Menachos Daf 99

All right, today's daf is Sadi Tes, Monday's daf. We get some very famous hazal today regarding limudei Torah, but before that we got to finish up all of our issues here regarding the placement of these shulchanos menorahs that we were talking about yesterday, because we said that HaMelech had made 10 different menorahs and 10 different shulchans. And now we're picking it up four lines from the bottom of Sadi Ches and Bais. Bishlama le manda amar mizrach u'ma'arav. It makes sense, like the way Rebbe had suggested that the shulchanos were from an east to west direction. Why? Because hainu de hava yesivi asar b'esrim. That's how you can have 10 shulchanos that are each two amos long can all fit in the space of 20 amos. Give you the Rashi points out that if you actually line them up one after the other, you're going to have a mashu of space in between each one of these shulchanos, so it won't technically be 20, but that's not a significant amount because it's only going to go slightly past that halfway line in the heichal. But el manda amar tzofon u'darom, let's say the shulchanos were positioned from north to south, which is how Rav Elozor ben Shimon said. That's a fixed amount of space. So asar b'esrim heicha hava yesivei? How could you actually fit and squash in each exact two amah table to fit in a space of 20 amos? It's just the metzius won't allow for it. The su and also it's more complicated than because Kehanim heicha hava ya'aleh? How could the Kehanim who enter from the eastern side, if the shulchanos are going north to south, they're going wall to wall, there's no way to get past it. You got to jump over them? The su also metzinu chamisha shulchanos b'darom, you're going to have the whole north south direction is going to go all the way to the end of the south wall and that's not mutar because there has to be, as the posuk said, al tzad tzofon. It has to be on the northern side. Well, to that the Gemara says u'leima tameich it's also going to be shver like Rebbe's shita because le manda amar mizrach u'ma'arav nami. Shulchan d'Moshe heicha hava munach? The stomach kasha. Where did Moshe Rabbeinu's shulchan, the OG shulchan that Moshe Rabbeinu was metzuva, where did that go? There's lo chareinu room for it. So ela, we're not looking at this right. It's not just one continuous straight line. Ela mi'saviv kadarah hava. Who said it was one line? Trei darei neinu. It's actually two rows of shulchanos. And that'll take care of all of our kashes. So the shulchan of Moshe Rabbeinu wasn't actually in the row, it was adjacent to that row, as you can see in the pictures in the Gemara. Moving over to med aleph. So bishlama le manda amar tzofon u'darom, according to Rav Elozor ben Shimon, that those shulchanos were north to south, that makes sense. Shapir in the northern half of the heichal. Right, because we split it in half. Ela manda amar mizrach u'ma'arav, like Rebbe, michdik shulchan kama mashuch min ha'kesel? How much was the shulchan, meaning that first row, away from the tzad tzofon? It was shteim amos u'mechet. That's two and a half amos. Because that we know from a braisa maseches Yoma. Ve'amah diday and it itself is an amah as the roichav of the shulchan was one amah. U'shteim amos u'mechet d'veini beini and you have that two and a half amos between the first row and the shulchan d'Moshe. Ve'amah and there's the actual width of the shulchan d'Moshe. U'shteim amos u'mechet d'veini beini noch another two and a half amos. Ve'amah diday and then there's that last width of the shulchan. So if you add up all those numbers, yishtakach d'chachol shulchan palga d'amos b'darom. You're going to add up the total amount is going to be 10 and a half amos. But lemaisa, the northern half of that heichal is only supposed to be 10 amos and therefore a half an amah is going to protrude out into the tzad darom, which is not allowed, which is connected to posuk. Every Gemara mi'saviv shulchan d'Moshe dayog hava yasiv. You're making the cheshbon that the Moshe Rabbeinu's shulchan was kind of between the two rows, that therefore it needed its own two and a half amos on each side of it. But it's not true. Loi d'midlei lei u'munach lei. It was raised up on the western side opposite those two rows. U'mitatei lehu d'dei tzei purta. And the other shulchanos were on the eastern side to make room for the shulchan d'Moshe on the western side. So the other shulchanos klappei the shulchan d'Moshe was ketamid as lifnei Rebbe. Rashi says it was a high discrepancy. The achronim, the Rashash, the Sfas Emes are bothered by how did Rashi even know that? Maybe it's more of a figure of speech, but al kol panim, the point is that the shulchan d'Moshe was not between the two rows and therefore you're not going to have this shulchan eeking into the tzad darom problem. Tanna Rabbonan, asara shulchanos asu like we said, there were 10 different shulchanos. V'lo hayu mesadrim ela al shel Moshe. But the Kehanim only put the lechem uponim on the actual shulchan d'Moshe Rabbeinu. Shenemar, arba'ah asar shulchanos alav lechem uponim asu. So that lashon yachid that only one shulchan was actually used for the lechem uponim. And asara menorahs asu there was 10 menorahs. V'lo hayu madlikin ela b'shel Moshe. Which one actually got lit? That's the menorah of Moshe Rabbeinu. Shenemar, menorahs hazahav menorahs asher lo ya'ir bo erev. Also lashon yachid, which is mashma it's only the menorah d'Moshe. But not everybody's maskim. Rav Elozor ben Shmuel omer, al kulam hayu mesadrim. They actually put lechem uponim on all of these different shulchanos. They could pick whichever one they want. Shenemar, es hashulchanos va'alehem lechem uponim. U'v'chulam hayu madlikin and they would actually have the ability to light all the menorahs. Shenemar, es hamenorahs menorahs zehav l'varam kamishpat lifnei Hashem b'veira zahav sagur. So the lashon rabim is mashma they could light all the menorahs. Now they got to work out how each one is going to understand the other psukim. Rav Yosi b'Rav Yehuda omer, lo hayu mesadrim ela al shel Moshe. They actually put the lechem uponim only on the shulchan d'Moshe. So el amani mekayem es hashulchanos lashon rabim? Ve'alehem lechem uponim. Because eilu shlosha shulchanos shehayu b'Mikdash, shnayim she hayu b'ulam, there were two that were in the ulam mi'bifnim al pesach habayis, inside next to the opening of the Beis HaMikdash. And of those, echad shel kesef v'echad shel zahav. One was made of silver, which we're going to see shortly is going to be referred to as the one that's shayish, which would be translated as marble. But Rashi says that it really was marble, but we're calling it silver because the marble's a white color. And the other one was shel zahav, the other one was gold. Al shel kesef nasin lechem uponim b'chnisa'sei. And we need these tables because you needed a surface to put the lechem uponim on. The Kehanim would come in, put the new lechem uponim on the shayish one when he went in or the silver one when he went in. Al shel zahav b'yitzi'asei. And the older lechem uponim would be set down on the zahav one. So it goes from the silver to the gold and then back to the gold again. And why does it go back to the gold again? Shamala makdishin v'lo meireedin. You got to only go up to the more chashuv of gold. Echad shel zahav bifnim. One of these golden ones was inside. That was the one that's the actual shulchan d'Moshe. Shel alav lechem uponim tamid. It has to on there. U'mi na alan d'mei'ireedin? This idea that you can't be mei'ireedin, you always have to be mala makdishin because amar Rebbe Don Amar Kra, vayakem Moshe es hamishkan vayiten es adonav vayosem es krasha vayiten es berichav vayakem es amudav. And Rashi has a few different ideas of the fact that Moshe Rabbeinu was the one who handled this or it's referring to the Urias. So there are different ways to understand how this posuk is the makor that Moshe Rabbeinu was makpid to only be malin bakodesh. U'mi na alan d'malin? And how do you know you always go up? Amar Rav Nachman bar Yitzchak Don Amar Kra, es machtzei achas ta'im eilu b'nafshai asu. But also eis amudai kesef pacham tzipui lamizbei'ach k'krivum lifnei Hashem vayikadshu vi'yihu le'os livnei Yisrael. It's keilim tashmish mizbei'ach. So those shovels that were originally used by the Levi'im, by the Bnei Korach that died, so those were used in kind of a smaller capacity because they were just these keilim that had a hekdesh level. But then they were achshav kodesh kodashim mizbei'ach. They were actually went up a level to be part of the mizbei'ach itself. So you see that these keilim that were used for the katoris only went up a level, so too all other things are mala makdishin v'lo meireedin. Asher shibarta es sam tam b'orain. That the luchos rishonos that Moshe Rabbeinu broke should be put into the aron. Tanna Rav Yosi, melameid haluchos v'shivrei luchos munachin ba'aron. Both the luchos and the shivrei luchos were put into the aron. Incidentally, when we were working on the Mishkan book, the luchos that we put in, we didn't actually do much to it other than making it to a block, but that block was blue sapphire, which doesn't seem to be much of a shaila, that's what it was. But it's not the way that Charlton Heston was holding the stone tablets or Mel Brooks in History of the World. Either way, the picture in our mind of Moshe Rabbeinu holding luchos is not this stone kind of a texture, but rather it was a blue sapphire. But because of this limud of putting the shivrei luchos in the aron, Doctor Yosi mikabel talmid chacham sheshochach talmudei machmas onsei. A talmid chacham that forgets his learning to no fault of his own she'ein nehegin b'minhag b'zayin. You can't be mevazeh him just because he forgot his learning. He's those shivrei luchos. Siman bitul Torah v'shochach. Amar Reish Lakish, pa'amim turning over tamid bais should be tul l'shel Torah hu yesudam. Actually, the bitul of the Torah itself is mekayem the Torah. An example of being mevatal your talmud Torah to go for levayas ameis achnasas kallah. But in the same way, Moshe Rabbeinu who broke the luchos rishonos was doing a bitul of the Torah, which was actually a kiyum ultimately the Torah. D'ichsav, "Asher shibarta." Amar Hakadosh Baruch Hu l'Moshe, "Yishar koach sheshibarta." He gave Moshe Rabbeinu the yishar koach and this is of course is that amazing thing that the end of Moshe Rabbeinu's life when we're extolling Moshe Rabbeinu's greatest career achievements, breaking the luchos was it. And the way we can understand that is because Moshe Rabbeinu, his whole life was to bring Klal Yisrael to the Torah. And for him to be able to throw away that which was the most chashuv thing to him for the sake of Klal Yisrael spoke the most about the avodah Hashem of Moshe Rabbeinu. Amar Reish Lakish, talmid chacham sheshochach. A talmid chacham that doesn't have aveira ein mevazeh oso b'farhesya. You're not going to call him out b'rabim. Shenemar, u'chashalta hayom u'chashal gam navi im kol layla. That we are kaseihu kol layla, we cover up his aveiras just like night. We have to be very careful with the kavod of a talmid chacham. And if he messes up, we don't want to publicize that. Amar Reish Lakish, another limud kol hamishakei'ach davar echad mitalmudo over b'lav. If you forget one word of Torah, you're over a lav. Shenemar, "Shmor lecha u'shmor nafshicha me'od pen tishkach es hadvarim." U'chadri ovin amar Rebbe Elah, amar Rebbe Elah, amar Rebbe Elah, "K'mo chen amar heshamer pen va'al ineh ela leisa'sei." So there's an issur in the Torah to forget your learning, which is a hard thing to understand. I mean, it's a natural human weakness that we forget things. And the Brisker Rav in parshas Va'eschanan explains that this issur exists, that we have to be so careful not to forget Torah, that was before we were allowed to write down Torah sheb'al peh. Because the tragedy of forgetting something might mean that there's a break in the mesorah. So that'll be an issur rabin the Torah. But bizman hazeh, where everything is written down, yeah, if you forget something, it ain't the end of the world. And Rebbe Gross pointed out that it's not just simply that the lav went away because now we wrote down the Torah sheb'al peh. It's that the issur is to break the mesorah. So that issur still exists today. It's just right now you're not going to be over that issur because lemaisa, you're not hurting the mesorah. That's how Rebbe Gross understood the application of this Brisker Rav to explain this Gemara. Ravina Amar, "Hishamer u'pen shnei lavin neinu." There's actually two different issurim. So if you forget your Torah, you're actually over two lavin. Rav Nachman bar Yitzchak Amar, "Bishlosha lavin." There's actually three issurim. Shenemar, "Hishamer lecha u'shmor nafshicha me'od pen tishkach es hadvarim." Which actually allows us to learn a third. So yachol afilu machmas onsei, you might think that even if it's not your fault at all, you'll be over these issurim. Tam leimar, "U'pen yasuru milvavecha." The mesorah meilivavcha as midaber. That's if you do something that actively makes you forget it. Rebbe Dostai b'Rebbe Yanai Amar, "Yachol afilu tokef al lav mishnaso." Even if you forgot because you poshut couldn't remember it all. Maybe it was too hard to hold it all in your head. So Tom of Lamer, rock is a miut to be my mind someone who's not shy to it, meaning it's not really his fault. The Torah was given in 40 days when the sham nights of our boy him and in the sham of a person is made in 40 days, right? Our boy him came to see us of lot. That's how long it takes till there's really a person there. So, call him a sham to us in this message if you're very careful to guard the Torah, then your neshama is guarded. The whole shame is Thomas of Torah ain't nishmas of Maris and turn it the very of well Marshall of Adam shamash of secret of Adam day. If a person gave this kind of a bird to his eved to watch it. I already said come and do my Adam Adam. You think that if you get to be lost and you night of is that I'll just take the cost of this bird. But it's not true. This bird is much more value to me. The MS's nishmas and night of I will take your nishama. I will kill you. So, watch this bird. So, that's the idea that the Torah is much more valuable than we even recognize it's worth. So, the Mishnah shalom and there were two different shalom in the name of I'll pass by us next to the doorway of the base of Migdash. I could show you shalom one of these shalom is made of marble which we had called earlier Kasef and one was made of Zov gold. I'll show you shalom nice and upon the kind of put the upon him on it when they went in. The Zov is yes on these one of Zov when they went out. I mean the old ones. Shalom with my reading the shalom of him and the shalom I guess that's the shalom of the my show which is inside the actual all of upon him to me. There was always shalom upon him on there to me. But our boy of four can we go in and be out of the arm two of them had two stacks of shalom and the other two of them had the two with the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them the other two of them and the other one like Rashi when it talks about the other one like this is referring to that space that we just referred to earlier that the would stand on that northern side of the to do this work. The other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one meaning of one would be exactly where the other one was. So, this way you would have no empty space. You shall not have to me this of the shalom upon him on the shalom. So, not even one moment you can have the shalom being empty. You may I am a few night of the other one a big deal even if the other one take off the old ones and then the other one would only afterwards put the new ones on. I feel I said to me that would still be considered continuous. It would also still be there all the time. We'll talk more about that tomorrow. You have to once the other one left the other one and the other one the other one and they would put the old on that shalom that was of and they would burn the other one. Why not? The other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one to the other one who would then eat them. Now, where they can't eat the other one the other one the other one the other one they would have them that night after the other one was over. The other one the other one the other one the other one falls out on a Friday. Sorry shall I make it a little they'll eat it on Friday night. They'll eat the other one on that or first Friday night. They have them I said those from bubble could eat it even raw but they should because they weren't so picky about it. Now, we'll see more about this in the so I think the other one regarding this idea of the of the on the shalom. Tanya the other one the other one the other one the other one the other one the other one even if they took the old off in the morning the other one and not put the new ones on until that evening the other one no problem. The other one the other one which implies you always have to have the other one there. No, just means the other one the other one you can't be left overnight or for a full day without having any on there. I'm already on me the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one even if you only learn one of Torah in the morning and one later in the day you have to learn Torah because you don't have to learn non-stop. You just have to learn once in the day once in the evening. That's considered a of the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one the other one that's the minimum amount a person needs to learn as long as you say twice a day. The other one the other one don't say this to the other one cuz they'll take advantage. The other one the other one the other one the other one the other one the other one the other one what a is going to be for the other one all he has to do is say and he'll be of course you might remember from the this is actually where the jump onto this say what do you mean you got to learn all day that the other one says about the person has to learn all day but because the only coming with so therefore you're not going to have a problem with it's not that's the other one but about a person has to learn all the time. There's a and there are some that are this you have to learn all the time that it's kind of a scale depending on the person. In other words, the person who has the ability and the to learn all day he to learn all day. The person who doesn't isn't as much. It will depend on that person's capabilities. I will just point out the and that says that a person doesn't make all day even though you make a new every time you walk out of the because that a every time you leave the you're but because you have a the makes it that you're not may that's a person like takes a nap in the middle of the day. And what it sounds like from is that the very fact there is a that that makes it that a person can't be in other words, the very existence of a makes it that whether or not you consciously or not consciously are being doesn't matter. We look at it like there's no that's the rush in doesn't seem to say it that way. The rush in says that the nature of a person is to always want to go back to their learning even when he's in his etc. It's only because he really wants to learn but he has to do this but his mind is always going back to his learning. It sounds like according to the rush if a person would actually be he wouldn't need a new and based on that the base of says a beautiful idea about that why was that the reason that the base of Migdash got destroyed cuz they didn't make what's so terrible. So, the base of like this rush they were genuinely they learned here and there but they weren't really focused on their learning and because they weren't really interested in running back to their learning properly well then they really needed a new so the fact that they were is a sign that they really weren't caring about their learning enough. Oh, that's because of that the base of Migdash was lost. Okay, we're going to stop here. We're going to talk some more about the limit of Torah stuff on tomorrow's stuff but we'll call it for now.