at home until you hear the shofar, until the navi comes and the navi tells you what you're supposed to do." "Talmud lomar, 'L'shichno sidrishu u'vas shamah.' Drosh u'mitza." First, you do what you're supposed to do. Go find the makom hamikdash. "V'achar kach yomar l'chem hanavi." And then afterwards, the navi is going to come. "V'chein atah the Ramban, "b'Dovid." And you find that Dovid Hamelech did just that. Dovid Hamelech didn't wait for a navi to tell him where the makom hamikdash was. Dovid Hamelech didn't stay at home and say, "Okay, when I hear the shofar, I'll know now is the time to start building the base hamikdash." No, Dovid Hamelech said that I couldn't sleep. "Chorei Hashem l'Dovid es kol anoisoi im avo b'ohalei beisi im etein shnas l'einai l'af api tnumah." He was obsessed ad emtza makom l'Hashem. So, says the Ramban, what Dovid Hamelech did is al limud Torah, it's a sifri, it's a possuk, it's a mitzvas asei d'oraisa. "L'shichno sidrishu u'vas shamah." Drosh al pinav. B'yochal acharei churban bayis. No, you don't wait for the navi. Drosh u'mitza. "V'achar kach yomar l'chem hanavi." Says the Ramban, "V'chein atah motzei b'Dovid." And you see both things by Dovid. You see that Dovid Hamelech tried finding the makom hamikdash by himself. And after that, when Dovid Hamelech finally felt that he had discovered the makom hamikdash, so the possuk says that God God, the seer, the prophet comes and he reveals himself to Dovid and he says, "You found the right place and let's go buy it." And and the rest is history. Kind of like Rav Tzvi Hirsch Kalischer, it's a Ramban. It's a mitzvah in the Torah. "L'shichno sidrishu u'vas shamah." And it's right as Dovid. So, we all know the story of Dovid. It's a Gemara we just learned. It's lamed beis. We know exactly what Dovid Hamelech did. So, said to do. How could we be living in Europe and Poland and Hungary and Russia and the United States, wherever Jews were living at the time, and we're going to sleep at night and we have no issues. Dovid Hamelech, it's a possuk in the Torah, "Im etein shnas l'einai" to bother us. No, so up until now we couldn't do it. But, he says now we have the ability to do it. If we have the ability to do it, doesn't that mean we have an obligation to do it? Rav Yaakov Ettlinger, the Aruch Hashulchan, in his Binyan Zion, when he responded to Rav Tzvi Hirsch Kalischer's chibur of Drishas Zion, he addressed this argument. So, he tells Rav Tzvi Hirsch Kalischer that, you know, I saw what you wrote and you wanted to bring a rayah from this Ramban. Says, "I don't think that's what the Ramban means. There's no way that's what the Ramban means. So, you know what the Ramban means? Ramban means "L'shichno sidrishu u'vas shamah." Golden Bayit. That's what it means. And stop building a base on Mikdash, stop bringing Mashiach. The Ramban is Tosei. The Ramban holds as a Mitzvah Tosei Raisa of Yeshivat Yisrael. The Ramban in his Taryag Mitzvot goes through all 248 Mitzvot Asei, he never mentions Yeshivat Yisrael. The Ramban Keduah had his Hashmatos Asei and he has a list of Mitzvot Asei that he believes the Ramban omitted. And his number four Hashmatos Asei and Dalid is Yeshivat Yisrael. And it's the Ramban Tosei in two places in in his Pirush Tosei where the Ramban says Mefurash based on Psukim that a Yid has a Chiyuv, he has an obligation to live in Eretz Yisrael. And the Ramban by the way was a Dayush from the Kander. Ramban himself made Aliya. The Ramban lived He went The end of his life the Ramban lived in Eretz Yisrael. So the Ramban Tosei said the Orach L'Ner who holds as a Mitzvah to live in Eretz Yisrael, that's all he meant. The Sheikh Rashid Muhammad meant that you should go up to Eretz Yisrael, don't wait for the Navi to tell you to go TO ERETZ YISRAEL. THAT'S WHAT HE MEANT. BUT IN 2000 EVERYTHING else that you're supposed to wait for the Navi. And he said I'll prove to you that's the Shiyur in the Ramban. Because Dovid HaMelech finds the Makom HaMikdash. Does it say Dovid HaMelech built the Mizbei'ach? Don't say he built the Mizbei'ach. He waited FOR GOD TO COME TO HIM. AND WHEN GOD CAME TO HIM, THEN HE BUILT THE MIZBEI'ACH. SO HE SAYS THE SHEIKH Rashid you found the Ramban in Parshas Re'eh who holds as a Mitzvah Tosei Yeshivat Yisrael. There's there's many Rambans. Mefurash Rambans all over the place. Ramban Parshas Masei, there's Ramban Parshas Dvorim, Ramban in Hashmatos Asei. And that is Ramban Shita. Everyone knows it's Ramban Shita. Okay, so it's another Ramban. Say a Gishmak in my Remakem the next time you learn the Sugya Yeshivat Yisrael. But the Ramban doesn't say go build THE MIZBEI'ACH, JUST THE OPPOSITE. THAT'S WHAT IT MEANS THAT YOU WAIT for the Navi. And if the Raya is the Mitzvah of Dovid, that's what Dovid HaMelech did. But Rav Hirsch Kalischer wrote back in his Drishas Zion to the Orach L'Ner, he he brings the response that Rav Yaakov Ettlinger gave him and he said I'm not Maskin. He says number one cuz the Ramban talks about Yeshivat Yisrael and he never quotes this Pasuk. He He has different Psukim that he quotes, but he never ever quotes this Pasuk. It's not Mashma that this is one of his Yeshivat Yisrael Psukim. Cuz if it was he would quote it. It's very very not Mashma that way. He says in terms of the Din, why did Dovid HaMelech wait for God to come to him? a Korban right away? It's very simple, Dovid didn't know where the Makom HaMikdash was. Dovid HaMelech had no way of knowing where the Makom HaMikdash was. So we know where the Makom HaMikdash was. We already had two BATEI MIKDASHIN. WE HAVE THE MASECHES TAMID, we have the Maseches Nidah, we have the Maseches Vakfin. We have already a whole Seder Kodashim and Taharos and Korbanos and Rishonim and Achronim and Briskerein. We know we can figure it out. He said Dovid HaMelech had no way of figuring it out. So he had to wait for God to come to him. The actual The Maaseh was a Machlokes in how to learn this Ramban. And Rav Hirsch Kalischer, a big part of his feeling that he had that he was right came from this Ramban. But I'll tell you something really really interesting. And that is that he believed that Rav Hirsch Kalischer that the way Mashiach is going to come and the way the third Beis HaMikdash is going to be built, brace for impact, is that the Uma, the most powerful nation that exists at that time is going to give the Yidden Reshus to build the Beis HaMikdash. The Yidden are going to build the Beis HaMikdash. One thing is going to lead to another and eventually all the Nisan and all the Niflaos are going to take place. But at least the beginning is going to start It's going to start with an Uma giving the Yidden Reshus. Sounds like a very very big Chidush, right? It's not the way they taught us in Yeshiva. That sounds almost hard to believe. It's a Mefurash Ramban. It's a Mefurash Rabbeinu Bachya. And it's a Mefurash Radak. Three Rishonim. Three of the Gedolei Gedolei Rishonim. First the Radak. The Radak is in Tehillim. It's Kapitel Kuf Mem Vav. It's the first Haleluka. The Haleluka Halelu Nafshi Es Hashem. Ahalel Hashem Bechayai Azamra L'Elokai B'Odi. Al [snorts] Tiftchu B'Nedivim Ben Adam She'ein Lo T'Shuah. Right? Al Tiftchu B'Nedivim, don't be Someechin on the Nedivim, even on powerful people. They are nothing At the end of the day it's Ben Adam She'ein Lo T'Shuah. He has no way of helping you. Says the Radak, Ben Adam She'ein Lo T'Shuah She'ein Lo B'Ratzon HaKadosh Baruch Hu. Because if Hashem doesn't want to bring any Yeshua In Bi Yad Adam Lo Yishia. There is no way for a person no matter who he is. He could be the richest, wealthiest, most powerful doesn't matter. Ben Adam at the end of the day even if he's a Nedivim Ein Lo T'Shuah. Stating that Ki Lashem HaYishuah. For who? HaKadosh Baruch Hu. Listen to this. Yesha Ben Adam Al Yedei Bnei Adam. Wait. It's true Ben Adam is Ein Lo T'Shuah. That just means that if he doesn't want to help, he can want and do whatever he wants, it's not going to help. But if HaKadosh Baruch Hu wants to bring a Yeshua, then Hashem very often will be Save the Yeshua Al Yedei Bnei Adam. U'Che Moshe Save T'Shuas Golus Bavel Al Yedei Koresh. Just like HaKadosh Baruch Hu brought the T'Shuah of Golus Bavel Al Yedei Koresh. Cyrus the Great, Darius the son of Esther and Achashveirosh. But at the end of the day it came from It came from a Ben Adam. It came from Nedivim. I Ben Adam She'ein Lo T'Shuah. It means that that Koresh wasn't in control, Hashem was in control. Says the Radak and here's the punchline, the same was said. The same is going to be true Yesha Golus Yisrael Al Yedei Malchei HaGoyim. The Golus Yisrael is going to come Al Yedei Malchei HaGoyim. She'Yair Es Rucham L'Shalcham. K'Moshe Yeshayahu Heivi Es Kol Acheinu MiKol HaGoyim. MiKol Hashem V'Zeh Yihyeh. Why are we going to be Zocheh in the Geulah? Lifnei She'Botchu Yisrael B'Golus B'Chol Yisrael L'Vado. When we're going to have Bitachon, when we're going to realize Al Tiftchu B'Nedivim Ben Adam She'ein Lo T'Shuah, that's when the Ben Adam She'ein Lo T'Shuah is actually going to bring us a Yeshua. But it's going to come because we're trusting in Hashem. And we realize that Ben Adam is Ein Lo T'Shuah. But what happens then? What happens is then the Yeshua comes from the Ben Adam. Just like it happened at the end of Golus Bavel. V'Chein Lo Asid Yesha Ben Adam Golus Yisrael Al Yedei Malchei HaGoyim. It's a Mefurash Radak. Rabbeinu Bachya says a very similar sentiment in Parshas Shemini. The Rabbeinu Bachya brings a Midrash Tanchuma. Lamah Nimshalah Malchus Achashveirosh? Why is Malchus Edom compared to Achashveirosh? So he brings a Nusach Asher HaKadosh Baruch Hu Yachzir Alayhem Midah Sadeh. Cuz Hashem is going to take revenge from Edom and he's going to throw Midah Sadeh on them. But he says Yesh Nusachois. Says Rabbeinu Bachya, I found different Nusachois in the Midrash Tanchuma that says you want to know why Edom is compared to Achashveirosh? Asher Asid Yachzir Alayhem Midah Sadeh. Because Edom is going to be Machzir Alayhem Midah Sadeh. V'Eiloh Inyan Ki Shnei Mikdashin Nivnu Al Yedei Yisrael. The first Beis HaMikdash and the second Beis HaMikdash were built Al Yedei Yidden. Bayis Rishon Banahu MiZera Yehudah. Bayis Sheini Banahu Zerubavel She'Hu Gam Kein MiZera Yehudah. I'm skipping. Aval Bayis Shlishi, the third Beis HaMikdash, Asid Uma Zulas Yisrael. You know who's going to build Edom is going to build it. V'Zeh She'Amar Asher Asid Yachzir Alayhem Midah Sadeh Lifnei HaChurban. And now the onus is upon him to rebuild it. So Edom is called Achashveirosh Milashon Machzir. What's it mean Machzir? It means Machzir Alayhem Midah Sadeh. The third Beis HaMikdash is going to be built not Al Yedei Zera Yehudah. It's going to be built Al Yedei Edom. Unbelievable. The third Mar'eh Makom that he brought was the Ramban. The Ramban is in in Sefer Yeshayahu. And the Ramban over there is discussing a well known Pasuk. The Pasuk The Pasuk says Ne'um Hashem Elokecha M'Kabetz Nidchei Yisrael. Achabed Es Kol Nidchav. Right? We all know the Pasuk. Says the Ramban, what are these two things? Ne'um Hashem Elokecha M'Kabetz Nidchei Yisrael Oyed Achabed Es Kol Nidchav. Hashem is M'Kabetz Nidchei Yisrael and then it's going to happen since time immemorial. Says the Ramban, She'M'Techilah Y'Kabetz Rabim Yisrael V'Lo Chulam. There's going to be a Kibutz Goliyos. Some, not all. And then Oyed Achabed Es Kol Nidchav She'Yikbetzu She'Eris Al HaNidchavim HaKevutzim K'Var. And then there's going to be a second Kibutz. So says Rav Hirsch Kalischer that you see there's going to be two Kibutz Goliyoses. So this is like a little bit of a Raya to what it is I'm saying. Then he says I think it's clear that we're in the Torah HaKedosha. Cuz the Pasuk says V'Shav Hashem Elokecha Es Shvus Amecha. And then the Pasuk says V'Shavti Es Kibutzam MiKol HaGoyim. Asher Hashem Elokecha Sham. Amar Shnei Pa'amim V'Shav. It says V'Shav twice. V'Shav Hashem Elokecha Es Shvus Amecha. And then again V'Shav. What's these two things? So he says like this Ramban, it's very Gishmak. It's these two Kibutz Goliyoses. It's Ne'um Hashem Elokecha M'Kabetz Nidchei Yisrael. And then you have Oyed Achabed Es Kol Nidchav. So it's a Shtikel Raya from a Ramban in in Sefer Yeshayahu. It's interesting. It's a It's a Chidush to me. That Rav Hirsch Kalischer didn't bring a Mefurash Ramban. This Ramban which is just a reference and he has a nicely Sofer to it from the two times that it says in the Torah V'Shav, it's really a Mefurash Ramban. And the Ramban is in in on his Pirush on Shir HaShirim on the Pasuk Elecha HaShalom. I quote, Reishis HaGeulah Asid T'Lfi Reishis HaMalchiyos. The initial Geulah is going to come because the Malchiyos, the leaders of the world at the time are going to give the Jews permission to go settle in Eretz Yisrael. V'Yikatz Kibutz Goliyos. There's going to be a a little bit of a Kibutz Goliyos. V'Acharkach Yosif Hashem Sheinis Yado. And then Hashem is going to There's going to be a round two. K'Dichsiv, V'Shav Es Shvuscha. V'Acharkach And afterwards it says V'Shavti Es Kibutzam MiKol HaGoyim. That's Mefurash Ramban. But I'll come back to that Ramban in Shir HaShirim. Regardless, we have it Mefurash in the Radak, in Rabbeinu Bachya, and come out Mefurash in Ramban in Yeshayahu and Shir HaShirim this idea. So Rav Hirsch Kalischer felt at that time that the Jews were powerful enough and they had enough influence that they can go and they could start lobbying the leaders of the world at the time. So it's interesting. Rav Hirsch Kalischer wrote a letter in 1836 to Anselm Rothschild who was one of the wealthiest men of the world. I think he was the son of the patriarch of the Rothschild family. They actually have, if you have the Mosad Rav Kook edition of the Drishas Zion, you can see the a copy of the original letter. I have it right here. See it? Exhibit A. But for our PowerPoint presentation. No, but it's the actual letter that he wrote to Anselm Rothschild telling him a lot of things that we just spoke out and and this is the way the Geulah is going to come. And he felt that he had protection with Napoleon and with the King of England. And he wanted him to use it. He sent a letter to Moses Montefiore. There was a youth by the name of Albert Cohn who apparently was the executor. He was the right-hand man to the Rothschild family. So, if you wanted money from the Rothschilds, he was the person you had to know. So, apparently he had a relationship with him. He sent letters to him and he lobbied a lot of the influential Jews and this was all based on again, his hashkafa, but it boils down to a sifrei that said the Ramban quotes in parshas Shurei, the punchline is v'chein ata motzei b'Dovid, where? It's talking about Nundan on this case.