Chulin 24

Today's daf is Chullin daf chof dalet. We're at the Mishnah, about 15 lines from the top of daf chof dalet amud aleph. Today's daf's being learned as a zechus refuah sheleimah for Eliezer Yeshaya ben Brocha. So, we're in the middle of a digression at the very end of the first perek in Maseches Chullin that deals with different areas in halacha where you find the following anomaly: kasher b'zeh, pasul b'zeh. Kasher b'zeh, pasul b'zeh. It began in Hilchos Shechitah based on the idea that where on the konah and the veshet, one is allowed to shecht chullin, is in a stark contrast to where on the konah and the veshet, the kohen did melikah. Thus, when it comes to the relationship between shechitah and melikah, kasher b'shechitah, pasul b'melikah, and kasher b'melikah is pasul b'shechitah. And from there, the Mishnah did what it doesn't usually do, and that is digress, and talked about different areas in halacha. The first was a little me inyan inyan ba'itzah inyan, the to'er u'men d'bnei Yona, which involves the chatas oif and the olos oif, melikah, which is similar to shechitah, but at this point already, we've digressed to the point where there's almost no zecher to where this all began. Either way, today's daf and tomorrow's daf again is going to bring several mishnayos that are going to continue along with this theme, and then finally on daf chof zayin, we're going to learn the second perek in Maseches Chullin, perek she'cheit, which is going to very much go back into the basic laws of shechitah. So, as it relates to today's daf, the topic of the daf is the avoidos that were done by the kohanim in the Beis Hamikdash, and the avoidos that were done by the levi'im in the Beis hamikdash. And following this theme, we're going to compare and contrast the Kohanim and Leviim. Now, what the Kohanim did in the base hamikdash, that's something that we all know. That's kashrut 101. What the Leviim did in the base hamikdash is a little trickier, and I think it's good I give a little bit of an introduction to today's stuff, specifically talk about what the role of the Levi, not to be confused with the Kohen, was in the base hamikdash. And with many introductions, what better way than to read Shulchan Aruch shel haRambam, and this is in Hilchos Klei Hamikdash, perek gimmel, halacha aleph. Says the Rambam, "Zera Levi, the offspring of Levi, as in Levi ben Yakov, kulam mudal lavodas hamikdash, was completely separated for service in the base hamikdash." Shenemar, as the pasuk says, "Ba'eis hahi, at that time, hivdilu Hashem es shevet Levi." Hakadosh Baruchu separated shevet Levi. Now, what was the ba'eis hahi? This is a pasuk in parshas Eikev, and it's talking about after the chet ha'egel. So, when Klal Yisrael sinned with the chet ha'egel, there was one shevet that was completely innocent, mi Lashem eilay, that was shevet Levi, and because of that, shevet Levi was zocheh that Hakadosh Baruchu put them on a pedestal, he separated them from the rest of the Jewish people. And it was then that shevet Levi became mudal lavodas hamikdash. Says the Rambam, "U'mitzvas asei, liyos haLeviim pnuim u'muchanim lavodas hamikdash." There's a mitzvas asei for the Leviim to be panui, they should have their schedule wide open, and they should be muchan to do the service that they have to do in the base hamikdash, bein ratzo bein shelo ratzo. And this is something that was mandatory. It didn't matter whether they wanted to enlist or they didn't want to enlist. Shenemar the pasuk says, "Ba'avodas haLevi, >> [snorts] >> who as avodas olam." I'm skipping halacha bet. "Avodas olam hi." What was the avodah of the baby should you show me some they should watch the base on me that so we learn to tell me you become familiar with different checkpoints in the base on me that where they were watch me now some of the watch me other watch me with the success what was the avoid of the baby first and foremost should you show me the you may hand show him additionally they will have you who's job was to be shy what does that mean to open up all the gates of the base on me that will I have tell and open and close all the doors the you may have a shy additionally they will have you whose job was to sing with the shy and carbon to sing together with the carbon is every single day the positive says the shy is the cup to call [snorts] of Halloween is a show have the owners either way the ramen goes and he tells all the different related to living I'm skipping who can change shall we have just like a lady is not allowed to do the avoid of the coin the lady is considered a Tsar as it relates to the avoid us that the terrorist has have to be done by coin [ __ ] coin was all but it goes in the reverse as well the coin was also more that he's not allowed to do any avoid us that the terrorist has was supposed to be done by the lady should come here the king says the ramen I'll tell you even a bigger the lady himself more shall I ask that one lady is not allowed to do the work of another lady meaning shall I say a machine the someone whose job was to sing in the base on me that should not help someone whose job it is to be busy with the gates for sure the machine and the shy the person whose job it is to be from the shy can't help one of the machine should never says the ramen it's based on a possuk that says ish ish al avodasaiv'el masoi. And from there we learn that each Levi had his job, and if one Levi would do another Levi's job, he would actually violate this halacha of ish ish al avodasaiv'el masoi. V'el masoi. So, the Rambam in perek gimmel halachos klei mikdash, that's the matter malkin, gives us the introduction to the Levi. Rambam says that zera Levi was completely, without any exception, muvdo for what? L'avodas Hamikdash. When did it happen? B'eisai hivdalah shevet Levi. It happened after the chet ha'eigel. What is their job? The Rambam lays out three things. Number one, shiyu shomrei Hamikdash. Number two, viyu m'han shayarim. Additionally, viyu m'han m'shorerim. And then the Rambam, towards the end of the perek, says that when it comes to the jobs that were given to the Levi'im, they're so fixed in that a Levi who's given job A, for example, he's a shayer, he's not allowed to be a m'shorer. And a Levi who's given a job to be a m'shorer, he's not allowed to be a shayer, because the jobs themselves were very very fixed and embedded in who this Levi is, based on a possuk ish ish al avodasaiv'el masoi. So, what's the short answer of what the Levi did? He was one of the shomrei Hamikdash, he was a shayer, and he was a m'shorer. The truth is, if you're holding with the kri'as haTorah of these weeks, and you've been mavis sedra, parshas Bamidbar, parshas Naso, parshas B'ha'aloscha. By the way, it doesn't matter if you're a ben Eretz Yisrael or if you're ben chutz la'aretz. Either way, this is this week's parsha, because featured prominently in Bamidbar Naso, and also featured prominently in B'ha'aloscha. But the bottom line is that if you go through the parshiyos, the Torah clearly mentions there was another huge job that the Levi'im had. And that is the Levi'im were responsible for the logistics and the transportation of the Mishkan. So, when the Yidden were in the Midbar, they had all their masa'os, al pi Hashem yachanu u'val pi Hashem yisa'u. They're constantly picking themselves up and going, vayichan sham Yisrael. And then, fakir, they're settling and they're stopping. The Levi'im were the ones that were responsible for that. In fact, the Torah goes into incredible detail describing which family of Levi'im was responsible for transporting which aspects of the Mishkan. And it was broken down by Kehas and Gershon and Merari, right? All the children of Levi. But the Torah goes through it in a very, very nuanced way. Not only were they responsible for the logistics, but even when they were encamped, so the pasuk says, saviv l'Mishkan yachanu. The Levi'im had a job to be surrounding the Mishkan because they had to protect it. They had to make sure that nobody was going to get a little bit too close. In the times of the Mishkan, when the Yidden were in the Midbar, there was a whole 'nother element, a whole 'nother dimension in terms of what the responsibility of the Levi was. Literally, pasuk after pasuk after pasuk, I didn't count, but it's 50 to 100 psukim in the Torah, without a question, that talk about this idea. This was something that was only negay'a when the Yidden were in the Midbar. Once the Yidden came into Eretz Yisrael, so there was no more al pi Hashem yachanu u'val pi Hashem yisa'u. Fact is, there's an interesting discussion in the Rishonim, what would be if the Yidden are in Eretz Yisrael right now and the Azei Hasivah She'iyah, the Keilim of the Beis Hamikdash have to be transported. Does the Levi have to transport it like you find in Parshas Bamidbar, Naso, and Beha'aloscha? Or could be that was a hora'ah, without any question, and therefore it only relates to that kufa, but there's no din anywhere that now that the Yidden are in Eretz Yisrael, they're going to have a responsibility. But here's the point. So, the Rambam in in Perek Gimel in Hilchos Klei Hamikdash, when he describes the function and the jobs of the Levi, the Rambam is giving us what it was with the Rashi's and that was shomrei mesha mikdash A, shaarim B, and mesharim C. But really from a biblical standpoint when you go through the Torah, these parshiyos that we're learning right now, there was another element that's not even a D, it's an A. And that is they were the ones that were responsible during the 40 years in the midbar to make sure that the mishkan came and went exactly the way it was supposed to come and go. But there's one other halacha I think is worth mentioning before we start the daf. Very short light daf by the way. So just one more halacha before we jump in. And that is when it comes to the Levi, you have this idea that if somebody was a shoyer, he wasn't allowed to do the job of the meshayer. If somebody was a meshayer, he wasn't allowed to do the job of a shoyer. The Rambam says it in perek yud and he learns it from a pasuk ish ish al avodasoi ve al masoi. It's as if to say each person had his avodah, he was told what he was supposed to carry. This is your job, this is what you're supposed to do. If you do somebody else's job, you're in violation. By the Kohanim, you don't find such an idea. And the Brisker Rav, Maran HaGriz, and this is in safer al haTorah in parshas Bamidbar. He's very me'arech. >> [laughter] >> He says dvarim shuteem. In fact, the Brisker Rav himself says that everything I'm telling you is kemah uforash in all these Rambams. But the Brisker Rav with his clarity laid it out for us keshulchan orech. And that is there was a fundamental difference between the way jobs were divided up amongst the Leviim and the way jobs were divided up amongst the Kohanim. When it comes to the Kohanim, everybody knows. Anyone that learns in a cheder in fourth grade knows that every morning the Kohanim would all run and they would come to the center of the Azarah and there was one Kohen who was in charge and he would make a goiral, he would make a pious, and they would determine me shoychet, me mekabel, me zoyrek. All the jobs were divvied up. Any cohen can technically do any job. There was no such thing I'm a shoychet and I'm a zoyrek. Nice to meet you. I'm a moilech. What are you? I'm a makder. What do you do for a living? I'm someone that's megish the mincha. Interesting job. I'm shoyfech this year I am. I'm literally the leftovers. Like there was no such thing. Any cohen can do anything. And really it was determined usually based on a goiral. Now the cohen godol we know was noitel chelek baroish. He was allowed to do whatever it is he wanted to do. But in terms of the kehunim, every cohen can do anything that he want to. He just has to win the lottery. As long as he's going to be the one that's going to win the goiral. And by the way, there's mishmaros and then there's the base halach within the mishmaros. So there's a whole system, a very systematic way of how this was uh formulated. But at the end of the day, what you did was based on a goiral. When it came to the levi, it worked that way. When it came to the levi, you got a stela. You're a shoyer, you're a meshoyer. As if to say ich bin a zoyrek and ich bin a makder. And the zoyrek can not be a makder and the makder can not be a zoyrek. There's no such thing when it comes to a cohen. But when it came to the levi, it was that way. There was something called a shoyer and there was something called a meshoyer. In fact, I saw that the Reb Meir Levi Soloveitchik in his shiurim on parshas Bamidbar, he says that he heard from his father, the Brisker Rov, this is not in that piece in sefer. Again, it's all parsha cuz this is mamesh before us in the material we have here. The Brisker Rov added one kneich. When the Rambam lays out the jobs of the leviim, so he says as follows, avoyda she lahem hi, she he was shoymer mes hamikdash. They should watch the mikdash. Then the Rambam says, vi hu mechein shoyarim vis toyach shaar hamikdash ulah oif ha'oisaiv. Vi hu mechein meshoyarim leshaar al ha'korban There were three jobs that the leviim had, but there was an af gemina between the first and the latter two. The first avoid the salon here she was showing me the that was true for everybody. How is it determined whether you're going to be showing me or not be showing me maybe with a guy maybe everybody was hit they were told to stick out their thumbs and we're going to figure out exactly how it's going to go about but in addition to that every lady got a stamp all we very much stereotype the living they were showing and they were machine and it's regarding the showing and the machine that's the amount of you the cost of the Muslim lawyer say Melissa meaning she lawyer say yeah machine with showing lawyer showing the machine and that's based on the of a lot of the city school the ramen for a lot of is very much with in his language in a lot of days because the salon here she was showing me the that's true for everybody for you may hand from amongst all the living who all have the ability to be a showing some of them will be showing some of them will be machine and that the year may hand is something that she not cost of that if you're a showing you can't be machine if you machine you can't be a showing that's where it was called this a lot of this Indian of this a lot of this a lot of either way just a little bit of an introduction in terms of understanding what exactly the function of the living was and on that note we begin another day off another mission I saw the mission of cos of possible living cos of possible living possible cos of so something that is not an issue because something that's cos of possible living this is a disqualifying feature when it comes to living cos of living possible cos what does this mean so we'll jump right into the town of a bracelet that explains this cos of the woman cos of we know cos of that's about I'm going to do the but if he's bishanim, too young he's too old there's no such thing that that's going to be an issue. Levi'im, however, when it comes to the Levi'im b'minyan, sh'eim, there's no problem for a Levi bal mum, so known as a Levi bal mum. Bishanim so, as opposed to, a Levi can be too young to do the avodah. He also can be too old to do the avodah. Says the Bryce, a very gishmak. Nimtzo kasha b'kohanim, which is shanim possible b'Levi'im, a kasha b'Levi'im, which is mumim possible b'kohanim, are going to be possible b'kohanim. So, essentially, what did the Mishnah say? That there's a psul mumim when it comes to kohanim, that's psukim in the Torah. There's a psul shanim when it comes to Levi'im, that's also psukim in the Torah, as we're about to see. But, the psul mumim that you have b'kohanim, you don't have by Levi'im, and the psul shanim that you have by Levi'im, you don't have by kohanim. Says the Gemara, "Mina hani mili?" How do you know this? Look the Gemara d'tana Rabbanan. We learn it in a Bryce. It says in the Torah, "Zois asher l'Levi'im." Now, the pasuk in its entirety is, "Zois asher l'Levi'im miben chamesh v'esrim shanah v'ma'alah yavo litzvo tzava ba'avodas ohel mo'ed." This is the pasuk in Parshas Balak. And the pasuk says, "Zois asher l'Levi'im." If somebody's 25 years old or older, so he's someone that can go ahead and he could do the avodah in the ohel mo'ed. "Zois asher l'Levi'im." Says the Gemara, "Mah ta'amu l'eima?" Why did it say the words "Zois asher l'Levi'im?" "Efi sh'ne'emar because it says in the pasuk "Ben chamesh v'esrim shanah yashuv." That's the very next pasuk in the Torah. It says, "So, from the age of 25, the Levi should come to the avodah. And once he's 50, yashuv mitzva avodah." Well, the avodah, he should leave the avodah. He shouldn't do any avodah anymore. So, based on that, "Lamadnu," we learned "Levi'im shashon b'oisam." Right? Really, from these two psukim, you see that shanim is an issue when it comes to Levi'im. The first pasuk, it says, "Miben chamesh v'esrim shanah v'ma'alah yavo." And then the next pasuk, "Miben chamishim shanah yashuv." So you see clearly that Shana is an issue when it comes to the Yasha and you would think that just like Shana is a problem moment should also be a problem. The dinner and actually it's something that not only would I think because maybe but I have a basis for it. I can know that my nation place of them and place of them and whereas we'll see soon the Shana may not place all so you find the moment I place all of the VM shall I shall not place all of them the VM with the Shana may not place all in a different human place all of them so the moment should be place all of them with this no Shana with this no moment so certainly a lady with this Shana they should be a moment that's why it says what does that mean this is the one issue the one pass all of that could possibly be when it comes to a lady of a different human being there's no other pass all of them place all of them you cannot mission and I would think that should be possible Shana and why based on a couple of them place all of them and with the moment doesn't pass all of them and shall I moment place all of them a coin where a moment pass all of them in a different human place all of them Thomas says all of them and shall I moment we learn from there but we actually not so the bottom line is we not immediately the law of the mission meaning you have a pass all of moment by the coin we know that you have a pass all of Shana by the lady we know that but wouldn't make sense to learn one from the other how would you learn one from the other based on a couple of I have moment certainly I should have Shana and Shana I should certainly have moment the answer is it says I shall all of them it says in the pass all of it says it in the pass all of the lady and we learn from there two things number one all of them and nothing else all of them and also is all of them as opposed to it being to anybody else but the pass all of them continues and says all of them you would think >> [snorts] >> that the law of Shana and is that Shana disqualifies a lady which is not only when the year when the mid part but even when the year then already had a mission going in Shilo. Or better when they had a base on mid dish time and learn matter it says love void avoid us avoid a the avoid us master. Now this possible is in partial by mid bar. This possible says me Ben Schlosser son of a Milo that I been commission son of a colaba love void avoid us avoid a avoid us master by oil might talk about a word he possible but that's what the possible says and we learn from here that this that there's an idea of from 30 to 50 that that we have some sort of capacity that we even care how old the lady is by a marriage the elements mantra of void a because they I only care about that when what the lady is doing is it's a void us master he's slapping like we mentioned in the introduction that's the 40 years at the end of the run in the mid bar. Once they came into earth is so all that wasn't part of the job anymore. Now we mentioned what would be punk. Okay but that's a punk but that's not part and parcel really of what the mission statement of what the avoid a of the lady is and it's for that reason we say that this is something that's only going to be the gate during this go for say even as relates to the soul shot and that the lady is says the Gamora that's only true when the year then we're in the mid bar. But the Sheila your base alarm and that already not loyal marriage the elements mantra of void a because of which by the way this is a Gamora that highlights what we spoke about in the introduction and that is the job of the lady was very different when the year then we're in the mid bar then it would be with Darius. The price of continues and says cause of the in there. One possible says me Ben for SM son of a Milo that what's the age the minimal age of a lady in order to do the avoid a again lady Shana matter. So what's minimal age one possible says from the age of 25. That's one of the that we read a minute ago. The social of a lady and me Ben for SM son of a Milo because of that we have this last possible that we just read me Ben Schlosser to the possible in the closest 25 and the possible in the mid bar says 30. Now says the braisa "E actually meshlishim, you can't say 30 shnei chenam E actually meshlishim. Shnei chenam meshlishim. Hot katzos what's the chof hey with Talmud v'shlishim lav avodah. You have to say that really the Levi was allowed to do the avodah when he was 30 years old. So what do we mean when we say 25? Means there was a five year internship. There was a five year apprenticeship. So he couldn't just jump into doing the avodah. He had to know how to do the avodah. And that took five years. So the possuk in Bamidbar is talking about when the Levi physically was doing the avodah. The possuk in is talking about when he began to train. And the braisa concludes and says "Mikan from here we learn letalmid shnei mishloshi shonim shnei rayah. That five years is the maximum amount of time that we give a person to try to you know learn and to study something. That's what the chashbon is. But if somebody's been learning for more than five years and he still hasn't seen a siman bracha, so if that's the case shnei rayah, at that point, you know, you have to start thinking about a plan. Rabbi Yosi says gimel shonim. It's actually not five years, it's three years. And the possuk says "Ulegadlon shonim sholosh." This is a possuk in Daniel. The possuk [snorts] over there talks about how Daniel and all the child prodigies were taken into exile >> [snorts] >> by Nebuchadnezzar and Nebuzaradan. This was together with Golus Yechanya. But the point is they were brought into the king's palace and they were raised for three years. Now what was the purpose for it? So this is actually the possuk right before it. "Ulelamdam sefer velashon kasdim." Right? They were taught how to read, they were taught the the language of the Babylonians. But the bottom line is you see how long was the learning period? It was three years. So says Rabbi Yosi, you say that from the steer of 25 to 30 as relates to the Leviim that it's a five year training period. I think from the possuk in Daniel you say it's a three year training period. Says the Gemara "Ve'idach, the man d'amar the Tanna Kamma this braisa that says it's five, what are you going to do with Rabbi Yosi's three? Shnei lashon kasdim d'kavul." The language was an easy language to pick up. So, if after 3 years, you couldn't have figured it out over there, that was all the amount of time that they needed. But, anything that's a little bit harder than washing cars and would really require more time. The E dog. Yosi, who says that usually it's 3 years. So, then how come when it comes to the lady, you give him 5 years? You see, just cuz you didn't have it by year three, doesn't mean year four five, you might become a you know, this superstar. So, why are we writing this person off after 3 years? No, cuz really 3 years is a normal amount of time. Why did it keep him? Cuz it was very difficult, it's challenging. And it's for that reason that is something that would require a little bit more time. Either way, a long price. The price had a lot going on over here. For starters, it's the McCarter the law of the Mishnah. Zois asher alavim, that's how we know that the soul shown him that it says by Lavian is true only for the Lavian. Additionally, the only person that you have by the Lavian is the soul shown him as opposed to the soul of woman. Another thing we saw was is that the soul shown him by the Lavian was only true when they were in the midbar. It wasn't true when they were in Shilo and base olam. Another thing we saw was is that the stairs in the second. On the one hand, it sounds like from the second 25, on the other hand, it sounds like from the second it's 30. The answer is like cash. One is talking about the age when they began to learn. The other is talking about the age when they actually started to work. And by the way, this is a very important law. This is something that's no good. Because we come with how much we lost him in Yavin and Mishnah. Say hey shown him shuv and Yosi was based on the new paragraph. He said it's not 5 years, it's really 3 years. Another price. Again, very much on point to what we've been talking about. Actually, he's asking cash and a lot of according to the time that he becomes a god. He brings the Cyrus means by Mishnah until he becomes old. He's not allowed to do the avoid. Woman person by woman is always a problem when it comes to a coin. Then lady, what about a man lady? Me bench lotion and commission cash and a lot of it's from 30 until 50. Doesn't the boss exceed 25? That's the apprenticeship, but it's really from 30 until 50. The shine and pass on by right the years matter. But what is the true by the bar? This was when the Levite were in the of the mid bar. But the Sheila base of love him ain't no problem. There's no show them at all. What is the problem? Not show them. It's not moment. They never have moment. What is it? So if he doesn't have a moment, can you see it? Well then it's going to be a problem. I'm going to be a racist. He said Mike Raw, how do I know that? >> [snorts] >> He said I know it from the following passage. It says So you see that all the Levite were together and they were singing and they were spilling, but the bottom line is it was a cut. If you're going to have a bunch of Levite that have these incredible uh baritones and then there's going to be one who you know, coin the coin she's able to to squeak out a tune, well it's not going to be and it's for that reason this is the based on this passage. This passage is in that's how we know that in as much as it was only a show them in the and so moment that we have a mirror in the tailor that they don't have about that kind of there is something to be said about that some cloud Google within. As I can just can just and that's something that relates even to the Levite even the Levite in the base of this is something that was universally axiomatically accepted always true either way. Moving on so this last price that we just mentioned which spoke not only about the Levite but spoke a little bit about the as well. What was the in this last price? It was related to the Levite. There was one thing that we didn't have up until this last price about the Levite that was mentioned in this and that is the that as much as show them is not a problem in the base of this is a but at the same time coin that would be the initial. Now, Bryce also talked a little bit about the coil. It said coil they said actually asking kosher really from here until the Mishnah to the end of the day we're going to focus on the guy. Mishnah spoke about and till now we've been talking about the we're now going to shift pivot and talk a little bit about the coil. So again, the coil is allowed to do the there's no 25 30 soon as he becomes a actually asking until he becomes an older person at camera what's the definition of I'm going to not an age I'm going to actually says when his hands and his feet begin to shake and that's a sign that he has no it's at that point he's not allowed to do the about that was but they hit the but he did not go to the bathroom he didn't urinate before the urinate he told me he's going to be told me the reason is because there's a concern that there might be a little bit of carry still inside his and when he's it's going to leave his we know that carry is told me as a result his came in contact with so therefore he is now going to be told me says this is all true for someone that's a or a but but if somebody is young and he's strong this does not apply the reason is indeed there's a concern that maybe not all the carry came out there's a little something left over but when it comes to someone that's a somebody that's a there you don't assume that and therefore even if he wasn't before he went to the it's neither here nor there okay so how do you define meaning at what point does somebody go from being a to a I'm kosher any person that can stand on one foot, literally, it's a lie and he can take his shoe off and put his shoe back on. So, if somebody can stand on one foot and he can with take off his shoe or put his shoe back on, this person is still considered a young man. He can do this at the age of 80. >> [snorts] >> He said it's the common the the warm water and the oil that my mother smeared on me when I was young. This is what gave me this This is what allowed me to do this when I was already older. By the way, in the beginning of the second we mentioned a member from Rab Hanina where Rab Hanina said that in the event that you see a white mule, right? Or someone's beat by a white mule, this person's never going to be properly healed. And we spoke out then that Rab Hanina, like Shmuel, was one of the doctors that you find in And if you notice in Yoni before I attributed almost always to Shmuel, but sometimes to Rab Hanina. And here also Rab Hanina is talking about that because his mother took care of him when he was a young child. So, he this is what gave me my as I got older. Another bris that talks about Hanina. Once a coin has a full beard or any person for that matter This person's right At what point is a coin allowed to do the stay Cyrus? Once he brings two Cyrus, meaning the smallest coin or But as long as he has two Cyrus, as long as he's At he's allowed to do the Rabbi says I say Agav Ben Esrim. No, it's not enough that the kohen brings two se'arot, but he can't do the avodah until he turns 20 years old." Omer Rebbe says, "In my time the Rebbe, what's the makarti Rebbe?" The pasuk says, "Vayamidu al haLevi'im Ben Esrim Shanah vaMa'alah." And the pasuk says, "Venatzayach al haLevi'im b'Veis Hashem." So, you see clearly that it was dafka when they were 20 years old, that's when they got their shteller, and that's when they were able to do the avodah. So, when were they able to natzayach? It was dafka when they turned 20. Ve'eidoch, the chachamim that say not like Rebbe, you don't have to be 20 years old in order to do the avodah, as long as he brings two se'arot, as long as he's bar mitzvah that in itself is going to be enough. Venatzayach Shaini, the pasuk over there says venatzayach. The meforshim say venatzayach means to supervise, that's what it means. So, to supervise that already require an age of 20, but it's not to have a shteller not. Rebbe to the maran, I don't even understand Rebbe's makarti. Rebbe said that how do I know a kohen has to be 20 cuz it says vayamidu es haLevi'im? Kohanim and Levi'im? Are you saying Kohanim and Levi'im are the same? You say that today you got a flask. Though, sug ya is the frenching between the kohen and the Levi. If I take a maran, for high krov Levi'im k'seiv, isn't that pasuk talking about the Levi'im? And really there's a double kasha here. Number one, how could you still sue the age of Levi'im to Kohanim? Good kasha. And also that pasuk itself is really much avona cuz we just said what's the age of the Levi'im? The age of the Levi'im is 30, even 25 is a five-year apprenticeship. And here you have a pasuk that seems to say the Levi'im were 20 and they're ready to do their thing. I thought there's a minimum age when it comes to Levi. So, really the high krov Levi'im k'seiv is a loaded question. I and Rashi, but the Gemara says pshat over there is could Rebbe Shimon bar Levi know Rebbe based his question or his makarti on something Rebbe Shimon bar Levi said. Now, Rebbe Shimon bar Levi brought a makarti that 24 places in Tanach where you find the Kohanim referred to as Levi'im. The Zeh Echad Mihem, Shimon bar Levi said this is one of them, not this as in our pasuk. Zeh Echad is the pasuk he was referring to. It says by Kohanim and Levi'im benei tzaddik. Those were Kohanim they weren't Levi'im and still we referred to them as Kohanim Levi'im. But here's the bottom line. The bottom line is this is one of those 24 places where you find that the Kohen is referred to as a Levi but when it says Levi'im it means Kohanim. However, the age of a Levi is 30 it's not 20. But the age of the Kohen is 20 and this was Rebbe's makor. So the bottom line is walking away from this braisa machlokes is Rebbe and the chachamim what's the minimum age for a Kohen to do the avodah. Katan for sure can't do the avodah. But what is the minimum age? According to the Tanna Kamma the chachamim in this braisa it's mishiyavis deisares it's when he becomes a bar mitzvah boy. According to Rebbe it's when he turns 20 years old. Tanu Rabbanan it says in the Torah daber El Aharon lemor ish mizaro l'dorosam asher yehi vo mum lo yikrav l'hakriv lechem Elohav. This is a possuk in parshas Emor and it talks about the fact that a Kohen that's about mum is not let to do the avodah. The Kanna Rabbanan said you see from here katan possul avodah. Where do you see it? Ish mizaro you have to be an ish >> [snorts] >> as opposed to a katan. V'afilu tam and by the way even if he's a tam this possuk is saying an ish that's about mum that's going to be a problem. So you say me'iras if he's not an ish even if he's a tam he's still going to be an ish. Maybe it's a kasha l'avodah. Okay so what's the age? Mishiyavis deisares right? I mean that's the age. Aval achiv hakohanim all the kohanim in manichim lo yeshu l'avodah ad sheyehei ben chof. But then the braisa sort of was talking mysteriously said that as much as ish is the criterion ish in kol haTorah kulah means bar mitzvah mishiyavis deisares. But you should know the fact is that the achiv hakohanim they did not allow even a bar mitzvah boy to do the avodah until he turned 20. Now we had a machlokes a minute ago in the previous braisa Rebbe and the chachamim whether mi'ikar had din there's a halacha that a Kohen had to be 20 or mi'ikar had din he's allowed to be 13. So the Gemara now this is the last piece of Gemara is going to have two Lashonot whether Rabba Lazar in this Braisa was going according to the Chachamim in Mikra'os Gedolos 13 or whether it's going according to Rebbe Mikra'os Gedolos 20. So again, we had a Machlokes coin 13 or 20. This Braisa is like a little murky, right? It's a little in between. Because what does the Braisa say? That 13, but the Kohanim didn't allow it until 20. So what's the shock of a tire year between what you're really allowed to do what the Kohanim didn't allow? So the Gamara says like this, Ika d'Amrei there was those that said that Rabba [snorts] Lazar in this Braisa was going according to Rebbe. What did Rebbe say? He said that you have to be 20 in order to do the Avodah. And this Braisa is really being Meforesh. I mean that's not the objective of the Braisa, but different Braisas were more explanatory than others. So essentially this Braisa is Shitas Rebbe with a Tosefes Havana what Shitas Rebbe was. And what the Braisa is saying is V'afilu Pasul D'Rabbanan Lashlich. That even though Rebbe said 20, he didn't mean Mikra'os Gedolos. And by the way, the Pasuk that he brought was not to learn a Halacha from, but rather he was just saying what the Metzius was. He was saying that Avada I agree Mikra'os Gedolos 13 is enough, but L'Maaseh Kohanim Lo Ya'amiduha until you were 20. And that is really the Biur what Shitas Rebbe was. Ika d'Amrei some say Rebbe is Some D'Rabbanan. Rebbe holds it's Pasul Mid'Rabbanan. By the way, notice even if Rebbe holds it's Pasul it's only Pasul Mid'Rabbanan. Even though the Makor is a Pasuk, a Pasuk in Ezra by the way. So again, this is a theme that always comes up. Something that's learned out from Nevi'im U'Kesuvim different Kabbalos D'Oraisa D'Rabbanan. You have Ne'eman for sure to learn D'Rabbanan. But either way, Ika d'Amrei according to Rebbe it's really Pasul D'Oraisa D'Rabbanan here. And if that's the case, this Braisa over here Rabba Lazar is really going according to the Rabbanan. What did the Rabbanan say? That once you have Shtei Se'iros it's going to be okay. Stating that U'L'Chatchila Hu D'Lo Avdi Avodah She'Lo That even though it's true, it's Kosher, but L'Chatchila Hu D'Lo Avdi. And all the Rabbanan meant in that previous Braisa it that but Avodah is going to be okay. But, even stage he's supposed to wait until you're 20 exhale. So, again a very short, a very light, and intuitive that. So, as it relates to raid three hours. The first thought is So, there were many talking that came up in today's staff that dealt with the avoid of the Levite and the avoid of the Kohanim. The first person that was mentioned was me Ben 20 years old you have 20 years old. So, when the Levite turns 25 years old at that point he is going to be of an age where he's going to be able to go and do the avoid the in the Mishkan. The Russian that the person uses when it describes the Levite doing the avoid in the Mishkan is when he's 25 years old you have now he can enter 20 years old you have 20 years old. That's what he's allowed to do. In partial in the beginning of the partial by double show my motion layman nothing is wasted in the game him the face of voice on the Mishkan third person in this week's partial of this week's very long partial me Ben 30 years old you have 30 years old call by 20 years old you have 20 years old. This is the person that describes the Levite having to be 30 years old when he's coming to do the avoid. And again the Torah describes him doing the avoid as 20 years old right that's what he's coming to do. If you go back to partial here the Torah is talking about the me Ben 30 years old you have 30 years old let's avoid about them. Either way, whenever we describe the avoid of the levy in the base of miktash in the mishkan and the either way in the midbar, we describe them as being balak saba. We describe them as being litzvoitz saba. The truth is, right in the beginning of parshas bamidbar, right in the beginning of the parsha, So, right in the beginning of the parsha, Hashem tells Moshe to go count the Jews, right? Count them from what age? From the age of 20. Why 20? Kol yoitze saba b'Yisrael. Because that's the age that a person is able to be a yoitze saba b'Yisrael. What does it mean to be yoitze saba? So, Rashi says, you see from this pasuk magish in yoitze b'saba, pachas mibnei eisim, that a person didn't go b'saba, literally b'saba, right? In the military, until he was 20 years old. And the age of when a person was counted as it related to the beginning of parshas bamidbar was when the person was of age that he was able to go l'saba. And being that magish in yoitze b'saba pachas mibnei eisim, it's for that reason nobody was counted younger than the age of 20. Truth is, if you look at the Ramban in his pirush al haTorah, right in the beginning of parshas bamidbar, the Ramban says the whole purpose of counting the Jews in the beginning of bamidbar was to figure out how many people they were going to have enlisted so they can know when they go fight now. They're entering the land. They have to figure out exactly how to militarily and strategically put everybody in station everybody. So, really the whole objective of that counting was to know who the yoitze saba are. I'll tell you more than that. There's a big discussion in the Rishonim. What about somebody who was between the age of 20 and 60? For whatever reason, he wasn't going to be included in the draft. Is he somebody that was counted or is he not counted? Are we literally counting everyone between these ages or no? Maybe we're only counting people that are Yotzei Tzava like R' Shimon says. That's what the whole purpose is. But here's the bottom line. The Ta'am of Kol Yotzei Tzava B'Yisrael when it came to counting the Yidden men Magid Shnei Yotzei Tzava Pachas Mi'Ben Etzem. So what does it mean when we talk about David Ha'Melech Mi'Ben Shloshim Shana U'Ma'ala U'Mi'Ben Chamishim Shana Kol Bo'el Tzava La'Avodah La'Avodas Ohel Mo'ed Mi'Ben Shloshim Shana U'Ma'ala U'Mi'Ben Chamishim Shana Tifgash Kol Bo'el Litzvo'a Tzava La'Avodah La'Avodas Ohel Mo'ed This week's Parshas Shlach Lecha Yisa Asher La'Levi'im Mi'Ben Chamish Shana U'Ma'ala Yavo Litzvo'a Tzava La'Avodah La'Avodas Ohel Mo'ed. What does Tzava mean? Tzava in the whole Bamidbar means literally the draft. It means to join the military. It means to enlist. That's not what it means by the Levi'im. Right? Now how do you know it's not what it means by the Levi'im? First of all, everybody knows the Levi'im were like Kol Ha'Machanot. So we know for sure that's not what it means by the Levi'im. Additionally, read the Pasuk Kol Bo'el Litzvo'a Tzava La'Avodah La'Avodah Ohel Mo'ed. That's what it says all three times. So what exactly [snorts] is going on over here? I saw in the Chumash from Rav Shamshon Raphael Hirsch. Thank you, Yossi. In the beginning of Parshas Bamidbar, so I'm reading it in English. So for those that know, Rav Hirsch wrote his Chumash in German. So even the Hebrew was not written in his Mama Loshen. It's just a translation of the German. So you can read the Hebrew translation of the German or the English translation of the German. We're going to read the English translation of the German. If there's someone who knows how to read the authentic German, other rabbonim, but above my pay grade. Either way, says Rav Hirsch right in the beginning of Bamidbar. The Pasuk says Kol Yotzei Tzava B'Yisrael. The term Tzava in scripture does not necessarily or even primarily denote an army or military service. Consider Kol Letsov Lases Maloch or Litsvos and elsewhere in chapter 4 where it denotes the service of the Levium in the oil mayid. The same is true in chapter 8 verses 24 and 25. Those are the that talk about the Levium doing the when they're 25 years old. From all these sources it is clear that denotes a multitude united for communal service under the command of a higher authority or the service that is performed by such a multitude. So says Rashi that I'm just going to the and I'm doing what I do and I see that people misinterpret the word tsava. Tsava we usually think as meaning military. That's what it means cuz look by the Levium, by the Levium it can't be military. And you find this over and over and over again that and if that's the case from so far I think we have a misunderstanding of what the word tsava means. Tsava means you have a group of people that united, they have a commander, right? Attention, right? The whole set up with the whistle and all. So that is what tsava means. So it could be in the context of a military, it could be a group of people that are united for something else. Like in the case of the Levium that are doing the in the but the word tsava does not inherently mean military so and my from these that we just but I think there's a that Rashi says to what is really Rashi's ha'arah. And that is the possuk says in parshas Vayechi by the Yaakov Binyomin Yitrof baboker yochal ad v'lo erev yechalek shalal. Binyomin was compared to a wolf. He says Yitrof baboker yochal ad in the morning he eats his prey v'lo erev yechalek shalal and And in the evening he divides the spoils of his hard day work. If you take a look at Targum Onkelos, the Onkelos says Binyamin ba'arei tishrei shchinta ubach samtei yisbenei makdesha. Binyamin [snorts] is going to be the host of the Beis Hamikdash kiyedua. Betzafra ubapanya yohin mekorvin kahaniya korbana. In the morning and the evening the kahaniya are going to bring korbanos. Uleilei eid umramsha yohin mefalgin moiser chukim mishak uchalel. And then when it comes night they're going to take all the chalakim of the Beis Hamikdash and all the things and they're going to go ahead and they're going to divide it. Rav Shmuel Yaakov in Zos Yaakov says that you see from the Targum Onkelos who's teiching the pshutei shmikra of the words Binyamin Binyamin ze'ev yitraf baboker yochal ad ul'erev yechalek shalal that the gathering of this fight that Binyamin is going to have and the shalal that they're going to divide is referring to the avodah in the Beis Hamikdash and all the kotzim that got divided amongst the kahaniya. And said Rav Shmuel Yaakov that the Biur Ha'Torah is based on something that the Netziv wrote in his Ha'amek Davar in Parshas Shmini >> [snorts] >> where the Netziv said that what's the loshon of korban? I quote, "Umeizei nikra b'chalal shem korban miloshon krav umulcham." Because when the kahaniya and the leviyim were in the Beis Hamikdash and they were doing the avodah, they were fighting a war, a war against the klipos, a war against the stutzachim the cherev hayomam but the avodah of the Beis Hamikdash is biged umuchmad. Rav Shmuel Yaakov still too that the pasuk says in Devarim perek ches, "Lo yihyeh l'kahaniya ul'leviim kol shevet Levi chelek venachalah im Yisrael. Ishei Hashem venachalaso yochal." So you want to know what Levi is going to have, they're not going to have a chelek in Eretz Yisrael. What they're going to have is the ishei Hashem venachalaso. Rashi says what does it mean that "Lo yihyeh l'kahaniya ul'leviim kol shevet Levi chelek chelek venachalah" Chelek Cheinu B'Vizos of the Hilchos Rashi. What are they going to get? They're going to get Ishei Hashem Him Kodshei Mikdash. Because the Vizos of the Kohein is the Kodshei Mikdash. There were always spoils of war. The Geder of all the Kodshim that was divided amongst Shevet Levi, amongst the Kohanim was It was the spoils of war. Binyamin Zev Yitrof, Ba'avur Ki'Yochal Ad, V'Lo Erev Yechalek Shalal. The Shalal is the Kodshim. It's the spoils of war. When the Kohein did the Avodah in the Beis Hamikdash, when the Levi did the Avodah in the Beis Hamikdash, what he was doing was he was fighting a war. He was fighting a war against the Klipus. That's exactly what was going on. And really the Avodah of Shevet Levi is also Litzvois Tzafa. It's also on some level he's enlisted. He's also been drafted. He's fighting a war. He's wearing a different uniform, and it's happening in a different way. But the truth is Eilu V'Eilu. They're both out there fighting wars. There were Yidden that were fighting wars B'nei Esrim, and there were Yidden that were fighting wars B'nei Shloshim. you know, the Beis HaSairus as it relates to the Kohanim. But at the end of the day it's Kol Tzava. As Rashi said, oh, V'Eis Tzeis M'Mitzrayim, Tzava must mean something else. It could be there's another Inyan over here. Because really the Avodah of Shevet Levi is Avodah of Milchama. And that's why it very much passes to have this word of Litzvois Tzafa. Just like you find it right in the beginning of Just like you find it right in the beginning of Parshas Bamidbar. That's the first thought. The second thought is that you find today's Daf that a Ba'al Mum Kohein was not allowed to do the Avodah. But a Ba'al Mum Levi was allowed to do the Avodah. And at first glance it's What's the difference? Why is it that a Kohein Ba'al Mum is disqualified from doing the Avodah? But Levi Ba'al Mum sounds like even L'Chatchila is allowed to do the Avodah. And the truth is, if you think about it, why is a a Kohein Ba'al Mum not allowed to do the other way around? It's based on the idea of Hak Reva on this stuff to this Indian. This person meaning the person that talks about a coin bomb not being allowed to do the other way around. It's based on that Indian. So the coin did the other way around in the base of the lady also did the other way around in the base of the lady. Wasn't the same but there's no question he's serving a sham. And if that's the case if there's an idea of Hak Reva regarding the coin, what's the shock that when it comes to the lady you don't find this idea. But I think there's a two star. To this Indian. That is a classic measure of the sham we're on a good roll with the measure of the sham. And here's another classic. This is in it's para gimel. It's mem hey. The sham starts which is why we're referring to this as a classic measure of the sham. The army the army the army the This the army the said in the army the army the The army the army the army the army the army the army the army the army the army The army the army the army the army the army the army the army the army the army the The army the army the army the army the army the army the army the army the army the The army the army the army the army the army the army the army the army the army the So we know there's an idea of the army the army the army the army The army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army The army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the What does that mean? Anything that facilitates the army the army the army so for example the army the army the army the army the army the army the army The army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army the army but let's say the army the army the army maybe where you put the army Torah in or if there was another tish dish that you would put the safer Torah when it's already garbed on top of that other tish dish would be a tash mish the tash mish and that already wouldn't have kodesh. Now again, what I just said is not a halacha l'maaseh. Go through the sugias maseches megillah. The gemara gives examples of what is, what isn't. Rava said, "I used to think this then I thought that." [laughter] But the bottom line is there's an idea of a tash mish the kedusha. What makes direct contact with the kedusha, that is considered kodesh. But tash mish the tash mish, something that's only making contact with something that makes contact, that already is not that already is not considered kodesh. Says R' Meir Simcha, "I hold that the [snorts] kohanim you find were referred to as kedoshim. U kedoshim yiyu v'lo yichalu. The whole parsha of Zemo refers to the kohanim as being kedoshim. He said, "I never found a pasuk anywhere that refers to the Leviim as being kedoshim. Kohanim kedoshim. V'kidashto oi, right? That's a halacha that you have when it comes to a kohen. He said, "I never found a pasuk anywhere that I referred to the Levi as being more kodesh than the rest of klal Yisrael. Within Levi, the kohanim are more kedusha. But that the Levi should have more kedusha than klal Yisrael, that's something I never found. And you know what I think the nekuda is?" Says R' Meir Simcha, "I'm going to tell you what it is. It's because what's the job of the kohen? The job of the kohen is to be meshamesh Hashem Hakadosh Baruchu. What's the job of the Levi? The job of the Levi, if you look in the psukim, just to read two psukim. This is in parshas Bamidbar perek pasuk tes. V'nosato es haLeviim l'Aharon u'l'vanav. Nesunim nesunim heima loi me'eis b'nei Yisrael. The job of the Levi is to service the kohen. Here's another pasuk. This is in parshas Balak perek pasuk v'es haLeviim nesunim l'Aharon u'l'vanav mitoch b'nei Yisrael l'avda es avodas b'nei >> The job of the cohen was to serve Hashem. The job of the levi was to serve the cohen. He was given to the cohen as an aid to connect to help him and to assist him to do what he's trying to do. The cohen is the kedusha. He's there the shamesh and that's why kedusha and that's why kedusha he always has kedusha because he himself is kedusha. What gives him his kedusha? He's the shamesh the kedusha. Oh, but the levi is shamesh the shamesh because his job is not to directly serve Hashem. He's there to serve the cohen who's serving Hashem. Is he connected to the kedusha? Yes. Does he have a nexus to the kedusha? Yes, but he's one step removed. He's not shamesh the kedusha. He's shamesh the shamesh. He's there to help the cohen whose job is to go and help and help Hashem. It's for that reason says the cohen kedusha and the levi didn't have kedusha. He said that's the reason. You want to know which torah? This that you find that the cohen is considered kedusha as opposed you don't find the levi is as opposed the cohen is shamesh the kedusha as opposed to the levi you don't find anyone. So he says it's a long piece. But he says you can understand a lot of the differences that you find between the cohen and the levi. For example, the cohen his madness cohen is off limits. It has kedusha. Right? It has kedusha. All his madness cohen is not allowed to eat. He said what's the reason? is kedusha he's shamesh the kedusha. So there it's a reason a dover nachon that his matanos would have that level of kedusha as well. But the Levi whose tashmish did tashmish, we don't find that he has that kedusha. So it's for that reason his madregas kedusha is not going to have it either. And Reb Moshe Simcha says even Reb Meir whose sheet that we know in Shas is that my serishon is also lesarum, but it's not mitzad kedusha. You know how you know it's not mitzad kedusha? Because even Reb Meir holds that a Levi is allowed to my serishon betumah. And if it was kodesh, he wouldn't be allowed to eat it betumah. So what's the var? So he says it So the talking var is that just like a zar was not allowed to do the avodah of the Levi, forget about kedusha. He wasn't allowed to do the avodah. So so too his madregas Leviya is also going to be asur ba'achilah, but it's not mitzad kedusha. You know what the raya is? From the fact that it's something that's nachal betumah. Reb Moshe Simcha says that's the reason that a kohenes that zinah is asur to eat terumah, but a Leviya that zinah is allowed to continue to eat ma'aser. It's because the whole parsha of terumah nemsach from the kedusha. So to the extent that she was mezana, she was mechallel her kedusha, she's off limits. The Levi was never a sug of kedusha. That's not what it is. He's tashmish did tashmish anyway. It's just he was muvdal, and as a result this is something he's going to have. Obvious Reb Moshe Simcha, that's the beer. The Emes says, I think it's kima'at mefurash belashon Rav [ __ ] Zalman. We started today's daf. We began the introduction with the words of the Rambam perek alef halacha alef of Hilchos Klei Hamikdash. Zera Levi kulam muvdal la'avodas Hamikdash shenemar Isaiah 48:13, "Es shevet Levi." The Rambam in perek dalet of Hilchos Klei Hamikdash talks about another havdalah. The havdalah of the Kohanim. The Rambam says "Hakohanim huvdelu miklal Halviyim la'avodas Hakorbanos shenemar Vayivdel Aharon l'haktish kodesh kodashim." But the havdalah of the Levi doesn't say one word about kedusha. But by the havdalah of the Kohen "Hakohanim huvdelu miklal Halviyim", what's the makor? "Vayivdel Aharon l'haktish kodesh kodashim." it's because the of the ladies not >> [laughter] >> it's for certain jobs schmears Mc show he gets my for this etc. Etc. But the that have that was a half dollar for and that's why he is referred to as that's why you find the Indian of etc. Etc. But the bottom line is I think I'll pee this it's possible. The [snorts] Indian of is that if you're serving direct so then there's an Indian of the picture that it was a couldn't be about but the lady the lady who's only he works for the so that the coins got his connected to the how does that he's the he's only a touch with the touch. Could be over there there's no for that maybe that's the gather why you find that a moment passes when it comes to a coin as opposed to a lady and as we like to say maybe it's even possible but just to end with one final order. That is It's kind of wrote a safer called Torah are. And the objective of the safer Torah are with the belief with caution. And speaks about all the reasons why it's an incredible thing to learn caution most notably is if somebody learns caution to do this he is bringing caution to the in the sectors but if you go through the safer there's other reasons that the gives for why it's so Paramount to learn caution. I'm skipping all the way to you base. And I think just to read a few paragraphs with China as I shall have to climb up to climb with so clearly and literally does not need any translation. When a person after 120 is going to have to give din v'cheshbon, shail and they're going to ask him asarta o lo asarta b'emunah? Says the Chofetz Chaim, I want to know the Chofetz Chaim was there. You see from here, from the fact that they're going to ask him a person yeshua, it's incumbent upon a person to be hoping that Hakadosh Baruch Hu is going to bring the yeshua. As a matter of fact, it's on the mount rushmore of questions that a person is going to be asked. And the truth is you find this idea in Shmone Esrei. The when we say this, do we really mean it or is it just a big rat? We're just speaking so superficially. I can't say that. Who says the Chofetz Chaim if we're really waiting for the yeshua. >> [snorts] >> We would prepare ourselves the limud hilchos Shabbos kashrus by learning kashrus. When the [ __ ] is going to come, aren't we going to have to know kashrus? That's awesome the short color. There's a lot of halachos there. It's not something you're going to be able to learn in a short amount of time. But if we don't care about learning cotton If we're not learning cotton, that means we're not really really waiting. We're not really waking up in the morning hoping today is the day. Because if we were, we'd be preparing for it. The says the how are we not embarrassed? lie in front of the world And even mention name in the lie. the muscle. It's not going to be a muscle. If there was somebody we trusted 100%, he would come with the may and money is real. He would come to all the people. Well, he would tell them this man come to you all. The is coming. Keep this amongst ourselves. But I'm telling you it's over. It's coming. Everybody would immediately come and say, "Okay, it's coming. We got to prepare." What is it that we have to know? But we should ask them you know the mice. Because obviously it would be nice. And let me buy you You can say, "Oh, maybe this is true for all the people. So all the uh right?" But no. He says the is real. >> What are they going to tell you if they don't know it? >> [laughter] >> If somebody would come and tell you today Messiah's coming, you'd prepare. Okay, so then why are we not preparing now? Cuz nobody told us he's coming. Right, we we say it all the time. So so why are we not preparing? That's Wait, I shall I not? So I want to ask you another question. Is Do you ever heard If somebody's waiting for a possible done. If you had a chance there's a small chance maybe the king is coming to your door snap. You have a half a minute your house wouldn't look perfect. So what do we say in the Shabbos? When come came to Safia. We say it on Shabbos. We have to learn the Torah and specifically we'd have to know all the Torah that are going to be Then the time says, I know what you maybe are thinking. She's going to come. He's going to come. He's going to come. He knows all the tackles, right? So no, he's going to come. He's going to teach you all the and like this you're going to be good to go. But the Hafetz Chaim be bunk stat theory, he's going to be my actual the take was. So if you're not sure what the Halacha is of a kav shumsher in stay on this like in the beginning of so that he's going to help you out with all the take was you're going to know but he's not going to teach you out of phase not happening. That you're going to have to be prepared if you going to want to be anywhere near the situation. And he says if that's the case there's something we have to know. I'm skipping a few lines a few paragraphs I should say. K'siv pisom yovoy el The given will be the Hafetz Chaim of the pisom. And being that the was going to happen pisom is not going to be enough time once comes. Because Kodesh is not something you can do in one or two hours. K'im the and here's the punchline. He said look at the Halacha is that we're taught in the in. So you need to took five years. He said if it took five years for the Hafetz Chaim for the in. This pretty harsh rebuke. From the Hafetz Chaim. He says we say we're waiting for to come. It takes five years to learn Kodesh. What if comes now? Five years from now you're going to do the in? So you have to prepare. You have to be ready. But the Hafetz Chaim who is the Kodesh of Israel. So he ends with a solution. Right? Hafetz Chaim didn't just instigate problems and issues. Hafetz Chaim always had right it's a very solution driven uh safe always far our key those. So this is what the Hafetz Chaim writes at the end of paragraph base. Ready? Okay. I have an idea. Either you the whole plach. In every city is a in. You can find a Shura that are willing to donate like by a sort of ray him to find 10 younger light good day light tire people that are good day light tire show you what we do I say that I hope that they shall learn say the caution. This is hashtag a day light tire. The you became the whole whole and they're going to know every in caution. The active was a master city my advice is half the day they should spend on learning caution or master city surely would and the other half of the day for other is is for a sorry these 10 younger light that are being supported you start master I'm sorry that they should spend 5 years learning these little more than a whole day will be a boring or a smell but I just want to learn the one day you know it's bigger than a dinner in the carbon or to dinner in the way to actually know the whole know how to do it. that if today you were called upon to do a which is a way to the you're going to know what to do even he said being that considers these as if we're doing it so we start question either way says wait 5 years after 5 years the you'll have the next group and they're going to go another 5 to 5 year program see 24 A and you're going to learn for 5 years and when you're done you're going to learn for 10 what was that and by doing this it'll be a multiple benefits kill about are you you can have no caution cold and they'll know exactly what to do when is going to come for you these won't be forsaken or kill them before you go >> If they're learning again and they know it the mice are literally bringing carbonara. And besides all the people that are supporting And by us doing this This will be a sign That we're really waiting for the good life either. And that's why we're preparing ourselves. And we won't be liars anymore. And when we sing Is going to see That we're doing everything we need to do and making all the dollars. When I just saying we're waiting. We're waiting. We're even making the dollars. There's no doubt in my mind. Amen.