Menachos 100

Today's is 100 and we are at the Mishna in the middle of the more about the there were two. So in addition to all the that were in the itself, there were an additional two that were in the that was the room that separated the and the one was made of marble, the other one was made out of gold. The one that was made out of marble. The purpose of it was the carrying the upon him on Shabas to be the with those upon him would make a stop. They would first take the breads and put it on this that was made out of marble and then they would use the that was made out of gold be it when they were carrying the upon him on their way out. Then two they made a stop but instead of putting the on the shish they put the on the sh and the reason they had to use ah on the way back because gold is more precious than marble and when the upon were in the real the one that was in the it was on a so at that point it would be a ger of to now put it on another that was made out of marble. So saw some before it was ever on a they were able to put it on but on the way out once the had already spent the week on the it was on a so it was considered inappropriate to now be and put it on a that was made merely out of marble says the there was another that was made out of gold that was the one that was in the that's where had to remain that used to enter the onas to bear two were holding the two each sed of course was made up of six breads and the other two were holding the two respectively but before these four there were another four two of them their job was to remove the two sedar. The other one's job was to remove the two. So in total there were eight four for the new breads, four for the old breads. So four for the new breads, two of them were holding two of the other two were holding the two the four for the old breads. The same thing says the Mishna the ones that were bringing the new breads they would be standing on the side facing and the ones that were removing the breads from the previous week they'd be standing in they would be facing Rashi explains that this Mishna works according to the mandar that says that the went from Misra to MV thus is Sen side and a D side and the reason the was standing on sen is always considered the most when it comes to so there's a says and it's for that reason the ones that were being the new breads they were standing on the side when the one group of were removing the old upon him the other group of khan were placing the new upon him So literally as of the old breads were removed of the new breads had to be placed and the reason is because the says so there couldn't be one moment that the would not have any breads on it. So it's for that reason it literally had to be a bang bang situation. They're removing it. They're putting it. They're removing it. They're putting it so that you'd be able to says, "No, it's not a problem. You don't need that every single second there has to be bread on it in order to be the rather as long as it's there a little bit in the morning and it's there a little bit in the evening that alone would be enough. A lot more than when the who were removing the breads from the previous week took the breads off. They would place it on the one that was in the Mishna mentioned in the beginning. They left there until the were burned on the after it was burned. Now the breads are removed from the breads were divided amongst the what happens [snorts] if shabas was being that it's you're not allowed to eat now today. So you can't divide the breads amongst the because the kanim aren't going to be able to eat it. So the Mishna says instead of dividing it they waited until after that's when they divided. What happens if falls down on an Shabas? So unrelated to but just we mentioned the of how the laws of the were impacted when falls down on. So the mentions what happens if fell on an was brought on that was it was eaten at night again it couldn't have been eaten that day of shabas because it was yum kipper so they had to wait until Friday night now the problem is how you going to cook the meat you can't cook it on shabas because it's yumipper you can't cook it Friday night and if you wait another day it's already going to be noiser so the mish says the babylonians They ate it raw. Because they were able to handle it. Most people can't eat raw meat. The had the ability. They weren't such they were able to eat it. And as a result, that's what they did. Again, we'll see more about this in the we had between when it says in the regarding what does it mean? Does it mean there couldn't be one second that the didn't have upon him on it? So much so says the as the were removing one worth of him the other had to be placing one teak worth of him because you need a whole set of him on the which means every single second of the day. or who said doesn't mean every single second but if it was there in the morning and it was there at night that would be fine in other words according to if would remove the upon him on Shabas day and then they would be mass upon him again so could be it's a problem because it has to be done on chabas but from a perspective it wouldn't bother me because just means it has to be there so the price elaborates a little And the is going to segue and say that this will have ramifications in another area. It doesn't bother me. It doesn't say in the what that means. It means you can't go a whole night or a whole day without there being bread on the butt doesn't mean every single second and this is a classic we can learn how if a person learns one in the morning and one in the evening the says says says you would think what does it mean you can't stop learning you have to learn the whole day and the whole night but a phenomenal doesn't mean you have to learn the entire day literally if you learn a little bit in the morning and you learn a little bit at night you can Now incidentally it doesn't say in that part can say Yeshua what it says is but was he said that just like doesn't mean every single second but rather it means a little bit and a little bit so too when it says and it says it's a little bit during the day and a little bit I'll take it one step further I feel like even for a person only laying in the morningish He was with that. That's enough to be what was his biggest that you don't even have to learn. If you say that the paras respectively that's the third parish and you can with that stating that but don't tell this to the is going to think wow I don't have to learn all I have to do is is say I think Just the opposite mitzvah because is negligent to mitzvah and sometimes you won't want to lish but if he's told oh by lingish you can knock off two birds with one stone you can get the mitzvah of and the mitzv of rashi adds you can get all the school and the that come along from learning to then this may incentivize him and to the contrary he's going to learn it so two ways to look at it on the one hand you don't want to tell it to the because of the slippery slope the flip side is maybe it's a mitzvah to tell it to Either way, the Gomorrah says that although said your obligation by learning a little bit in the morning, a little bit at night and took it a step further and said that even if you link that's enough but the Gmorrah says not everybody agreed that way and the tells a story had a nephew his name was Ben and Ben came to his uncle Rabishal and he asked him a question he He said, "Somebody like myself, is it okay for me to learn?" So he told him, "Hey, let's let's take a look." So he went to he took out. He said, "It says, you have to learn. If you can find a time that's not day and not night, then that's okay to learn. But if it's day to learn and if it's night to learn because it says and at first glance what the means to say is argued with and he argued that and that is that when it says in the doesn't mean a little bit and a little bit but rather it means the entire day and the entire night and that's why told his nephew that even though you learn it doesn't matter there's no time to battle Because there's always a to learn based on this whole of how to understand the of this is not it's not a mitzvah. The whole is meaning is the one talking. He's telling Hashem wasn't commanding and obligating anything. He was giving him a Hashem saw how much loved as the said, I give you a I have you're always going to have but it's not if it's not it doesn't mean anything. It doesn't mean you have to learn a little bit in the morning a little bit at night. It certainly doesn't mean you have to learn the whole day and the whole night. All it is is a so they say over from the used to say that a person shouldn't treat his obligation to learn as a as an oil. I have to finish my learning. I have a quot that I have to fill every day. The reason is because it's an ongoing. It's not something that you can just off if it's something you have to do. I have to dive in. Okay. You checked off that box. Tyra is constant. It's you never from to learn. So it's not a box that you can check off. And [snorts] this is a it says what does this mean? The word meis the connotation it means to persuade somebody but it's always a negative connotation. You're trying to get someone to do something that's bad for him. So usually when somebody's messes he's being it's just the opposite. The is talking about being it says we're talking about the idea of a mess. But what's Hashem is saying go away from doing things that are going to land you in he's convincing you to go away from. Why is gem called par? Because the mouth, the opening of gem is very narrow because all the smoke of gem gathers up around the entrance way and as a result you have to squeeze your way through. It's a narrow entrance. You'll think maybe the whole is very tight. There's another is also referring to it says. So those are the words we need right now and it describes as a very wide place. You would think says that someone that learns to is exempt from gem. Maybe even someone that learns to then later he's pish from maybe even that person's not going to go to it says that's in that maybe there's not a lot of wood in there's a lot of wood. Maybe you're going to think that somebody who does the right thing, he learns to and he merits not to go to gan. Maybe his wholear is going to be that he doesn't go to ganim. But who said there's a a positive? Maybe there's no and that's going back to that in regardless the brought a that talks about and in the context of of learning. actually interesting because the gumar is daring suck together. One P is in paracidv. The other PK is in Yeshmed. It's one. It's one long a lot of words, but some of the words are from of some of the words are from either way. One more and then we'll speak out. So if Yumipper falls out on Shabas, it impacted. If Yumipper fell out on Shabas, then it impacted the were eaten. You couldn't eat it on Yum Kipper. It wasn't. and you you couldn't cook it or Friday night. So when you're eating it on there was a little bit of an issue and said that they used to eat it raw said I heard from when the mission says used to eat it raw it wasn't really that came from Alexandria but because hated literally or disliked the they thought They were saying something derogatory. They ate raw meat. So instead of attributing it to the Alexandrian who really were the ones that did it, they instead attributed it to the historian. But because they hated her dad, he said was from he said I feel better. It wasn't my ancestors that did this. Regardless, regardless says the even though the Misha says they were, they really weren't it was really Alexandrian. Why would the hate the very sends us to a new and maybe we'll speak out some raid about that tomorrow, but for now we just went through one of the most famous garum in an absolute classic. a that discusses the in Yeshua where Hashem tells Yeshua which literally seems to suggest that to learn stating that said that was in something said regarding the laws of said it in the name of that it's not Not just that stating that says help not that way somebody like me that I learned this is Ben talking he said am I allowed to learn so you say go find a time that's not it's not where there's no and then you'll Yeah. In other words, then when it says that when it says in theor means a little bit a little bit when it says, it means literally the entire day and in the entire night. Says He said, "I heard a kasha from a kadesh." And the kash that he asked was an apparent steer between the we just learned and a very well-known another classic the brings upon it says in the we say it says in the I would say you have to learn Tyra the whole day. And if you can learn Tyra the whole day, how you going to work? How you going to be says, you know what it must mean? You do both. In other words, was bothered with it says but then it says so which one is it? Am I learning the whole day then I'm not in the field? If I'm on the field then obviously I'm not learning. said obviously it means you're supposed to do both. So it's true but clearly doesn't mean that all you're allowed to do is learn you have to learn but at the same time argues he said if you're going to go ahead and you're going to start with before you know it you're not going to be learning anymore and says there's no way to reconcile these It's not possible. You can't be and rather the must be describing two different. And they have other people doing work for them. And then they could be then they can't be properly rather the and it comes at the risk of but to reconcile the said is absolutely not possible says the a postcript to this there were many people who followed meaning they were they were and at the same time they And it worked out for them. They had they had it all worked out. Many of the followers and it didn't work out. They try to be realizing that if they're going to work in the fields bottom line is there's a between how to reconcile which is and which is in the second par of what's the big deal you do both and it's also said there's no way. It's not possible to be if you're going to be this brings and it's literally in seems to say you have to learn the whole day. He told that it's not possible to learn say and then here he says fine what's the big deal as well said that's going to be enough to be the mitzvah of here says if you're going to do you're already going to be it would seem at first glance to be it's interesting I found in also asks the but only asks the he doesn't ask so was bothered he says but for some reason he wasn't bothered and at first glance you think the two are and we're asking why wasn't bothered I was thinking is that if you take a look at right Here the we have over here is our gear is brings that had a different and the truth is that and also and I am on this right here he's and he brings a whole discussion what's the right gear in the test is it or they're both so is if it's MAYBE so I thought maybe like brings from the like talks about in his didn't bother him and I'm going to tell you another and that is the context over there is the beginning of Muhamm he was the chief of staff when the Jews would go to war. So he would lead the yidden into war and the says there was a script that he had to read. That's how he would begin his address to the this is a motivational speech and he would start. Why did he begin his address with even if you only have nothing to worry about? That's what that's what the was to that if you listen to the on that That's also bottom line says this is what would say you have the mitzvah of them because but the bottom line is what does have he didn't have the it's clear right there that's the that he's making to the other in the he spells out the bottom line is the bottom line is it's interesting was bothered with the stem not with the ste there's a lot to say regarding this there's some more pimple we'll just speak out one pleat and that is as it relates to the in two separate cases and as it relates to he told that it's not possible there's there's no time to learn I I can't help you there's no there's no time to learn this because you have to learn and here in said the last brings says every father has an obligation to teach his son. you go fight during the said I'm gonna leave and in his parish asks the obvious question says that was and was ra you have a steer in here says and here you have saying the brisk of we know the learn together said no if you want to be that's fine but there's no room fears and says says, "It's for that reason that because the Gmorrah says the Gmorrah says that worked didn't work." And it's for that reason the is like that. If a person wakes up in the morning, goes to work, he's not doing something wrong. He's not he's being there of stating that says the brisk that what's the not like but you have to it was only but it's there were a people that followed and it did work and it's for that reason said the briskov It's that there's a that even though it's true for the masses for the doesn't work but for the work and said that's that said for the masses. You know why? because but at the same time if a person wants to try to be from and he's going to follow the blueprint of what it takes to be that even though the is like there is a of that's and that's okay and that's what was saying the same said that as relates to My son, I want the best for my son. And [snorts] said that this is what the Rama means in the end of after the Ram talks about how their job is to be says the it's not only true for any person Any person that wants not only he has a right to be it's all going to work out for them just like Hashem took care of their even though they didn't work they didn't have field to work so to Hashem is going to take care of this as well has a right to say I want to be hashem will take care of me just like took care of the it's okay that's where I get that from is like the is because but as relates to the going to be different in other words what's coming out is that even though even though but at the same time there is a of and the relates to the but I want to tell you And that is the Mishna says this is a Mishna we speak at all the time because there's a on this mission that we speak at all the time it's somebody learns to ask etc. etc. says listen to this that in that there's a concept that a person could say I'm going to learn and I'm going to rely on is going to take care of me. Hashem will be maspic for me what it is I need. Hashem will work everything out for me. You see in that tomorrow there's such a mid. Now whose mid was it? It's said that you can do that says this is unbelievable. So in this Mishna said if a person wants to go like it's okay he can do it if this is talking which incidentally is a because it's not it's not but the bottom line is that's what says he SAYS IT'S happens to be of the opinion that holds that ordinarily but that's only for the masses that's only for the but that wants to go ahead and he wants to go and he wants to rely on that will take care of him it's okay to do maybe that's the maven but the bottom line is this is where does it come into the You see there's a that's the end of it's the same exact is predicated on and says you could also rely on being that's this is probably also part of the dilemma but the bottom line is is That is an idea must but this isn't in other words when the brisk was in that even though like if a person wants he can go like it's more than that that would suggest that you have a right to not go like you have a right to go like this is much deeper than that even was said that I'm only for the just like said But IT'S THE SAME for the masses said but at the same time he was say in a mission office that speak isn't just someone that teaches there's it's a general rule in all speak and you can take it to the nth degree you could be and rely 100% if that's the I don't know if there's a steer at all. It's true said but at the same time again says had a nephew his name was Ben and he came to his uncle and he said I want to ask YOU A QUESTION SOMEBODY LIKE ME I'M NOT ASKING YOU FOR I HAVE A personal question I want to know for me myself right now is Okay. And he told him back. He never told him it's never said it's that it's a m with it was like a backwards answer. He told him he never told him it was but it could be for the masses equivalent thereofness that's this is the even to that of it could be that's the beam to see So we know that the upon him all went down on Shabases. So it was on Shabas that the changing of the guard happened literally with the that were the guards the and it was also the changing of the breads. So that's when the old breads were removed from the and the new breads were put onto the that's when they were the and that's when they divided the in fact the were divided amongst the two mish that were changing in the B. Everything in a perfect world was supposed to go down on Shabas. The Mish [snorts] is going to give three examples, three of where it was done wrong and the implications of it. If the upon him was but the new put on until the day after Shabas and then the following Shabas they followed the rules and the two were burnt. Possible is everything is possible. The reason everything is possible is because the were not put on the sh the right time. The way it's supposed to happen is on Shabas you put the 12 breads. On Shabas you put the and then the following Shabas remains on the an entire week. The following Shabas you burn the you take the breads off and you divide the breads. That's not what happened. What happened was but the would put on half the shabas. As a result it's going to be possible. And therefore if there was piggle involved there's no piggle because in order to have piggle you need so you need that everything should be perfect other than the pigle not everything was perfect. Additionally there's noer and because the only time you have is if you're eating something that otherwise would have been this anyways would have been because of the never had the ability to be mon because it wasn't done properly. So there's no piggle, there's no noise, and there's no tong. Second, if the and the were both put on shabas. So far so good, but they will sometime during the week on Sunday, let's say, not the following. It's also going to be possible. Same thing. There's no because there's a problem. There's no noise at the because this wasn't mimon and only something that's has the chorus of see third case what happens if they were upon him and the both the so what was wrong here two things and the were both put on again it's possible here the says there's a way to correct just leave it on the leave the to the following shabas doesn't bother me. It's allowed to be on the longer than it's supposed to be. Now what's interesting is just to speak out as a segue into the gum because this will be the primary topic of the d is there's a difference between the first case in the Mishna and the third case in the even though practically they're very very similar. In the first case of the Mishna the upon were put on shabas the right time. It was the that were put on improperly. The were put on Sunday. In the third case, both the upon him and the were both put on Sunday. In the third case, there's a way to amend the issue. In the first case, there isn't. What was the way to fix the problem? Just leave it on another week. You don't have to make a pos. You don't have to burn it. Just leave it on an a whole another week. And the following shabas, you get a the what's the difference? Why can't you do the same thing in the first case? The will put on Sunday. themselves will put on just leave the another go through another cycle another full week and right if you can't be the and you can't eat the upon him you're going to end up with kachum that's puzzle that's a very bad thing we don't want that so why don't we just leave it there another full week and make it work ter is very simple because in the first case the breads were put on properly this is the to the breads were put on in the right time I meant you the kid [laughter] the breads were put on the whole time and being that the breads were put on the whole time put on the right time. Being that we put on the right time, you can't leave them there more than a week cuz they're going to be impossible because that you put the breads on in the proper time. The was once it's if it stays there beyond the time it's allowed to be there, it's possible. Now the of the is a very long it's a full week. It's allowed to be there a full week. It could be there an entire week, but past the week is allowed to be there anymore. Pass the week is ready to be in the third se the were not put on in the proper time then they were put on on Sunday the cedar was done in properly so therefore the was never if it was never there was never going to be a when is the when the next shabas comes around from that shabas until the following shabas will be a regular week it's never going to be but what comes out then from this is a little bit of that the only time the had the ability to bead upon is if it was put on the right time meaning we've had this discussion many times in we know that but there's two inades so before dam goes on the from any typical carbon that you're bringing the dam had to be in a cabin also was mad had to be mad only now the dam is ready to go so the cliches was mikadesh dam there's also A concept of being madly the only way the dam would be possible or possib the standard of how much you need to attain the level of not the same. You need more than you need. So that's can't be but could it bead? At first glance this is exhibit A. You see in the Mishna that if the will put on the on Sunday not on chabas Sunday that's now it's not so mean that it's not it's not going to become possible or the meter won't start ticking as it relates to until the following shabas comes and the reason is because only but maybe the could bead so you see in the Mishna clearly that a cliches cannot be madesh evenly biso and the garra now is going to ask a cash on this learn where's wellknown so it's in the morning and the one that was in charge would go at he would say go see if if it's time could we bring the if it came the person that saw the sun rising would say right the sun is rising it worked a little bit different the would say hey he would ask it is the whole eastern front very shining and that whose job it was to look would say, "Hey, indeed it is." Why did they need this long-winded way of doing it? Because once upon a time the moon was up and thought that it was the sun and they brought the carbon and they brought it to the had to go to the bottom line is is that once upon a time a mistake happened because they confused the sun with the moon. So right to make it very very clear they would say it's like this they should not have to take the carbon and end up burning it. The mish continues anytime would go to the bathroom meaning the mission just told the story and said that once upon a time they brought the carbon common at night. They thought it was the sun. It turned out it was the moon and they brought the carbon tot when they weren't supposed to. And what did they do with the big not only that was done at night is the that the now needs to be burnt in the even that doesn't have it has not a night was alive was not a night too you have to burn the was not a I understand. There's no way to undo it. because he can't undo the he can't undo the why that was done with a do you have to burn the clearly we don't want to burn the carbon so don't burn it why can't just put the back and do another so said I'll explain to you what this means no it's too late once you did the and you put it into aes that was the equivalent of the kabal you put it into the cliches Now ready gets kadush once it has kadush you can't put it back the problem is it gets kadush if you did it properly he didn't do it properly here the commit was done by law this is being done at night you're not going to do it at night said that you see from here anything that has a macro you can be in the macro in is says what's something that can be brought to it sounds like that is talking about like we spoke about earlier but that maybe could happen and this is why we're talking about this right now I'll ask you The third leave it until the following shabas. Leave it another week. It's almost two weeks. It doesn't bother me. Why doesn't it bother me? Oh, the reason is because the clock doesn't start ticking forina until Shabas comes. Because the could only be one. We say that the bread. This is a wonderful. So what do you do? But the problem is was also saying good. The riser says that if you do kamallaya, you can't put it back into the original. Why not? Because once you put the into the second, it was you can't put it back in. So what's going on? Is it said there's only one way out of this? You have to say there's a difference between case's case and our was talking about we did the it's the wrong time it's man why because you have to wait until the sun rises but the issue was of the sun is going to come up and then but as soon as it does it won't be man anymore so being that it's we've had this idea already many times is not considered in the laws of and as a result it's not so and could be possible as it relates to you put the bread on six days too early six days too early that's going to be an issue but has a followup question that you're telling me that is not so The was put on the sh on Sunday. Sunday can't be mad at Monday, Tuesday, Wednesday, Thursday, Friday, Friday night, it should be able to because even though this man is really shab's day so once it's not it's already which means that if you by the following Friday night it's already going to be which means morning it's going to be possible. There's only one way out. You have to say the idea is leave it there until Shabas, remove it before Shabas and then put it on again. So that's why you're not going to have that issue. But if it's going to be there the if it's going to be the Friday night, you're going to run into an issue. say if you don't have to say the raash still there's still a good and that is that the reason didn't bother me is because the actual was done in the time of man so it's as if the was never such a was done by is not man so even though is a problem but in terms of man it's not considered so that it bother me. But over here, the cedar of the was done on Sunday. The actual cedar was on in the wrong time. You're right. Once it stays by the following Friday night, at that point won't be but it's still going to have a meaning that the actual sud was therefore the clock doesn't start ticking until day and therefore you can leave it there a full week. You're not going to end up brought. So when were they eaten? It was eaten not less than two days from when it was baked but not more than 3 days from when it was baked. You couldn't bake. So it was baked on and it was eaten eaten on which is two days later the second day the cannot be baked on yontiff. It was baked. Thus is day one in the life of the is day two in the life of it's what happens if fell out is on Sunday. So then they baked it on Friday and they didn't eat it until Sunday. So Friday is day one in the life of the Shabas is day two and then when it was eaten it was that was day three was never eaten less than 9 days from when it was baked. And never more than 11 days when it was a ketabas on a regular shabas when everything was going smoothly it's you bake it on shabas you eat it the following shabas the day that you're eating it is day nine Friday shabas and then Sunday through shabas a full week so you have your nine days of shabas fell out of shabas so they couldn't bake it on shabas they had to bake it on Thursday so it's one extra day if was Thursday Friday only two bas. So if you had Thursday, Friday is so then they had to bake it on Wednesday. So then by the time you're eating it, it's already the 11th day from when it was baked. The baking of the night was only it wasn't that says can't be brought on. Now everybody agrees you can't bring on right that's why we don't say on chabas because the carbon was a carbon is the carbon the says that's the they used to say when they brought the carbon tahill right so that's the peric that they used to say and therefore on chabas we don't say visible couldn't bring a carbon t what about on yontiff were you able to bring the dharmas on yontiff or were you not able to bring the dus [snorts] what would be the reason you shouldn't be able to be what would be the reason you should be able to in fact the that holds that it's not it's based on that that it's only but the point is is that whether craving or craving said I always wondered the mand that holds and craven is it mid is based like we just said or is maybe it's only maybe the reason you can't do it it's a what would be the so suggests that maybe it'd be if you're bring a person who made took upon himself a he has to bring a carbon so he's going to say I'm going to wait till yontiff and yont I'm going to do it I know I can bring it on yontiff yont I'm anyways going to be in the base mikdash cuz I'm going to go be you're going to wait till yontiff it's going to end up being pushed off till after yont procrastinate. It's going to end up being after once it's after you're running into issues because so it could be it's only afraid that you may leave it. No, it's not true. You should know even it's not okay which is it's not it's because there is no tomorrow with you don't bring what you have to bring you see precedence there's a concept that even though it's still the is you couldn't bake you had to do what you must be that when it comes to there's no that's the case with regards to it's reasonable to assume that that's also the case as it relates to and therefore said that holds and I believe it's there's a lot more rate to speak about as it relates to today's dete We try to find some time tomorrow or the next day to speak out some of the RA.