Menachos 10

Today's stuff is Menachis stuff yud. We are nine lines from the bottom of daf tes amud beis, the two dots kamatz besmoel vehakol. Today's stuff has been learned as a zechus before [ __ ] for Yitzchak ben Chaim ben Merel, Chava Miriam bas Malka Freida, [ __ ] ben Chaya Leah. Today's stuff has also been learned as a zechus for Sora bas Silvia that she find a zivug hagan bekarev. So, we're moving along in the first perek of meseches Menachis dealing with laws related to Menachis, obviously. Specifically, today's stuff is going to discuss one of the halachas mentioned in the Mishnah on that daf vav. Specifically, that the avodah of kemitzah had to be done with the right hand of the kohen. Kamatz besmoel pasul. In fact, the avodah of today's stuff, and I'm not using the word avodah loosely, from beginning until end is going to discuss various sources to this idea that kemitzah had to be done with the right hand of the kohen. Now, the first half of today's stuff, which is going to present two of what we'll see are three mekoros to this inyan, discusses the rather esoteric parsha of the Tairas Tzara'as, which is not so talked away in the beginning of Tzara'as Metzora. And I think that it's critical to the havanah of today's stuff to sit down with a Chumash and just go through some of the pesukim in an Even Ha'Ezer. So, really the relevant pesukim will feature prominently in the course of the daf, but I think at least to start off with a high-level understanding of what's going on, that will be be'ezras Hashem very helpful. So, the in order for him to be tar had to bring carbonas. Had to bring an awesome. Had to bring a and he had to bring an In addition to that, he had to bring a of some. Had to bring a that's a sheer of oil. What did he do with the oil? So, there were that were done with the oil. Additionally, some of the oil was put on the of the mid Sarah. In terms of the of the carbonas versus the of the shaman. So, first the Korean brought the awesome on behalf of the mid Sarah. And afterwards, he did the with the shaman. So, we're going to pick up where the Korean just brought the carbon awesome. He now has the dam of the awesome. If you want to see it inside, it's the second after it's 14 14. So, the second The Korean took from the blood of the awesome. The and then the Korean would place it on on the right ear lobe of the mid hair of the mid Sarah. And on his right thumb the also on the right thumb of his foot. So, the Korean takes from the dam awesome and he puts it on the of the mid Sarah. In fact, he puts it on three places of the of the mid Sarah. And on the right hand and on the foot and it's all on the ear on the hand and on the foot and it's all on the hand and on the foot. And the Korean would take from the of some. And he would put it pour it into the palm of another Korean's left hand. The asset on your money is min shemen asher al kapayas smoles. Then he would take his right finger, put it into the kaf as smoles, which is where the shemen is. The hezo min hashemen bets boy and he would then do a haza from the shemen with his finger sheva apom and seven times, meaning seven azois. The shemen he had to do this in the makom hamikdash. Um yes rash emen asher al kapoy. This is the part we need. And then from the leftover oil that's in his kapayas smoles, yitena kohen al tunoch ozen hametayar hayomanis, val boyen yoden hayomanis, val boyen raglen hayomanis al dam haosh. The kohen would then take from the leftover shemen, leftover meaning after he did his nine azois, and he would put it where he put the dam haosh. He would put it al tunoch ozen hametayar hayomanis, val boyen yoden hayomanis, val boyen raglen hayomanis. Sounds familiar? Yeah, cuz that's where the dam haosh was. That's exactly where the dam haosh had been previous ly been placed on the metzora. Then if there was leftover oil, the kohen would put it on the head of the metzora. He would bring the chatas, he would bring the ola, and that's how he would get kapara. So, asher megaleh in your name. The kohen would bring the asham. He would take from the dam haasham, put it on the metzora in three places, on the tunoch ozen, boyen yoden, and boyen raglen. All three of them had to be yomanis, yomanis, yomanis. Then he would take the white shemen, put it into kapayas smoles, take etz boy hayomanis, dip it into kapayas smoles, which is where the shemen is, and then essentially rinse and repeat. Take the shemen and put it on the ozen, the yad, and the ragel. Which one? The right or the left? Oh, we know that. Yomanis, yomanis, yomanis. In fact, the Torah says that where do you do it? You do it on damn awesome. So, it's not so bad, right? Now, after the Torah finishes this whole inyan, the Torah says as follows, "V'im dal hu, what would be if this metzora was an arman?" It matters if he's an arman, yeah? Because a metzora is one of the dugmayos in the Torah where his carbonos are oil v'yayen. The type of carbon that he brings varies and it depends on whether this person is an ashir or he's an arman. In the event and that he's a dal, v'ein yad omeres "Ein yad massegas." And he can't afford to bring an asham and a chatas and an oilah. So, the Torah says like this, "The asham is not negotiable. You have to bring the asham. This is a critical part of the unique tyrah of the metzora." As it relates to the chatas and the oilah, so you can get away instead of bringing two animals, you could bring shnei torim u'shnei bnei yonah, echad chatas v'echad oilah. And then the Torah goes, and the Torah literally chazars over verbatim several psukim in the Torah where the Torah says, "What do you do with the asham if you're a dal?" Well, it's very simple. You're going to take from it and you're going to put it on the t'nuch ozen hayemanis, on the boyen yad hayemanis, and on the boyen raglay hayemanis. What are you then going to do with the shamen? Are you going to put it into the kaf hasmoeles? You're going to take your right finger, dip it into the kaf hasmoeles, and you're going to put it on the t'nuch ozen hayemanis, on the boyen yad hayemanis, and on the boyen raglay hayemanis, which is literally on the dam asham. So, after the Torah goes through this wordy seder hayirah of the metzora, the Torah chazars it over. Why? Not al chazarah chazarah noch umacha zarah. That's not what's going on here. This is not Mishneh Torah. The reason we're chazaring it is because it's really another parashah. There's the parashah of the metzora ashir and then there's the parashah of the metzora ani. So, the Torah tells me all the details in the parashah of the metzora ashir, and then the Torah tells me all the details in the parashah of the metzora ani. Now, if you think about it, if our objective was brevity, right? If we were trying to be mekayem Rav's inyan of lo oilam yishnah adam l'tamid b'derech tzara, Torah didn't not have to chazar the whole entire again by the after told us by the what the Torah could have said was and maybe would have should have said was is that relates to so copy the carbon noise instead of him bringing three animals he can get away with one animal and the Torah didn't do and the Torah went ahead and the Torah over the whole and if that's the case there has to be dinner that I'm going to learn that from this partial and that's exactly exactly what the of the first half disproportionate in of the is going to focus on now just to set it up we're going to begin this discussion because we're trying to figure out how do you know it was done with the right hand and this is going to be a from this partial believe it or not even though there's no say of the word but we'll see from this partial that we just learned there's going to be a to it the is going to say that you know at the so if we're really in this let's in this in the finish lines and by the time we're done what we're going to see is there's going to be a few different parts of this partial that the is going to roll its sleeves up and try to understand so we'll try to set up each one individually the first that the sees that there is to be had we're pre-capping the so we're giving away the punchline spoiler alert the first part of this partial that the is going to focus in on is the word smallest now how many times does it say the word smallest so let me say the Torah says like a showman the on the has smallest right so there was a mix for to do from the onto the left palm or into the left palm of the coin okay and the says the asset boy how you is the coin should dip his right finger min hashem and asher al kapoi has moles. Meaning into the sherman which is al kapoi has moles. Take the sherman and start doing what the coin needs to do with the sherman. So the Torah mentions the word moles twice. Right? Wrong. Torah mentions it four times. What's the four times? So hopefully we gave it away. It's because the Torah has it over the whole parsha of the metzora a second time. So you have the word moles twice as it relates to the metzora asher. One time by the yetzika of the yotzak al kapoi has moles. The second time is the tfila. The toval hakoinas atzboy hayomanas min hashem min asher al kapoi has moles. And then the Torah has it over all over again by the metzora oni. Min hashem min yetzika al kapoi has moles. And again, the hizah hakoin atzboy hayomanas min asher min asher al kapoi has moles. So the Torah mentions the word moles four times. Two times regarding the metzora asher, two times the metzora oni. And if the Torah mentions this word moles four times, even though at some point we got the hang of it, we hopped it's the left hand, the left palm. It's in a yom el dar sheni and that is the background. Again, we gave it away already to the first part of today's stuff. Zok the hilig igamara. Komatz bismoil vachulu. What is vachulu possel? Zok tomorrow we're not immediately. What's the the kometz has to be done with the right hand. The rav said rav said rav said the possuk says vayakriv es hamencha vayimaleh kapoi mimeno. Kaf there. This kaf which is talking about the korban mincha. It's talking about the koinas that's inside the palm of the koin. Any idea about? I don't know which palm is it. Is it the right or the left? Meaning kometz is done with the right hand, the left hand. Does it even matter? Kishui omer when the possuk says velokach hakoin miloi kashomen veyotzak al kapoi has moles. When the Torah says regarding the metzora that the koin should take the loi kashomen and pour it on to the kapoi has moles. From the fact that the Torah says the word moles, you You what we learn? Kan small is. Here it's the left palm. How come how come she never copied every other place where it says calf such as by kmitsa in the earlier mitzva? And that's how I know that the word calf that it says by kmitsa is the right calf. Thus, kmitsa has to be by a mitzva. But the Gemara says "Take it to the drasha." From me by lay the gufa. Maybe the reason the Torah said that the yetzika of the shemen had to be into the kaf has small of the kohen is to teach me that it had to be on the kaf has small of the kohen. Not to teach me that everywhere else it's the right calf. In other words, maybe everywhere else it could be other the right, other the left. But over here it has to be dafka the left and that's why the Torah is emphasizing small is, right? A very obvious question. So after the Gemara true, but small is an ox. It says the word small is a second time, right? We know it says it four times. And being that the Torah says it a second time and the second time is extra. So you know why the Torah wrote small is a second time even though I know already that the shemen is in the kaf has small. So the second time the Torah could have just said the taval betzboy hayomanus men asher men asher al kapoy. Why Torah second time have to say the word small is? It's to teach me this drasha. It's to teach me that dafka here it's small. But as it relates to everywhere else, over there it's not small. Over there it's yomanus. But the Gemara says even if it says it a second time, me taysi the drasha of the second mention of small is is that everywhere else that it says the word kaf, what it means is that the kaf has to be yomanus. Ve'eima, maybe the second mention of small is is also coming to teach me a halacha regarding the kaf of the metzora. And you know what it's coming to teach me? It's coming to teach me a miut achamiut al rabis. Maybe the word small is a miut. That's not maybe, it is a miut. And the Torah told me small is a second time in miut achamiut al rabis to tell me that we're not yomanus from the fact that it says small, but we're marbe yomanus. Meaning if it says small is once, that's miut yomanus. That's easy. If it says it a second time, now it's a double miut. Double negative is always a positive. So maybe the reason the Torah told me small is I say the small is actually to be marbe yomanus. I'll tell you this, ask the obvious kasha. If the objective over here is to be marbe yomanus, and you're telling me it could be either small as I could say it in the forest, and in me al rabus, it could be yomanus as well. So, just let's just not say anything. Don't say smallus, don't say yomanus. It should say yatzah al kapay, and I'll know it could be either the smallus and yomanus. So, kasha is really always a kasha when you talk about the idea of emes but says the Gemara, even if it says smallus, the second time the second mention of smallus is coming to tell me that every other place it says kaf such as kmitsah means the yomanus. Maybe it's coming to teach me and regarding the kaf of the metzora to tell me that even though it says smallus, but really if you want to do yomanus, it's going to be good as well. Zog the Gemara, I hear, but smallus achrin says it says a third time smallus. Again, we know it says it four times. And we learn from the third mention of smallus, kan smallus in acher smallus. That here it says smallus somewhere else, not. Meaning, if it would have said smallus twice, you would have tightched that the second mention of smallus is coming to teach me regarding the metzora gufa in me al rabus. But then it said it a third time. Now already something's fishy. Something's going on over here. Why would the Torah tell to me three times? See, you know what the drasha is? The third mention of smallus is a giluy in how to learn the second mention of smallus. Don't tightch the second smallus as an emes al rabus, but tightch the second smallus that kan smallus, but everywhere else it's really yomanus. Hence, I know that kmitsah is always supposed to be be a met. But the Gemara says, even if you're going to tell me that the third mention of smallus is being oyker the emes al rabus, and instead is being megaleh how you're supposed to learn kaf in kol ha Torah kulah, aber al rabus, maybe the way you should learn it the kol ha Torah kulah is just the opposite. Makkan smallus, af the al monami smallus. Right, wouldn't that make more sense? If the Torah telling me an extra mention of smallest, so that we should know how to tithe the word kaf and call it akula, why would you assume that the way you tithe the word kaf and call it akula is different from the way we are tithe it by metzora? It would make more sense to say just the opposite, other apple, that the way we should tithe the word kaf and call it akula is precisely the way we tithe in the word kaf over here. Right? That's one of the midrashot in the shas bam. It's called binyan av. So, if you find something in one place, it makes sense that that's the way it should be somewhere else. Now, it sounds like we would need three mentions of the word smallest to be able to come to that. Besay degover, but at the end of the day, now that I already have the third smallest, why am I using the third smallest to tell me that everywhere else it's different? It makes more sense to say everywhere else it's the same. And for the gemara, I hear, but our boss smallest says but you should know it says the word smallest a fourth time. It says it a fourth time. That fourth extra mention of smallest is megala how you should learn the third smallest. And that the third smallest is not coming to say, oh, just like by the metzora it's smallest, so that everywhere else it says kaf it's smallest. Just the opposite. That here smallest, everywhere else not. And it's for that reason, because of the four mentions of smallest, like the gemara says, trey banim trey avot, we come to to this halacha either way. This was a very unpredictable makah. I don't think anybody would have guessed this. So, how do you know that kemitzah is bederech tan? It's very simple, because it says the word smallest four times in the parsha of metzora, trey banim trey avot, and that's how I come to what the shiyach is. Yeah, because by the metzora, the kohen had to take the shemen and he had to pour it into kapayim smallest. And being that the Torah says it four times, I end up knowing that here it's smallest, but everywhere else the word means yeminus. What's the methodology? How does four mentions of smallest get you to that point? Because had it said smallest once, I would have thought that maybe in kol ha'torah kulah it could be either yeminus or smallest. That here there's a taf smallest, as the Torah told me a second time. But as the Torah only told it to me a second time, I would have thought this possuk is not a b'chlav and how you're supposed to learn s'ka in kol ha'Torah kulah. But it's coming to tell me that as relates to the metzora it could be either the smallest or the yomanus. How did the Torah tell me either the smallest or the yomanus by telling me the word smallest twice? Straight out that would just made more sense. Why have to tell me anything? I so it's kash. But the bottom line is if it said it only two times, I would have thought but it says it a third time. And the third time is megaleh that the second mention is not just for an fact it's not. What it's coming to do is it's coming to be megaleh Torah kulah. But I would have thought it's coming to be megaleh with opinion of that just like here is smallest or to wherever else it's smallest. But if it says it already a fourth time, so now already I know that the third mention that the third mention of smallest is coming to teach me not that everywhere else it's also smallest but just the opposite. Everywhere else it's yomanus. So if you think about it, the fourth smallest was megaleh on the third smallest which was megaleh on the second smallest which at the end of the day is really the makar, right? So it's that second smallest that's telling the story. But believe it or not, I needed two more smallestes to be able to get to where I needed to get to. So the Gemara says who said this Rav Zeira? So let's just try to follow the narrative here. Amar lei Rebbi Yirmiyah Reb Zeira. So Rebbi Yirmiyah heard Reb Zeira's drasha. And where Rashi explains Rebbi Yirmiyah Rebbi Yirmiyah told Reb Zeira Rebbe, Reb Zeira, according to the way you're understanding that you have to sit down and learn the parsha metzora and you have to start darshaning four smallestes. Well, if that's the case, there's a lot of drashas that you're going to have to start having. And the reason there's a lot of drashas that you're going to have to start having is because number one the parsha is wordy, number two the parsha literally repeats itself. It literally repeats itself because you have the whole wordy parsha by the usham by the metzora usham And then you have the whole wordy parsha by the metzora on you as well. So said let's now take a step back. Let's do a deep dive into the parsha of the metzora and I'm just curious to hear how you're going to start darshaning all these other things that maybe need a bigger darshan. Specifically asked the following question. It says the question was the question was the question was the question was the question was the question was the question And again, if you read the parentheses on top of the it's a nice dog cost of the question was the question was the question was the question was the question was the question was I mean very obvious question. Isn't that redundant? Why do you have to tell me that you're putting it on the question was the question was the question was the question was the question was the question was the question was the question was the question three places where the was put. It was the same three places and the question was the question was the question was the question was the question was the question was the question was the question was the question was the question was the question was the question was the question was the question to darshan this? Really, really, even if you wouldn't darshan the metzora usher and the metzora oni, there's a drasha to be had over here, right? Because in the parsha of metzora usher gufa, even if the Torah would not have chazzed over the parsha of the metzora oni, in the parsha of the metzora usher gufa, there's a there's a drasha to be had. What's the drasha to be had? And that is that why did the Torah have to tell me that it's supposed to be al boin yadi hayeminis al boin ragli hayeminis? If it says anyways that it's supposed to be al dam asham. But the kasha of Reb Zeira is a better kasha. Because according to Reb Zeira, there were not two small asists to darshan, there were four small asists to darshan. Even though two of them was the parsha of the oni, which is really chazaras hashir, but he says, "I don't care why the Torah have to chaz at the shir." So, if the Torah told me four times small asists, that means there's four drashas to be had. Well, if that's the case, amalei Reb Zeira umalei Reb Zeira, I have two groise diukim. I have a diuk in the parsha of the metzora usher and diuk in the parsha of the metzora oni. By the metzora usher, al boin yadi hayeminis al boin ragli hayeminis is extra cuz it says already al dam asham. What's it coming to teach me? And again, by the metzora oni, you have the same exact thing. That's also extra. What's that coming to teach me? So, Reb Zeira told him chada chada stodem v'chad l'solsi deit stodem. They're all coming to teach me something. Pashet, when we say that the dam and the shemen when al boin yadi hayeminis al boin ragli hayeminis, what it means, it means the top part of the hand where the fingernails are. That's what it would mean the pashet. But the Torah saying al boin yadi hayeminis al boin ragli hayeminis, which is extra cuz it says anyways al dam asham, what the Torah is coming to be marbeh is that even if you don't put it on top, even if you put it on the stodem. Rashi quotes the Gemara, that's actually later in Maseches Menachos, that the word al could sometimes mean someach. So, the extra mention of al is teaching me someach. So, al boin yadi hayeminis, even if it's someach, it's not mamesh on the top. Al boin ragli hayeminis, even if it's someach, it's not mamesh on the top. what about the next one? Again, we're four small so that means all the extra things that it says by the are open for so what about the extra that it says by the that's coming to be it's coming to say that yeah the top is fine that's the obvious the bottom is okay but the bottom what's the bottom that's the palm side so that side is already not going to be okay either way that's how we deflect that asks another sounds like this is talking to I'm awesome I'll knock him down awesome what's that coming to teach me so this is rushing to learn the is the much simpler so we're going to go with which is the much simpler and that is if you look by the after the says that you're supposed to put the I'll it says where do you put it if you look by the it says the same exact thing and it says where do you put it so the question is why by the does it say and when it comes to the does it say so after the I'll tell you to be said in that way meaning I need one person to say and the other person to say because it said I would have I would have thought you say it's kind of I would thought it has to be literally but let's say the wasn't there it was right it got cleaned off maybe then you can't be that's what the said even if it's on the place where it was it's not physically there it's still going to be okay because it said I would have I would have thought just the opposite if it was cleaned away but if it's there I maybe the should be a teaches the of the sherman and maybe you shouldn't be able to be here. It's a lot more than that much of that's what he says I'm not motion. So you want to know this nuance why in one place it says I'm not motion in the other place it says I'm claiming that motion. To teach me that it doesn't have to be on the dam, but it's okay if it is going to be on the dam. Either way, one more question. On my rubber. Rubber said I'll dam harsh. Let's be at the kasha outside first like we did with the four small assist. So it says the word small assist four times. Those are the link account, right? They also talks about the nectar. The nectar hand, the nectar or. The nectar fist, right? So tire mentions the right also. You know how many times it mentions the word right in the parasha? If you do the math, it's going to take a minute. 12 times. It says it literally 12 times. Why does it say it 12 times? So it's very simple. Because the possic says by the matzora usher, the locker coin dam harsh, the nussing coin al tnu is in a matara amonus. Val boyin yode amonus. Val boyin ragle amonus. You have to know where to put the dam. And then the tire says what do you do? What do you do with the left over? I'm sorry, what do you do with the left over sherman? You put it out tnu is in a matara amonus. Val boyin yode amonus. Val boyin ragle amonus. So you put it on the place of the dam harsh. The tire has it over exactly where and that place you supposed to get and do it. Now by the matzora only, the tire rinses and repeat. It says it all over again. The shasha is given coin dam harsh, al tnu is in a matara amonus. Val boyin yode amonus. Val boyin ragle amonus. And then it says the coin takes the sherman and he puts it out tnu is in a matara amonus. Val boyin yode amonus. Val boyin ragle amonus. The bottom line is it says the word amonus you know how many times? It says it 12 times, right? It says it a lot of times. And the question is there's definitely a lot of drashas to be had over here. I mean you have it six times by the metzora asher, you have it six times by the metzora oni, and the question is, why do I need all these mentions? Let's see it inside, says the Gemara. Omar Rava miyachad al dam ha'asham. Being that it says that you're supposed to put the shemen by the metzora asher on the dam asham. And then it says, "V'al makom dam asham." And you're supposed to put the shemen of the metzora oni not on the dam asham, on the makom dam asham, right? We saw that nuance in the previous Gemara. V'chsiv al it says, "Yemanis b'dam." And it says that where was the dam asham put? Side by the metzora asham side by the metzora oni. It was put on the yemanis. Well, if that's the case, al boyen yedei ha'yemanis, v'al boyen raglei ha' Right, it says that you're supposed Al boyen yedei ha'yemanis, v'al boyen raglei ha'yemanis. Dich sivi, not uch sivi. Dich sivi b'shemen d'metzora asham v'al oni l'malo. So, why does the Torah have to mention yemanis, yemanis, yemanis again? Side by the metzora asham and side by the metzora oni. Well, chairei it's extra. The word yemanis is extra. That's what's throwing us for a loop now. Right, that the yemanis word seems to be extra. Now, in the previous Gemara, we addressed already why we mentioned al boyen yedei. Why did we mention al boyen yedei? Start them and see they start them. But yemanis, that word's extra. And if we drash in all the smalis, it's only chairei, it's only fair that if we're going to drash in all the yemanis as well. And this is the kasha that Rava was very bothered with. So, the Gemara says, "Because of this kasha, because of this kasha, Rava was going to have no way to give the g'neitz with this." Ela, my Rava, Rava said, "You have to revisit the whole Gemara, and you have to find a new makor how you know k'mitzahs b'yamin." Now, just to be clear, why does this throw off the whole system? The reason it throws off the whole system is because the original makor that k'mitzah had to be done b'yamin was based on four mentions of smalis, right? Remember, one mention got you nowhere, two, nowhere, three, nowhere. We needed four. But if you're going to drash in four smalis, that means you're darshaning what's stated by the ocean, what's stated by the army. You're darshaning everything. There's nothing extra in this possuk. Well, if there's nothing extra in this possuk, there can't be anything extra by the ammonuses. Rava has no way to give the chiddush of that. You're going to be able to figure out all these different ammonuses. And if that's the case, that we can't darshan the ammonuses, we're also not going to darshan the smalluses. And if we're not going to darshan the the smalluses, then now all of a sudden we're going to have a little bit of a shaila of what's going on over here. Now, we have to explain Rava a little bit better. Again, the maro is going to sort of speak this out, but we got to speak it out by the possuk. So, what is Rava wanting? What like what's Rava's takeaway? Rava is like, "Listen, you darshan four smalluses. Really? Let me see you darshan 12 ammonuses. That was impressive, but this will impress me even more." Okay, so Rava of Bavel says, "You see, what are you trying to say? The Torah just wrote extra words. You don't want to darshan ammonuses, why? Because it's too hard? So, figure it out. It's very nish. Kacheis on the Gemara is supposed to be hard. Let's figure out now all the ammonuses and let's try to come up with some sort of drasha." Now, Rava is saying something. He's not just saying, "Can't be because why are you doing all these ammonuses?" What's Rava saying? What Rava is saying is is that I think you can darshan the two smalluses what's stated in the parsha of the metzora rasha. I think what you can't do is darshan the additional two smalluses what's stated in the parsha from the metzora oni. And if that's the case, I'm happy to darshan and figure out six ammonuses what's stated by the metzora rasha, and that will give us chiddush with. But the other six by the metzora oni, which I can never figure out, I don't think we're supposed to darshan there. Now, what do you mean you're not supposed to darshan? Why would the Torah write two extra smalluses by the metzora oni? Why would the Torah write six extra ammonuses by the metzora oni? So, for that we have a principle. This is something that was taught in the Yeshiva of Rabbi Shmuel, something that comes up in under a platter in shas called parsha shenemra venishnas. Like nishnas beshul davash beshkalashba. Sometimes Torah says a parsha, and then the Torah is going to chazer it again to parsha, and you're going to ask yourself why you it?" over the entire parsha. Right? Remember by your first you'll have the office so you ask yourself why the Torah has over the entire parsha. You know what the answer is? If there's one dish in the new parsha that's enough. Now there's a dish in the parsha of the what's the the carbon that he brings? It's the that's the in the parsha and once there's a dish in that parsha there's a if there's a dish you can't ask questions anymore while while it's so it says I'm not just making this from your I have this to be had and by the way two small we're going to have to figure out but four you don't have because if you have four small you have 12 and you can't figure out 12 and as a result must be all you have is two small I what's the other two because called shall never be explained and as a result the actual two small they don't need to be because of the and the same issue with regards to the actual six the bottom line is Robert says your is knocked out because you needed four small you don't have four small let's all my let's go to the drawing board and let's figure out what's going on over here. Now ironically you know what Robert's going to be the has to be it's going to be the three extra or one of the three extra because again according to Robert there's two small and the six you want to say right? I mean it's a simple by the way right? I mean if you can visualize it so there's two small one is not extra the second one really is the one we're going to figure out and there's six you want to say the first three are not extra the other three we're going to figure out it's from the extra three you want to say that I have my let's see it inside yeah yeah the the reason that has it over there it has to be the why the dog was so yad yamin? To teach me there's another parsha in the Torah that involves the yad, and there too you need the yad yamin. You know what that is? The yad of the kohen that's doing the kmitzah. And we learn from it the kmitzah has to be b'yamin. Regel, regel. You know why the Torah chazit over b'ayin ragli hayeminis? To teach me another halacha that is nogea a foot. And there too you have to know it's the regel hayemin. What is that? Lo chabritzo. It has to be the white foot. The white foot, the right foot. And ozen, ozen retziah. And as it relates to ozen, there's another halacha related to an ozen. Where is that? It's nogea the parsha of retziah by the eved ivri. Doesn't want to go free after six years. And the retziah was done with which ear? The right ear. How do I know that? Because it says "yeminis" extra time, and that's what is megaleh that you're supposed to go ahead and you're supposed to learn from it. Says the Gemara, just to close the loop here, smolis. L'mayosa. What do you do with smolis? Now notice it says the word oni, and there's also like uh like 17 klein oisiyos over there. There's a dal, there's a hay, there's a vav, there's parenthesis. Welcome to Menachos. But the right four hagoyis on the same word, they all mean the same thing. Take this word out fast. Right, cuz not smolis d'oni l'mayosa, it's smolis d'osher mayosa. It's the extra smolis, that second smolis, that even R' Akiva acknowledges you have to do something about. So what do you do with that word smolis? I'm going to have sheisha b'reidei R' Akiva l'siman the kohen b'Mitzrayim. It's coming to tell me that if the kohen wanted to use his right, it's not going to be okay. Shelo yitamei, because you could have argued him out of Mitzrayim. R' Akiva says smolis, R' Shimon usually it's the right and not the left. So you would have R' Akiva smolis and then R' Shimon says smolis. So maybe over here, even though it says smolis, it could also mean the right. Meaning, I would have thought if it said smolis one time, it means that smolis is also okay. But now fukei yamin, so it's for that reason, it's for that reason they wrote it a second time. Like a That caused the lack of of thing. To tell me that it's after the smell not the human. Says the either smell is the other smell is the yard the regular money the only the way also had his brother explain why the Torah mentioned smell is two extra times by the only and then mention your money is like six extra times essentially as it relates to the honest. We spoke to say that already about that, right? we gave it away. That's the time of compassion and this is filled with this excels. So what's the bottom line? The bottom line is what is the matter? That needs to ask to be done with the right hand. So we have two guys. We have the matter and we have this is going to be a third. But for now we have the matter and we have the matter and they're both learned out from the parish show of the what does it say by the so it talks about left and right, right? This four mentions of small is 12 mentions of your money and it's from those words that we know this said it's learned out from the fact that the Torah says four times two by the parish of the and two by the parish of the that the had to be poured into small from the four mentions of it we learned after here it's small everywhere else it says it's your money is tell me by mention the word and that's how I know that it's how you money is that's how I know that has to be done with the right hand. According to it's not learned out from small it's actually learned out from your money. Rather held that the extra mentions of small and your money is that it says by the only are not in play. What is in play is whatever is extra by the so you're by the Torah mentions an extra time you have to have your money is why? Cuz the Torah says the down was put on your money is by your money is and then the Torah says the was put on by your and it says on the down so we know it's the right? And even after all the judges we still know it's the so I have to tell me is teach me how to do the other knitsa. A gavorkhi, we also darshined a lot of other things related to the parsha in the metzora. Regardless, moving along. So, the gemara now is going to mention another topic regarding right and left in the context of avodah in the beit hamikdash and bederech agav, very much what's going to emerge here is this same discussion. Mekor is related to how, you know, knitsa had to be done with the right hand of the kohen. Amar Rabbi Bar bar Chana, amar Rabbi Shimon ben Lakish. So, Rabbi Chana said in the name of Shimon ben Lakish, "Come on, guys. Remember etzba v'kohuna. Every time you have a parsha in the Torah and the Torah says etzba and kohuna, so the Torah says the kohen has to do the avodah and it says do it with your finger. Okay, ein ela yamin. It always means the right. So, if it says the word etzba and it says the word kohen by the way, kohen as opposed to benei Aharon. It has to say the word kohen. And etzba as opposed to yad. If it says those two words, etzba and kohuna, you know that it means the right finger." Says the gemara, Look at da'itoh. So, when the olam, ha'Torah, heard Reish Lakish's memra, right? Rabbi Bar bar Chana said it over in the name of Reish Lakish. When they heard what Reish Lakish said, this is what they thought. They assumed that etzba v'kohuna meaning, you know, the way we explained it, that it has to say two words. It has to say the word etzba and it has to say the word kohuna. K'dei k'seiv, "Where do you find a parsha that it says both?" It says, "V'lakach hakohen midam hachatat b'etzba'o." Says it by the chazois of the korban chatat. "V'lakach hakohen." It says kohuna. And it says, "Midam hachatat b'etzba'o." It says the word etzba. The gemara, "And what would be the makor that every time it says etzba v'kohuna has to be b'yamin?" D'kseiv, it's the parsha of the metzora, the parsha we we just learned. Because it says, "V'tovel hakohen etz etzba'o hayemanit." Right? It says that the kohen should be tovel etz etzba'o hayemanit. So, it says hakohen, it says etzba, and it says hayemanit. Oh, this is probably the makor. So, when the olam heard Reish Lakish's memra, this is what they assumed. They assumed that he probably meant to say etzba and kohuna. What's an example of that? Hotas. And what's the mccard to it? It's probably the partial learning the mitzrayim. The and that's the word as it's written. That's the word and it says before you tell him on this. But the says when they heard this they had a question. They said the light see about but it doesn't say the word all it says is the word in our mission. It comes with small parcels. It says with small parcels. So doesn't this knock out this rule of Kesh? If you're going to tell me said it's all that it says and how are you going to reconcile that with the partial of that has to be where it doesn't say or Kahuna. That's hard to say this question with a straight face, right? What's the question? We just spoke out to how you know that it had to be done with the right hand. It's learned out from small and nothing to do with the fact that it says or I mean if the of how you know that it had to be done with the right hand is because it says and it doesn't say so I see from even if it says I guess only right? It doesn't say or Kahuna. But that's not the we actually had a different I am that struggled to understand the answer to this question. I am either way I am a rover but because it is over so let me tell you what must have meant. He meant it or he must have meant now wherever it says and but what he must have meant was when it says it and that's why where it says it's not with the right hand. I'm a buyer. A buyer told rover it can't be. It can't be that rule is true. So you're basically telling me because of this question of that if it ever says either the word or the word what's it going to mean? It's going to mean with the right hand. Let me ask you a question. One of the ways in the base of was with the would take the they would walk it up the ramp to do the the Kahuna which has the word Kahuna. The Kahuna Kahuna is What does it mean? The smile the right foot of the animal was in the left hand of the Kahuna. Now it doesn't say the word over there, right? It says the word Kahuna and still it means the right hand. Right, he's not holding all these with his that's for sure not to do you know with his that's all to go ahead and start carrying all the of the animal with his to clearly doesn't say the word that We're talking about the Kahuna and I feel the you need a Kahuna and presumably why? Because it says the word Kahuna. I'm sorry. It says scratch. It's It's something that can be done with the left hand despite the fact that it says the word Kahuna. So it must be that just saying the word Kahuna in and of itself is not going to be okay. It's if it says Kahuna or that must be the explanation of why the is okay. This smile despite the fact that it says Kahuna but I'm not impressed from that. You know why? Because I mean when it says club that if it says either the word or Kahuna that means be a minute but being that the whole was not active so the whole was not active so certainly the whole was not active so the whole was not active so this is outside the scope the scope of this rule. But yes another question very what about the whole the whole the whole the whole the whole the whole the whole the whole the whole the whole Because of the Kahuna says the word Kahuna but we don't give a smile possible. Okay, that's good. So it says it's kosher. So it has a rule that whatever it says the word or Kahuna that is it requires you mean then how could it hold that could be the smile? Right? Okay. If you need Kohuna and Etzba, it doesn't say Kohuna and Etzba. But if it's I Kohuna I Etzba, then how could a bottle be this small? And again, according to the Khakhamim and the Sanhedrin, the Khakhamim say Kiva this small possible. But the Khakhamim are leaving it to Rabbi Shimon. Rabbi Shimon is makshir. This small. And it says Kohuna. So the Gemara asking me a kasha on the Shulkhan Arukh from Rabbi Shimon. Rabbi Shimon holds by the Shulkhan Arukh never said I'll leave it to Rabbi Shimon. He's going to bring from the Khakhamim. So I said, why are you asking for Rabbi Shimon if you can bring a raya from the Khakhamim? The Khakhamim say Kiva this small was passul. Rabbi Shimon is the one that's makshir. And I mean, I'll leave it to Rabbi Shimon. The rule doesn't stand, but it's very much supported with the Khakhamim. You see the Khakhamim hold Kiva this small is passul. Cuz it says Kohuna. Even though it doesn't say Etzba, so you see I Kohuna I Etzba. But the Gemara says, when we buy Rabbi Shimon Tarti, I have a problem cuz does Rabbi Shimon hold that you need Tarti? Meaning what we're saying is that according to the Khakhamim, it's I Etzba I Kohuna. According to Rabbi Shimon, there's no such thing. Now, the Gemara is saying maybe according to Rabbi Shimon Tarti, like you would say both, yeah. But for sure one or not. Says the Gemara, is that true Rabbi Shimon needs Tarti? Meaning according to Rabbi Shimon, if it says I Etzba I Kohuna, it doesn't mean Yamin by Tarti willing to the Bracha. Rabbi Shimon I meant to make a full Bracha. addressed this point. Any I mean Yamin. Etzba any I mean Yamin. Wherever it says the word Etzba it means You see Rabbi Shimon subscribes to the theory. So how do you How does Rabbi Shimon stand? So the Gemara, what did Rabbi Shimon say? Rabbi Shimon didn't say wherever it says I Etzba I Kohuna, Rabbi Shimon says wherever it says Etzba, Etzba by Kohuna, Kohuna by Etzba. The word Etzba is by Kohuna. Meaning Rabbi Shimon holds that if it says the word Etzba, it means Yamin. However, if it says the word Kohuna, it doesn't necessarily mean Yamin. And that's why by Kabbalah where it says etzba, but says kehuna, whereas the chachamim say, kibel b'smol is pasul, because kehuna means yamin. According to Rav Shimon Rav Shimon holds etzba would mean yamin, but kehuna isn't does not mean yamin, and that's why you don't need kehuna. Says the halacha l'maaseh. So, if the word kehuna, according to Rav Shimon, doesn't necessarily mean yamin, so why would the Torah in a certain parshas even mention the word kehuna? Right, let's say in the parsha of kibel. Why is the Torah mention the word kehuna? But we know it's the b'nei Aharon. Vayikrevu b'nei Aharon hakohanim. Why you mention the word koha? According to me according to the chachamim mentioning the word koha is to teach me yamin. But according to Rav Shimon that it's even b'smol kosher, so why does the Torah mention hakohanim? So according to the Gemara b'kehuna it's coming to teach me that he has to be kehuna. That's Rashi on the yomi. B'bigdei kehuna has to be wearing the bigdei kehuna. That's what it's coming to teach me. Right, we know that a kohen that's not wearing the bigdei kehuna is not b'kehuna. He could be a din of a zar even. But the bottom line is is that that's why the Torah mentions it. But Gemara's continuing to say V'ariz reko. What about z'riko? Diloi kasav ela kehuna. Z'riko it says the word kehuna. Right, it says that who's supposed to do this z'riko? V'zarku. Hakohanim. Right, vayikrevu b'nei Aharon again v'sadon v'zarku. So we know the kohanim are the ones that are supposed to do the z'riko. Yet v'tana zarak b'smol pasul. It says zarak b'smol pasul. Okay. Filoi palig Rav Shimon. And Rav Shimon is not cholek. Rav Shimon shouldn't have been cholek. Rav Shimon should have said just like kibel b'smol was kosher, because kehuna doesn't mean yamin, then z'riko b'smol should also be kosher, because kehuna doesn't necessarily mean yamin. Now b'shlamai if it said z'riko it would have said etzba and kehuna, so maybe Rav Shimon thought he might. So that would explain why zarak b'smol is pasul. But v'ariz z'riko diloi kasav ela kehuna. That's the hakdama. It doesn't say etzba. Even though there's certain z'rikos that are done with the etzba, but it doesn't say the word etzba. What it says is only kehuna. And I feel it is not Kohanim. So, how do you reconcile Reb Shimon who holds Kiva Bismol is possible because Kohanim doesn't mean Yamin with Reb Shimon that seems to hold Zarek Bismol is possible? I will just say that Kohanim. I'm going to buy this. I buy this and that even though it was true Reb Shimon is not Kohanim. In the Mishna, but he's probably the brightest. There is a brightest Reb Shimon was saying at the time he went to the brightest. Kiva Bismol possible. Reb Shimon Machshir. Zarek Bismol possible. Reb Shimon Machshir. Reb Shimon is Shitosai. Taka is Kohanim. The bottom line is Reb Shimon said a member. Reb Shimon said Kohanim and Etzba Kohanim in only Yamin. What comes out of Mascona is that according to the Kohanim it's Etzba Kohanim. That's what Reb Shimon means. According to Reb Shimon the time of Reb Shimon Bar Yochai what it means is Etzba V'Kohanim. The main Nafka Mina? Huge Nafka Minas. Kiva Bismol or Zarek Bismol. According to the Kohanim it's possible. According to Reb Shimon it's kosher. According to the Kohanim it's possible even though it doesn't say the word Yamin anywhere, but it says the word Kohanim the Kriva B'nei Aharon Ha Kohanim and it says the word Kohanim by Zarek as well. And wherever it says the word Kohanim Etzba what it means is it means Yamin. According to Reb Shimon Kohanim doesn't mean Yuminarity. And being that Kohanim is not Yamin so it's for that reason Reb Shimon holds Kiva Bismol is kosher. That's in the first Mishna. And Zarek Bismol possible kosher. That's not in the first Mishna. That is a Braisa. The Gemara did say that even though we're saying Reb Shimon is by Yuminarity, but really Etzba alone is enough. Meaning if it says Kohanim then he's by Yuminarity. Then he would also need Etzba, but really Etzba by Kohanim the Gemara said it's only Kohanim that's by Etzba. Okay, so what does that have to do with us? So, we we gave a little shout out to Kohanim in the beginning of the matter, but now the Gemara is going to get to what it's really driving at and that is El Hal Adam Rava. Rubber said in the first half of today's daf, "Yad yad like me so that what's the makor that kometz has to be done with the yamin?" It's the extra boyin yodeiha monis that it says by the metzora osher. What do I need that drasha for? Me kohuna nafka. Lecheira, it says by kometz that a kohen has to do the kometz. So if it says that a kohen has to do a kometz, and rubber is the one who tight shrei shlokish as holding what? That oy kohen and oy etzba. So if that's the case for the Gemara, a kasha vos dafra of a drasha of an yad yad like me so the extra boyin yodeiha monis. Lecheira, it says kohen. And just like I know kibud av u'me is pasul, and I know zorik b'smol is pasul, so lecheira I know that what? I know that kometz b'smol is also pasul. Gefaldige kasha. Kabala has to be b'yamin. Zrika has to be b'yamin. Kometz has to be b'yamin. You know I know kabala has to be b'yamin cuz it says the word kohen. You know I know zrika has to be b'yamin cuz it says the word kohen. Okay, so you know I know kometz has to be b'yamin. Says the word kohen. Apparently that wasn't good enough because rubber needed a whole fancy tzera shava in order to teach me this halacha. Rubber let you toss a frei Gemara, why do I need yad yad like kometz? Lecheira me kohuna nafka. And for the Gemara, chad l'kometz v'chad l'kidush kometz. The reason is is because there are two avoidas that involve kometz. I mean it's really four, but two specifically that we need a makor that had to be done with the yamin. One is the act of kometz, and the other one is taking the kometz and put it into a klisharis. The reason there's two drashas is because one would tell me the act of kometz, and I need another one to tell me that putting the kometz into the klisharis that in and of itself is that in and of itself is going to be okay as well. Now the Gemara doesn't clarify which would be which, right? Which I would know from kohen and which I would know yad yad. But the bottom line is that there's two drashas true. Why do I need two drashas for the same thing? The two drashas are not coming to tell me the same thing. The two drashas are coming to tell me two things. Two things that granted are Indian Indian but at the same time they're not the same thing and that's what's going on over here. But the one is a follow-up kasha and that is the Reb Shimon. According to Reb Shimon, the loy by kodesh koymets. Reb Shimon has a shita and really this Reb Shimon is is discussed extensively the Gemara daf kaf vav amud alef. Take a look at Rashi. Rashi gives us a little bit of a a snapshot of that Gemara. What emerges in that Gemara is is that according to some Amora, Reb Shimon holds there was no chiyuv to take the koymets after the coin did the kmitsa and to put it in a klisharis. That inyan of taking the koymets and putting it in a klisharis, according to one shita, is not something you have to do with the Reb Shimon. There are other Amora'im that are chiyaylik but even according to the other Amora'im, you don't have to do it with the right hand, you could do it with the left hand. Okay, so from the Gemara kasha, the Reb Shimon the loy by kodesh koymets, according to the shitas that hold that I'll leave it with Reb Shimon, you don't have to put the koymets into a klisharis. U le man de amar nami de loy by kodesh, but even according to the man de amar that holds that Reb Shimon holds, you do need uh kodesh koymets Reb Shimon. Aval u be smol achshav u be smol achshav. But he's moyde that Reb Shimon holds you could do it with the left hand. Well, if that's the case, yad yad de Rav Amram alei. So why do I need the drasha of Rav of yad yad? Lechora, I should be able to learn it from the fact that it says koyen. Mar is the kasha. Why does Rav Amram need a drasha of yad yad? Typically it says koyen. Wherever it says etzba kohen, what does it mean? It means it has to be done with the right hand. What was the Gemara's tairutz? One is to teach me the kmitsa has to be done be'yamin and the other one is to teach me that the kodesh of the koymets, putting the koymets into a klisharis, has to be done with the Yamin as well. the Gemara, According to I don't understand this. You know why? Because has a that either you don't need comments and even if you do need it you can for sure do with your left hand. Well, if that's the case I only need one of Yamin as relates to comments. So, I have the one we have the one because it says so if it says that's how I have the one so why does need the this is the question where pushed the question. We had a question on what does need to for? What was the one is for the the other is for the there's no such thing as so no such thing as so all I need is one I have the one why do I need two? Now, how do you even how do you even make sense of the question can't go with a straight face, right? Why can't you go fighter because if you're holding that either way it's the either way it's the himself So, that holds the with the question and that holds the with the question we the fact that it says by you would have comments with also question. That's why he needs the you know who asks this question the it's the next line of so the says like this if you're going to tell me in the question if you're going to tell me what do you mean I need it for the one for the fact that needs it. What do you mean? I need it doesn't it say no because the says is because being the is what? The is that is by so the fact that it says doesn't mean so maybe that's what I needed for but the says no because I would because it just so happens that already had another what's that other a third that we haven't seen yet. What's says it says it regarding the mincha. Right? The mincha is called like a and it's like an we learn from the of the yad. We learn from there that the mincha is sometimes like a and the mincha is sometimes like an if he's coming to do the with his hand, so he's to be a mincha. If he's coming to do with a then he's to be a but what do you see from here? The meaning you're doing the with your right? That's how the was done. So you do it be a min. Right? And how do I know that? From the fact that it says so for itself even though doesn't have the word but he has so he has already a min. You don't need a second with why do you need a second because doesn't have the second so if that's the case yeah yeah I live there I don't know yeah yeah I live there I understand. One is coming to tell me meaning the fact that it says teaches me that the has to be and the teaches me that the has to be but according to I only have one and if I only have one so why do I need two and what are you going to tell me? According to you don't have two because according to you don't have because she did the word that says doesn't necessarily mean that's true but that's true but has another that we didn't have up until this point and that is that it says so again if it says so I already have one I don't need two because there is no two so then why does it say why does need says I'm going to tell you why needs to the of it's Yeah, comments one specific that the men say that I would have thought that being that has a sheet of the time of the crop, right? And said that there's no shaman that was put into the and the reason is because he's a we don't want his carbon to be very nice. So I would have thought he comes to be small discussion just like there's no shaman maybe could be done in an inferior way as well. And if you do the with the small it's going to be okay. That's what the one ahead and the said that no, the said that it has to be it's coming to teach me what? It's coming to teach me even the would have to be so according to the the reason there are two would be one for the one for taking the putting into according to why would there be two one would be a general and the other one is to be that this is going to be true for the if I had one I wouldn't know the I need two to know that it's true for all not only it's true for the as well. So the bottom line is if you do come on the so again, what was the of the what was the the purpose? The purpose was to try to figure out and to try to determine how we know how do you know not how do you know how do you know how do you know the to be done with the right hand and if we do a little bit of a there were a lot of that came to the surface. We had Russia said the word small is four times regarding the the fourth one is on the third which is the second that half a small is only true by the everywhere else that it says the word always means says half by the by the by the by the oh it says the word that's how I know that comments this small is possible has to be done to be a man. We had the Russia Robber from the fact that the Torah has it over in the parsha the metzora asher as boy and yodeh monas it's coming to teach me yad yad the kmitza that kmitza has to be done dafka with the yomanas. There was another idea that came alive in the Sugya and that is oh it's very simple you want to know how we know kmitza has to be done with the yomanas because it says the cohen has to do it. And Resh Lakish said wherever it says oi etzba oi kohuna at least that was robbers understanding of it. Oi etzba oi kohuna it means yomanas so that would be that would be a makar. We had another makar and that was Reb Shimon. Reb Shimon says that the Torah describes the carbon mincha as asham. What does it mean just like the chotas had to be done with the right hand so too if you're doing the chelek of the kmitza that was done be yad it also had to be done with the with the right hand hence you have a makar that kmitza has to be be a man. So at the end of the day there's four possible makars. Now you don't need four possible makars right? Now as it relates to the first two that was machlokes between Reb Zeira and Rabba. Reb Zeira had his makar Rabba had his makar. The Gemara explained why according to the chachamim you would need two makars. One is for kmitza and the other one is for taking the kmitza to put it into a klie sharis and then the Gemara explained in the world of Reb Shimon why you would need two makars. One is to teach me sharmon achos and the other one is coming to teach me the minchas choteh as well exhale. Literally. So as it relates to raid I think it's kedai to speak out another ha'arah related to this week's parsha. So in chumash we're holding parshas Bo. This week's parsha is parshas Bo so we have the benefit of the chumash here really being dover b'ito matoiv so I think it's kedai to speak out one ha'arah and it's it's really not a ha'arah it's a foundational rate by. It's one of the divrei hayamim shel Olam. It's arguably the most famous Ramban al ha Torah, the Ramban in the end of Parshas Bo. So, just to set it up. The theme of the latter part of Parshas Bo is Makos Bechoros, Yetzias Mitzrayim. And the many mitzvos that Hakadosh Baruchu gave Klal Yisrael to observe zecher l'Yetzias Mitzrayim. If you take a look at the Sefer HaChinuch from mitzvah hey through mitzvah chof gimmel, every single mitzvah is a mitzvah that's related to Yetzias Mitzrayim. Just going to mention them really quickly. Mitzvah shchitas Pesach. The mitzvah to eat from the basar of a korban Pesach. There's a lo sa'aseh, you're not allowed to eat the korban Pesach if it's new, right? Al gabruten, umvushal, or if it's cooked. You're not allowed to leave over from the basar of a korban Pesach. There's a mitzvas asei of tashbisu. There's a mitzvah to eat matzah. There's a lav of bal yera'eh. You're not allowed to eat something that has even a taruvos of chametz in it. You're not allowed to give from the korban Pesach to a benecha. You're not allowed to give it to a ger toshav. There's a unique psul yotzei that the basar of a korban Pesach has. You're not allowed to break the bone of a korban Pesach. An orel, someone not circumcised, is not allowed to eat from a korban Pesach. You have the mitzvah of bechoros, which is zecher l'Makos Bechoros. You're not allowed to eat chametz on Pesach. There's a lav of bal yera'eh. V'higadeta l'vincha bayom hahu leima, what we know as the mitzvah of sippur Yetzias Mitzrayim. And then you have two mitzvos that relate to a firstborn donkey, the mitzvah pidyon peter chamor and the mitzvah of arifas peter chamor. If you count 19 mitzvos in Parshas Bo that are related to the idea that a Yid has to remember Yetzias Mitzrayim. Truth is, there are many other mitzvahs that are zecher Yetzias Mitzrayim. The mitzvah of tfillin, which by the way, the Chinuch doesn't count in parshas Boi, but it's also mentioned twice in parshas Boi. In the parsha of Kadesh Li Kol Bechor and in the parsha of V'haya Ki Yatzia. That's why those are two of the four parshas that every single Yid has inside his tfillin. The mitzvah of mezuzah is a zecher l'Yetzias Mitzrayim. Even though the parsha of Kadesh Li Kol Bechor and V'haya Ki Yatzia are not in the mezuzah, but we'll see soon. The mitzvah of mezuzah is also a zecher l'Yetzias Mitzrayim. Shabbos is zecher l'Yetzias Mitzrayim. We say it by kiddush. Sukkos is zecher l'Ananei Hakavod. When we did we get the Ananei Hakavod? When we left Mitzrayim, right? Shavuos also we say in the nusach of davening and we say in kiddush, it's related to Yetzias Mitzrayim. So, if you sit down, there's so many mitzvahs that we have zecher l'Yetzias Mitzrayim. And the question is, why is Yetzias Mitzrayim so critical? Why is it so important that the Torah gave us so many mitzvahs where the purpose of the mitzvah is not even so much what you're doing, but do this to remind you of Yetzias Mitzrayim. Do that to remind you of Yetzias Mitzrayim. From the fact that Yetzias Mitzrayim has so many reminders, and some of them are huge ones, right? It must be that Yetzias Mitzrayim is something that a Yid is really, really, really never allowed to forget. And the question is, why? So, the Ramban in the end of parshas Boi, it's a very, very, very long Ramban. It would be very geshmak to go through the Ramban from beginning until end in a vening, but that would be like learning another daf now. So, we're not going to do that. But, there are some excerpts that I think are worth just reading and hearing the golden words of the Ramban, and I think it's just good night to go with through inside. Says Ramban, the other cloud the time it was rubbish. I'm going to give you now a principle, a general rule that relates to many myths. From the time that I descended onto the world, tracing back all the way to Enosh. So, the day is started getting very confused as it relates to meaning people's faith became corrupt. Mayhem came from the acre. There were those that started to deny the existence of God. For them they said they said that the world's always been there. There was no gracious the world is cut my in the world's always been around. There was nothing that created the world. The quotes a positive in where you may quotes and refers to certain as saying they deny the existence of by they said he doesn't exist at all. They have other that acknowledge that God exists. However, they deny the fact that has any idea that he has a clue of what's going on in the world. I'm really said it can tell him the age has it possible that God knows and he has any idea what's going on over here. There were others who idea they acknowledge the fact that God existed. They acknowledge even the fact that God knows what's going on. However, but they deny the fact that he supervises and that he's actually paying attention. Meaning he knows, but that he cares and would ever do something about it. They also they treated man could get a yacht as if they're fish. So, they that was not paying any attention to them. He's not overseeing them in any way. The any mom has and as a result there's no consequences to anything good or bad that they do. There's no such thing as these people would quote the that the talked about and that is yeah, he exists. Yes, he knows what's going on but he's doesn't really care. In other words, the sets up the with three types of friend. Do with the that were by by your way. You may okay. doesn't exist. He's not there. Do with those that said Yeah, I know he exists but at the same time does he have any idea what's going on and then there were those that said what the describes in and that is it. But when I who shows favor to a group of people or to an individual. And he's going to go ahead he's going to perform a miracle that's going to involve a deviation from the natural course of how the world runs. He's through that it will be clear to all All of these heretical ideas that I just explained said the man. Because in the event that you have some supernatural Moses that shows you that must be some God that's making this happen. And if that doesn't just happen but it's actually predicted to happen through a way then you may you know what else will be clear? Not only that there's someone behind the face but also the fact that that is telling the truth that also will be clear. playing itself out, what will be through the playing itself out, what will be communicates to man. And he's And through that, anything that that is going to go and share with his people are going to be proven to be true. Says the Being that through a person can come to that not only does but the knows what's going on and that the cares about what's going on. It's for that reason when you look at all the that went ahead and performed, you'll see the that bring out this point. That's why it says because through the miracles it was clear that because he's not and there's no so why is he punishing the Egyptians, right? Clearly you see he didn't just abandon the world like a lot of people thought he did. The also says that through the miracles it was evident that owns the world. Because if could be in the world, must be he created it. You know what else we saw by the miracles? You see You see from there how powerful is. He shall that he rules over everyone. They the other nobody can get in his way. All of these things, the fact that exists, the fact that knows, the fact that pays attention, and the fact that all these things The they either denied outright or at the very least they were agnostic about. In case and if that's the case, so it's for how much of doing. All the miracles that took place in Mitzrayim are Edim Ne'emonim. They are trustworthy witnesses that in the Emunah that we have that Kodesh Boruchu created the world and also in the entire Torah. It's Emunah that Hakodesh Boruchu created the world. Why? Because how could Hakodesh Boruchu do this if he didn't create the world? It's also Emunah in the entire Torah. Why? Since the Ramban says in a more nuanced way, because all of what happened was predicted. It came about with a forewarning from Moshe Rabbeinu which implies that Moshe Rabbeinu was tapped in. And if Moshe Rabbeinu was tapped in, that means that the Nevuos of Moshe Rabbeinu were Emes. Like come love the oy of Yisrael K'Moshe. And it's for that reason the miracles of Yetzias Mitzrayim were not only a Hoyochacha, they weren't only a Gilyui, a revelation on Hakodesh Boruchu's existence and his power, etc., etc., but also on the Nevuah of Moshe. Meaning, if there would have been miracles, but Moshe Rabbeinu would not have been the Emtzoy of these miracles, so yeah, the miracles would be a ray of light that Kodesh Boruchu created the world, but who said the Torah is Emes? But being that it happened through Moshe, this is part and parcel of this Ramban. Being that it happened through Moshe, so comes out that the miracles are not only being Megalah on Hakodesh Boruchu, on the Emunah of the Borei, it's also on the Emunah of Torah Kulah, because they came through Moshe and this is the Gilyui that Moshe Rabbeinu was telling the truth, says the Ramban. Here's the punch. U'va'avor, being that the Metzius is K'Hashem Lo Yisah Oisois Mofsim B'chol Dor B'einai Kol Rosh O Kofer. That Hakodesh Boruchu, the way he created the world is that he's not going to perform miracles like this in every generation. Not every dor and not every person that is Mesupek in his Emunah is going to be Zocheh to see Makos or Krias Yam Suf or all the miracles that the Yidden witnessed. It's for that reason Yitzav Oisoinu. Hakodesh Boruchu commanded us She'Naseh Tamid Zicharon L'Oisois Asher Royinu. >> that we should constantly make reminders and signs to have over and to never forget what we saw when we left Egypt. And we should transmit it to our children and to our grandchildren and tell them to transmit it to their children and grandchildren to the last generation. And being that there's so much at stake in terms of being this mitzvah, it's for that reason the Torah was very about it. Right, where do you see the someone needs on Pesach is chorus. If someone doesn't eat from the carbon Pesach, he's chorus. Not just that. The Torah said that it's not enough that, you know, one time a year a year for a week you're going to remember and you're going to remember with the severity of chorus. I want constantly there should be a reminder on your hand and between your eyes and that's why we wear fillin. And then the Torah said that I want that every single time you walk in and out of a room you're going to look at a mezuzah and you're going to see in the mezuzah not just that. This should not be like this. And you should say that in your mouth every morning and every evening. Come on said I must be out of the race. You must come and kiss him from the time right? We say and in the third part of we talk about mitzrayim. Because this is so important that they wish to want that we should say it twice every single day. Not just that. We should not be like this. And we should go ahead and we should make a every year. We can be like this all the boys. There's so many mitzvahs and everything is for the same reason. We always love the so we should have in every generation eight of those we should have witnesses, wonders. We should not forget for a year and play like this like him. It's like this a that's going to want to deny the existence of God won't have the ability to do it cuz you're going to tell him you that happened thousands of years ago. But if we make these reminders in the right way then you something that could be alive today. And that's the way to go ahead and to deny the for. says the if somebody purchases a for a coin. For one measly who he puts it on his door then it's and he's what the idea of the is through doing of what we get is what we get is a in the and the trustworthiness of the which is really the of says the being that was something that was so critical. It was such an important thing for us for future generations. So wanted that we should remember it. And now we made sure we remembered he gave us 19 in by all of almost all of them associated with the with the seven days of but in addition to that he said constantly constantly remember what we put on what are we remembering? We're remembering right you remember to he asked him that I don't understand why do women not wear women we should say what do we wear say it's boy right let's not forget that. So what we put on because we're trying to wrap this concept on our hand and we're trying to wrap it between our eyes, right? On our hand connected to legs, and between our eyes connected to my head. And then we put it on literally on the door posts of our house. And then we say it twice a day, constantly remembering it see us mitzrayim, it see us mitzrayim. What's the avoid of remembering it see us mitzrayim? The avoid is because through that we remember that created the world, and knows what's going on in the world. And who's this and is the detective and that being that it was all forewarned that every single thing played out exactly how had said it was going to play out. So we remember that I meet this voice Moshe, which means that I meet this of these are this is what makes a yet. It's this mitzrayim is the core principle of and it's for that reason says the it's so critical, it's so important to remember it see us mitzrayim. The man continues skipping all the way to the end. He says when I need some of the some of the mighty the Nissan to him you say that this we spoke about already many times. We're not going to go back into that, but this is the part of the that we need for right now. And that is is the reason there's so many that is mitzrayim is because our is very much contingent upon the miracles that took place when the left mitzrayim. The truth is everyone knows this and then the boy The repeats this idea in many many places. Just want to mention two very very We know that I did this I mentioned twice in the The I did this I mentioned in parshas Yes, right? Say and it's also mentioned in parshas Vayakhel in Torah. In parshas it says Why? Why do you keep because I shall make this I shall make this I >> Why do we keep Shabbos? It's zecher l'maaseh bereishis, because Hakadosh Baruch Hu created the world in six days, he rested on the seventh, and when we rest on the seventh day, we're remembering the fact that Hakadosh Baruch Hu created the world. Shamor es yom haShabbos l'kadsho sheishes yamim ta'avod v'asisa kol melachtecha uvayom haShvi'i asher dibarti avadecha v'amasecha seches v'shocher v'chamor uv'chol behemtcha l'maan yanuach avdecha v'amasecha v'zacharta ki eved hayisa b'eretz Mitzrayim vayotzi'acha Hashem Elokecha misham b'yad chazakah You know what it says you don't say this in Kiddush, so you don't remember this. al kein tzivcha Hashem Elokecha la'asos es yom haShabbos So the Ramban in Parshas Va'eschanan brings from Ibn Ezra who was very bothered. He had a stira. And he brings it from the Rambam in the Moreh Nevuchim who was also very bothered. He had the same stira. That in Parshas Yisro the Torah says that why do we keep Shabbos zecher l' maaseh bereishis ki sheishes yamim asah Hashem es haShamayim v'es ha'aretz And in Parshas Va'eschanan we say v'zacharta ki eved hayisa b'Mitzrayim, it's mashma zecher l'tzi'as Mitzrayim. So the Sifrei and Ramban, which one is it? Is it zecher? Is it zecher l'maaseh bereishis or is it zecher l'tzi'as Mitzrayim? So the Ibn Ezra and the Rambam and the Moreh, they all struggle very much to come up with a pshat. But says the Ramban the Ramban says v'al lo yoisif lo yimar b'avur hayoisisi es Mitzrayim moreh al Elokim Being that Yisroel Mitzrayim is the raya that is a Elokim kadmon mechadesh chofetz v'yochal k'sheberashti like I was mefaresh already al kein amar b'chein im ya'aleh b'vavcha safek al haShabbos if you're going to have a safek about Shabbos which is really of story of creation. If you're not sure about creation, tiska remember mashero and it says mitzrayim. Remember what you yourself saw by mitzrayim. That's the right. So says the that's the case. Beautiful ocean. The mitzrayim say shabbos. What emerges is shabbos is it says mitzrayim. And it says mitzrayim is shabbos. You know why shabbos is it says mitzrayim? The reason we observe shabbos is not oh, so I could remember mitzrayim. The reason you observe shabbos is to remember what it says in the torah. But you can say what it says in the torah. You start thinking like the what's the torah friend? It says mitzrayim. So inevitably by keeping shabbos you're going to end up by it says mitzrayim. So shabbos is it says mitzrayim. And it says mitzrayim is it says shabbos through knowing it says mitzrayim you're going to come to shabbos. Another place that the says is very and this is right by the introduced himself to man for the first time. What did introduce himself as? Right? Wow. This is the introduction that what? Saying good say better. I'm the creator of the world. Basic creator of the world. You know what the right is? I share it you just saw it all happen. I am that God. I am that made all that happen. Because mitzrayim is the right of the world. The reason there's so many is because our whole comes from it says mitzrayim. It's an interesting thing. You know, the Layla Seder, what's the avodah? What's the avodah? So, the avodah is we got to tell them who Layma. The avodah is we eat matzah, we don't eat chametz, and we do all the mitzvahs de Oraysa, and even so many mitzvahs de Rabbanan. And why are we doing this? Why are we doing this? They'd be mocking to think the reason we're doing this is Thank you, Hashem. That's why we're doing it. Right? We always have to give shvach isn't that the theme of the Layla Seder? Yeah, it's for sure one of the themes. It's for sure one of the things to give to Kadosh Baruchu, but that's not the iker. The iker is what we're doing is is to remember Yitzi's Mitzrayim. It's to inculcate Yitzi's Mitzrayim in our bones, so it should be real to us because through that we're going to get the chizuk and emunah that it is that we need. You know, people sometimes travel, you know, from one end of the world to the other end of the world to try to, you know, understand the mysteries of life and But the truth is the Torah told us what we're supposed to do to remember. We're supposed to over the parsha of Yitzi's Mitzrayim, and we're supposed to understand it, and we're supposed to pack it into our brain. And by us doing that, we're going to get the chizuk and emunah. The night of the Seder is a night of giving Of course, how could Now we we were taken out, so of course we, you know, we lift the second glass of wine. And when the You have them. I got it. Of course, that's something that we need to do. But that's not the avodah of the Layla Seder. The avodah of the Layla Seder is we got to tell them who Layma. It's remember Yitzi's Mitzrayim. We do it every single day. When we put on tefillin, we kiss the mezuzah, when we say the third parsha of every single day, it's And then on the Layla Seder, it's a seven-day or an eight-day boot camp of Mitzrayim, Mitzrayim. every sandwich that you eat involves master and it's just it's non stop second time because that's the one time a year where we have to drill it into the kitchen and over there it's so that if somebody violates he violates he's even going to be chorus chorus is like probably deserve yeah because our faith is contingent upon this this is so so critical but says the look around you going to see the second time everywhere and you want to know why you see everywhere this is the reason you know I was thinking one of the things we say by the say there is shall right it's something that we deal with why does that come into the the what's welcome the he shall this is into the so like we're giving recognition the fact that saved us then so we have to say thank you for everything we have to give you know for the whole because they're always I think the deeper than that it's you do write some one of the that when he thinks about the fact that exists as a nation when he thinks about the fact that we are today he gets a bigger than that when he thinks about all the and the floors that took place at the time that you didn't laugh at me try he said the fact that the Jews who have been so persecuted for over 3000 years are around to tell the tale and all the people that persecuted us are footnotes in world history he said the second of the moon that he gets is so crazy he said more than the when he thinks about try it's a famous line that writes in one of the avoid of the there is it's the of the moon and Yaakov Emden said, you know where he got amuna from? When he used to be mispallen in this inyan. The hisha am the love of his saying of the world on him. Right, every generation the Em da malenu koli saynu akodesh baruchu matzilenu meadom. In a certain way, in a certain way a person can come to the his of amuna that he needs. A person can arrive in that place from thinking about the hisha amda. Like Dovid Hamelech said, amuni, I got so much nachama from the tzaros of klal Yisrael. A Yid sometimes is in galus and you know, you're sitting by the leil haSeder, right, in the Warsaw Ghetto or wherever. And you know, he's not holding. He's not He can't even think. The hisha amda can get you to the same place. The tzaros, the Warsaw Ghetto is the is a raya as the baalei oilam. And that is your idea and that is mashgiach and that is a baal yichudim. Right, it's the same raya. It's the same raya. The hisha amda plays so much into the depths of the theme of what it is the leil haSeder. But anyway, this is the inyan. The inyan is we have a chiyuv to remember yetzias Mitzrayim and the Ramban says the reason we have a chiyuv to remember the inyan of yetzias Mitzrayim is because our entire amuna, our entire faith our entire amuna, our entire faith is predicated on that. Either way, this is just a again, it's an excerpt. It's a rather large excerpt of maybe the most famous Ramban al haTorah. You know, when the Chasam Sofer wrote in his tzava'a that Chumash, Rashi, Ramban you should learn and you should teach ki hu rosh emuna omen because it's the foundation of our amuna. There's no question that in the pen of the Chasam Sofer there was a little wink wink, a little shout out to this Ramban. This is definitely rosh emuna omen is the foundation of our amuna. The Or HaShulchan Aruch talks about the foundation of our amuna. Either way, with this we'll conclude today's daf and parshas bo.