Menachos 30

Today's daf is Menachos daf lamed. And we are seven lines from the bottom of daf chof tes amud bais. Omer Rav Yosef. Today's daf is being learned as a zchus refuah sheleimah for Chava Miriam bas Malkah Freda, [ __ ] ben Chaya Leah, Rochel bas Henya, Rivka Yittel bas Rochel, and Eidel Nechama bas Batsheva. Today's daf is also being learned l'iluy nishmas Tova Rivka Esther bas Yisrael Yehoshua. So, we're in the middle of an epic digression discussing the laws of stam, which is an acronym. It's rashei teivos, Sefer Torah, tefillin, and mezuzos. So, the Gemara omer Rav Yosef. Rav Yosef said, "Hani tartei mili omer Rav Bisvaram. The following two halachos the great Amora Rav said with regards to hilchos Sefer Torah, however, the tanyo chuftei. In both of these halachos have a braisa that blatantly contradicts what it is that Rav said. So, Rav is one of the great Amora'im of all time. Rav Yosef said that I heard two halachos that Rav said in hilchos Sefer Torah, and both of these halachos are contradicted by a mefurasha braisa. There's a chiyufta. There's a checkmate source the way what Rav said. The first one is, "Hadar amar Rav. Rav said, 'Sefer Torah she'yesh bo sh'tei teivos, a Sefer Torah that has two mistakes on it, b'chol daf u'daf, on any individual column, yeshaken, if you want to fix it, you could fix it. Shalosh, if however, there's already three mistakes, at that point you can't fix all the mistakes, but rather you goneiz, you have to go put it in genizah. You would have to put it in sheimos. You would not be allowed to use the daf. So, Rav said that if you have a daf of a Sefer Torah that has one mistake, two mistakes, fix the mistake and use it. If there's already three mistakes to fix, that much is already not okay. The Tanya Tuf Yosi continued and said, but there's a braysa that says m'fulash not like Rav because the braysa was discussing this very same subject and said shaloish yisakin. In the event that there are three mistakes, you could be m'sakin it. Arba yiganes, if however there are four, it's then that it requires geniza. Rav said that what's the magic number? Two versus three. The braysa says it's three versus four. The braysa is very similar to what Rav is saying, but also very different. It's not the same number, and as a result, said Rav Yosi, Tanya Tuf Yosi, from this braysa, Tanya, we learned in a braysa that discusses again these halachos in Yish by Daf Achas Lema, matzelos al kuloi. In the event that there's one perfect daf, we'll see the Gemara's going to discuss what the definition of perfect is, but in the event that there's one perfect daf, that one perfect daf is matzelos al kuloi, it's going to go ahead and it's going to protect everything else. As if to say that in the event that you have a sefer Torah that's made up of a whole bunch of different columns, and all the columns have too many mistakes, which according to the shita of the braysa is four mistakes, so it's a problem. Yiganes, that's only true if you don't have one perfect daf. If however you have one daf that's shlema, it's matzelos al kuloi, what you would have to do is of course fix all the mistakes that you have in all the dafin, but here's the point, you don't have to put it into geniza. Amora Rav Yosi bar Shmuel bar Marta m'shmei d'Rav, so Rav Yosi bar Shmuel bar Marta said interestingly in the name of Rav, v'hu d'chaziv rubai d'sifra d'saf. The only time it's true that a daf achas lema is matzelos al kuloi is if rubai d'sifra, if rov of the sefer Torah was written properly. If however rov of the sefer Torah wasn't written properly, at that point it's not going to be okay. Now, from the words of the Gemara, it's very susam. What does it mean roiv of the sefer shaper? If you take a look at the peirish of Rashi on the riff in the back of the Gemara, so Rashi over there says that what this means is that you don't have five or six mistakes. That's his loshon. So, it's true that if every single daf would have four mistakes, which ordinarily would require gniza, then a daf achas shleima is matzilus al kuloi. If, however, you have more than four mistakes, you have five or six, so now we consider it that roiv of the safer is already an issue because there's just too many mistakes. At that point, you're not going to have da loshon anymore that daf achas shleima is matzilus al kuloi. Amaleh by the Rebbe Yosef. So, Abaya, who of course is the talmid muvhak of Rebbe Yosef, he told Rebbe Yosef, "Let me ask you a question. As it relates to the halacha that a daf achas shleima is matzilus, what does it mean that it's shleim?" So, we taught that it's a perfect daf. We also said the Gemara is going to question more specifically what it means. He is beha hu daf sholish toismai. What would be if that daf is not mamash perfect? It has three mistakes. What would be the halacha? What's the chakira? It's not perfect cuz there's three mistakes, but three mistakes you can go ahead and fix. So, the question is when we say daf achas shleima matzilus al kuloi, does it mean it taka has to be perfect or maybe it's perfect enough where you're allowed to fix it? Three mistakes, according to the shita the braisa, you're allowed to fix. Does that be enough for to be matzel? So, this is the question that Abaya asked Rebbe Yosef Amaleh. So, Rebbe Yosef responded to him and he told him, "Hoyil ve is yaiv le iskunai miskin." I think the answer is very straightforward. Being that if there's only three mistakes, you're allowed to fix it, that makes it a daf achas shleima and therefore it will be matzilus al kuloi. So, it's true, it doesn't have to be 100% perfect as long as it's good enough that you can fix it, that would be okay. Another halacha. When we talk about three mistakes versus four mistakes, shitas Saboraicha, Rav said two mistakes versus three mistakes." Honey, really, this is all true. Khaseiros, this is true if the mistake was that we're missing a letter. Aval, yeseiros, but let's say you have an extra letter, less lamba, then we're not boxed into this year, and even if there's going to be four mistakes, Rashi says, "Even at that point, it's going to be okay." So, if you're missing So, what does it mean then? You're sacking, you have to insert the letters that are missing. That's when you have this quota, up to a certain amount. Yeah, beyond a certain amount, not. But if you're dealing with yeseiros, then already less lamba. So, the Gemara says, "What's the difference?" Khaseiros, my time aloy, amar Rav Kahana, Rav Kahana said, "Mishum demexi kimanuma." Because it's going to look like a leopard. Right, what does that mean? It's going to look spotted. If you're going to go and insert a letter here and a letter there and a letter there, so those areas are going to be not so symmetrical, and they're going to bulge out at you. So, when you're looking at the daf of the Sefer Torah, you're going to see this, you're going to see that, as opposed to just seeing one nice daf. Being that it's mexi kimanuma, or it looks like the spots on a leopard, or the spots on anything, it's for that reason it's khaser a little bit in the proper tzura of the Sefer Torah, and it's for that reason it's not going to be okay. Now, just appreciate a little bit better. So, what if it's mexi kimanuma? Pashut, it's because there's a mitzvah zakayli vanveo. We learn from there hisnayu fanav demitzvos, and one of the main halachos in hisnayu fanav demitzvos is you have to have a Sefer Torah now. Right, if you're not going to make a Sefer Torah now, then what are you going to make now? That's the foundation of everything. So, if the Sefer Torah is going to be mexi kimanuma, it's khaser in the zakayli vanveo, and it's for that reason it's not going to be okay. Agrah mud Rabba, Agrah who was the shver of Rabba, aval yeseiros besifrei. He had a Sefer Torah, and there were a bunch of yeseiros. As it happened, he came to Rabba, he came to Rabba, amalei. So, Rabba told him, "Don't worry about it." Because like amaran, this that we have, again, this magic number of two versus three or three versus four. That's what it says. I will use this lesson more when it comes to it's not initial. What you have to do is is just scrape off it says those obviously have to fix it. But as long as you fix it, that in and of itself is going to be okay either way. So Joseph began today's stuff by telling us there were two that are in the two of them both of them are from a bracer. And then went on to tell us the first one. What was that? It says that it has two of them before we start you going to say this. We know what means not but either way because the price of says it's not two three but rather it's three four. Now we're up to the second one. What was the second one that said in the laws of safe that's two of them. I have said somebody's writing a Torah and now he's up to literally the last of the safe of Torah. He can finish it but he will inside even if it means it's going to be finished in the middle of the page. It's okay. You would think maybe that the way to finish a safe of Torah is the last line should be on the bottom of the commission line. It could be in the middle of a right sometimes ends in the middle of a but that purposes it's like a day off or the closest you'll ever get to a day off in the world of so I have said that when you're writing the safe of Torah you can do it the same way. You can finish it but inside that's something that's going to be fine. So and what was the two of them that I mean master from a bracer somebody's writing a safe of Torah and he's up to the end of the safe of Torah but inside you should never finish in the middle of the kid there should go in there like you find a safe of sometimes finish a in the middle of the so back in the day they were of course like they still are today but they were also it was a popular thing. People would write a Chumash on a parchment. Why didn't they just publish it then mass-produce it the way we do it today? Cuz there was no printing back in the day. So, a Chumash had certain levels of kedusha. Rambam talks about it and uh there's sugiyos ashahs, not for now. But a Chumash, when you're writing it, you're allowed to finish the Chumash b'emtza daf. So, says the braisa, when you're writing a sefer Torah and you're up to the last page, loyigmor b'emtza daf. Don't finish it in the middle of the daf. Kiderech shegoymeihu b'chumashin. Ela, what should you do? You should get creative. You should get artistic. And you should try to make the last daf in a way where it's going to look nice, A, and B, it's going to finish with the last word being on the last line. Mikatzeh v'holech ad sof hadaf. What does this mean? So, Rashi gives us a picture. Really, just look at the picture and no need to say anything. So, basically, the first line is going to be a regular wide line, and then mikatzeh v'holech, each line gets a little narrower and narrower and narrower and ends up being shaped like a a V, but the bottom line is that that's the way you're supposed to head and go ahead and do it. So, what's the point? Rav S'adya Gaon says a sefer Torah b'oligmar goymer v'afilu b'emtza daf. V'tanya tzu Rav Ada, does the braisa not say the way the braisa says it's true when it comes to a Chumash you're allowed to do it that way? But a koisev sefer Torah loyigmor b'emtza daf kiderech shegoymeihu b'chumashin. Ela, rather, mikatzeh v'holech. The Gemara says, "Kikamo Rav, that not this Rav is not necessarily a tzufta cuz you can always say that what did Rav mean when he said a koisev sefer Torah b'oligmar goymer v'afilu b'emtza daf?" He meant b'chumashin. Rav Ada Gemara, "Come again?" For sefer Torah kama, he didn't say chumashin, he said sefer Torah. It's very, very different. So, the Gemara says, "B'chumashin she'al sefer Torah." Maybe what he meant was the Chumash in the sefer Torah. What does that mean? It means when you're up to the end of sefer Bereishis, the end of sefer Shemos, Vayikra, Bamidbar. So, that would be considered the end of the Chumash, one of the chamisha chumshai Torah of the sefer Torah. So, it's true, he's handling a safer Torah, he's not holding the Chumash, but the Chumash of the safer Torah did this halacha that if you want to finish it in the middle of a page, you could. It's not a kasha from the braisa because the braisa is talking about the end of the actual safer Torah, it's talking about the end of safer D'varim. But, the Gemara asks another kasha. Anyvo, Amar Rebbi Shimon bar Abba Amar Rav. Rebbi Shimon bar Abba said in the name of Rav Gidal Amar Rav Abba said in the name of Rav. So again, it's Amar Rebbi Shimon bar Abba Amar Rav Gidal Amar Rav. So, Rav Gidal is a famous talmid of Rav. But, this is Rebbi Shimon bar Abba who's saying over in the name of Rav Gidal who said that he heard from his Rebbi Rav le'einei kol Yisrael, those are the last words in the Torah. Le'einei kol Yisrael be'emtzah daf. If you want it to be be'emtzah daf, it could be be'emtzah daf. Now, lechora, Rebbi Shimon bar Abba is saying what he heard from Rav Gidal who's one of the big talmidim of Rav, where he said meforesh Rochel bishvil Katanah, that le'einei kol Yisrael could be be'emtzah daf. It's not just the Chumashim she be'sefer Torah that could be be'emtzah daf, it's the actual le'einei kol Yisrael which would then mean we have a two of them left. But, the Gemara says it could be ha hi be'emtzah shitah itmar. What Rebbi Shimon bar Abba was saying in the name of Rav Gidal in the name of Rav, le'einei kol Yisrael could be be'emtzah daf, meaning in the middle of a line. Doesn't have to finish at the end of a line, it could be in the middle of a line. And by the way, that picture that we saw where Yemakatzvei Ha'eilach, it's taka finishing in the middle of a line. That's what he meant. So, he didn't mean that it could be in the middle of a daf, it has to be the last line on the daf, but if you want it to be in the middle of the line, that's going to be okay. Now, the Gemara says that there was actually a machlokes among the Rabbanan how to understand this ha hi be'emtzah shitah itmar. Rabbanan now made the Rabbanan said af be'emtzah shitah, that what Rav meant was that if you want to finish it be'emtzah shitah, you can. And kal vachomer, if you want to finish it be'emtzah daf, you can. Because it's actually a bigger chiddush that you should be able to finish in be'emtzah shitah than it is you should be able to finish in be'emtzah daf. So, be'emtzah shitah, it's okay, it's af be'emtzah shitah. Certainly, it's going to be okay be'emtzah daf for Rav Ashi and Rav Ashi said that it's dafka the emsa shita but if you want to finish in the middle of daf, it's not going to be okay. The what's the emsa shita dafka that the emsa shita is okay but the emsa daf is not going to be okay. So, what was the edoch of Rav? Rav said save the Torah and goymer. The emsa hadaf. What was the first goyzer save the Torah but goymer the emsa hadaf. So, at first glance, this seems to be a stira in Rav from the first brisa. The more tried getting out of it by saying maybe Rav didn't mean that you could finish the last daf of the actual save the Torah the emsa daf. Maybe he was referring to the emsa daf. The end of berishis and the end of the end of the end of bamidbar but the more said it can't be because we know from one of the of Rav Rav in the name of Rav in the name of Rav where he said before in all of Israel the emsa daf. You see clearly he was talking about the end of the actual save the Torah. And then the said I don't know if that's all right because it could be that what Rav and Rav heard he was talking not about the emsa hadaf. That was the emsa hadaf shita and could be as it relates to the emsa shita over there it's going to be different. So, when Rav said that save the Torah and goymer the emsa hadaf, he is clearly talking about the emsa hadaf. That's talking about the emsa save the Torah. And when Rav said in the name of Rav in the name of Rav that all of Israel you can write the emsa daf, what he meant over there was he meant the emsa shita. And if that's the emsa shita, so again it's not going to be the emsa daf member of Rav is not why not? Because that's the save the Torah daf and the in all of Israel member of Rav is not because that's the emsa shita stating that the tomorrow then brought a market with some Iran that if Rob said that you can finish the in a call you so but I'm Sasha that does that mean certainly you can finish up inside out or does it not mean certainly can finish up inside out as relates to push out in the tomorrow just to close the loop on this part of the bath what emerges is if you hold that if Rob said that I'm Sasha that's okay and certainly it's going to be okay as it relates to that I'm Sasha that well then it's Tanya to of data up so then Rob at the end of the day is checkmated there's no way out you can't tell me who machine Shabbat off because he said I'm a forest by the in a call you so and you can't tell me but he only meant that I'm Sasha that cuz if it's true but I'm Sasha that certainly is going to be true but I'm Sasha that which then means it's going to be a Tanya to of data up if however this market to say that but I'm Sasha that you can finish it but maybe but I'm Sasha that is more common but I'm Sasha that you can well then there's no Tanya to of data up Joseph began the bath by saying I need to talk to me we all my rabbits foreign with Tanya to of data harder and either clearly he was of the opinion that what emerges is that Rob's sheet that is true by the in a call you so like I have said the name of the dealer said the name of Rob and that even though I keep I'm Sasha that it's marked but certainly it's going to be true but I'm Sasha that we have a more for sure braces a crisis of a tire up but I need more like my pants are that that's what I have Joseph said Tanya to of data either way it was a drop confusing but two memories of Joseph said Rob said and tire up both of them were checkmated from braces what was the first one if there's two mistakes what's the definition of a mistake has say Royce the Alaska is you second three mistakes you don't know is Tanya to of data cuz there's a price that says three mistakes you can actually fix it's only when it's four mistakes where it's going to be a gun is the second Alaska is that Rob seemed to say that if someone's finishing a safe at tire and he wants to finish the in a call you so but I'm Sasha that's something that's okay It's a foolish surprise that says that it's not okay. Now it's related to the second member of Rav. There's a little bit of controversy. Did Rav actually say what Rav Yosef was suggesting Rav said? There's mocking out. You could say that he was talking about the mission of the Torah. You could say he was talking about the Torah, but in the way that Rav Yosef had his Torah. Both members of Rav are connected a brice. Moving along. So the Torah is going to take a rest a little bit. Now it's not going to feel like such a digression. And the reason is because it's me in the Indian Indian. We're going to continue in the Sugya of stop. But it really is a digression because the point of this next move of the Torah is the Torah is going to bring another member that Rav Yeshua bar Abba said in the name of Rav Gido in the name of Rav. So it's not every day that you meet the Amora Rav Yeshua bar Abba. And Rav Yeshua bar Abba seemed to have been a student of Rav Gido who underrated is one of the greatest student of Rav. And you hear different Halachas from Rav Gido in the name of Rav. We mentioned one which was Negaya the Sugya. The Torah now is going to mention the others as well. So the Torah says Rav Yeshua bar Abba Gido another classic. The last episode coming in the Torah in the base of Moses. When we call up somebody for an Aliyah, there is one person that has to get the Aliyah. Meaning you can't make a half sucker in the last episode again of the safer Torah. Come on sir. The Torah who must this be? Like the like of Rav Shimon. It's probably not like Rav Shimon. Who's Rav Shimon? The Torah says at the very very very very end of the Torah. It's one of the last episode again Moses ever does ship. That Moses left this world. And the Torah says Moses because of the Moses. Who wrote the safer Torah? Moses, right? Moses wrote the Torah. But it was written by Moses. But it was written by Moses. So how's it possible that Moses Rabbeinu writing? Must be he's alive, that he died, right? Doesn't make sense. Rather, you have to say wrote up until those words. Me can from that point on cause of Yeshua bin Nun, Yeshua bin Nun already took over. And others say it's from the that said. It's and some say we're not sure who said it, but regardless, a major and that is the last in the Torah from not written by Moshe rather they were written by Yeshua bin Nun. That would mean that when Moshe Rabbeinu left this world, his was Now, if the was even one could you say could tell take the place it in an but the point is that take the if it's it's not a Now, from the fact that Moshe Rabbeinu was told take a that means Moshe Rabbeinu of had a perfectly completed can't tell me that when Moshe Rabbeinu died the was incomplete and it was completed by Yeshua bin Nun. You have to say that what does it mean how come Moshe Rabbeinu write that up until that was talking to Moshe Rabbeinu communicating with Moshe and Moshe would write he would say what he was writing. So Moshe Rabbeinu would hear from he would write that's one thing he did. Another thing is he's telling what it is and he writes. But from those on I communicated to Moshe and Moshe Moshe was only this way explains the here. Elsewhere explains it differently. This is the way explains it here. Moshe Rabbeinu only wrote but he wasn't and not only did he only write he wrote a he wrote it with tears. He's writing so it was something that he wrote in a very very emotional way. And Rashi and Emma, and Gamara a muscle to this concept, a possuk in Yirmeyahu, which is an interesting muscle. It says, "L'hallow v'yimalem boruch mipiv." Yikra Elai is kol hadvorim v'ani koisev al hasefer b'yad. Rashi says that what we learn from the muscle is that Yirmeyahu was communicating to his talmid Baruch ben Neriah, and he was telling him what to write. And he says, "Over there, Baruch ben Neriah was writing, but he wasn't saying bal peh what it was he was writing." So it seems the normal way to write is you say and talk about what it is you're writing. But Baruch ben Neriah wasn't doing that. And Rashi says the reason Baruch ben Neriah wasn't doing that is cuz in that possuk, what Yirmeyahu was communicating to Baruch ben Neriah was Eichah. And being that it was something that was very haunting, so he didn't want to say it out of his mouth. So he only wrote it. But here's the point, that just like Baruch ben Neriah wrote without talking, so too Moshe Rabbeinu wrote the last psukim and he wrote them without talking. Here's the bottom line. Rebbi Shimon bar Abba said in the name of Rebbi Yehudah said in the name of Rav, the last eight psukim in the Torah from "V'yamas Moshe" ad "V'edah." Hashem, Yochid Kora, he's in the Beis Haknesses, only one aliyah. Why? Must because there's something unique about those eight psukim. So the Gamara "K'man d'leika Rebbi Shimon?" Is that member d'leika Rebbi Shimon? What does it mean d'leika Rebbi Shimon? D'leika Rebbi Shimon that says that even the last eight psukim were written by Moshe Rabbeinu, cuz if even Moshe Rabbeinu wrote those last eight psukim, o be it b'dema, o be it he's writing and he's not talking, so there's nothing so unique about those eight psukim. If there's nothing so unique, so why should there be a halacha that you can't make any afsakas? Bishlama according to Rebbi Yehudah, "V'teima Rebbi Nechemya," that those last eight psukim were written by Yehoshua bin Nun, so I understand that they're extremely unique. They weren't even written by Moshe Rabbeinu. Ein lo chein unique b'eilu misu. So that's why Yochid Kora isn't in the Beis Haknesses. That's why there's an idea that it should be done by one oleh l'Torah. If, however, Reb Yehoshua bar Abba, Omar Rebbi Yehudah, Omar Rebbi Abba was going l'iba d'shitas Rebbi Shimon, who holds the most of all those last eight just like he wrote the rest of the Torah. So then what's so special? What's so unique? Why would you say it's something? It's a very obvious response and that is the same as Shimon. You could always say that this memory is going according to Shimon. Why the eight at the end of the day there is still something unique about those last eight you just said. Most of all was and he wasn't he was a better and being that it was done in this unique way, so therefore it's included Torah of Torah. Now this is also the same as this when we went we spoke at some brisk related to this so there's several related that very very much talked to this which gives us the license to do what we do and that is go fighter. Another member that brought the name of in the name of another classic. Somebody purchases a safe of Torah in the so somebody buys a safe of Torah. It's as if he a in the if somebody writes the safe of Torah now all of a sudden he as if he received the Torah from all of a sudden if somebody buys a safe of Torah and then he's and all of a sudden even if he didn't write the entire safe of Torah but it was just he he just edited that one letter that's enough for it to be either way. Again up there with one of the bigger members in us. How to shook the mix of a shook. Now you know what's interesting it's not even clear if somebody buys a safe of Torah is he a mix of what does it mean mix of a shook. And if you write it it's as if you are from all of a sudden. Does it mean you are a mix of a? Yes or no it's not clear. We're talking in riddles over here. This guy is a chiyuv mitzvah min ha shuk. The other one was mekabel it min ha Sinai. But this person is walking around confused. He's not sure. Do I have to write it again? Yamei No. Presumably if you wrote a sefer Torah, you were mekayem the mitzvah. How else are you mekayem the mitzvah if not by writing it? Now, this lashon kinu kiblu min ha Sinai is umar el dore shaini. We have to save this word for like a chumesh something you have to understand a little bit better. But as it relates to lekach sefer Torah min ha shuk, that's chiyuv mitzvah. What does that mean? So if you take a look at Rashi, Rashi addresses it right away. Umitzvah over that. The person did a mitzvah. If he would have had a kasev, have a mitzvah yiserafeh. It would have been a bigger mitzvah. So if somebody buys a sefer Torah, kachiyuv mitzvah min ha shuk dami means he chapped the mitzvah. That's what it means. He chapped the mitzvah. Now, the lashon of chapping is a little bit of a derogatory connotation cuz he didn't do it in the best way. But at the end of the day, you one of you are mekayem a mitzvah, you're mekayem a mitzvah. So a person could be mekayem the mitzvah of kesivas sefer Torah, which is the 613th mitzvah in the Torah if you're keeping score, by not necessarily writing a sefer Torah or appointing a shliach to write the sefer Torah on your behalf, but by simply purchasing a perfect sefer Torah. The greatest kasha on this gemara is from another gemara. A gemara that says Sanhedrin daf kaf alef where the gemara says that if somebody inherits a sefer Torah from his father, he has a mitzvah to go and write his own sefer Torah. You can't be mekayem the mitzvah of kesivas sefer Torah through yerusha. Everybody asks the kasha. What's the difference between buying a sefer Torah or inheriting a sefer Torah? In both cases, you have a sefer Torah. In both cases, you didn't write it. So if kesiva is me'akev, then it should always be me'akev. And if it's not me'akev, it should never be me'akev. Truth is, what's the pasuk in the Torah from where we learn that there's a mitzvah to write a sefer Torah? V'ata kisvu lachem es hashira hazos. So it sounds like you takke have to write it. But then the Mamon of Shach, if you have to write it, and that's why yerusha is not good, then lekach sefer Torah should not be good. And if kiss was loved after, so then if you buy it, you're making the mitzvah of Yasha and you should also be making the mitzvah. Again, this is an Indian that we've spoken about many times over the years. That was then that matter I related rate bites, which lets us move along here in the Sugio and really return to our regular program. The last few classic memories where Rabbi Shua Barabba sounds like it would have been to hear Shua Rabbi Shua Barabba because he's banging out big Halachas. Sounds like he gave Halachas all like fun rate almost like a an version of the but we're ready to return now back into the weeds and another price of discussing these Halachas basic Halachas related to say for terror to fill in the Mezuzah. If somebody wants, you can make a Yuria for a safer terror Halacha Halacha. Halacha Halacha. So if it there is made of parchment, right? You take parchments and you sew them together. You're never going to find one parchment one Yuria that's going to be so wide that you could write a safer terror on. So what the say from those they take a Yuria and another Yuria they sew it together and another Yuria and they sew it together. All these Halachas are governed by Halacha Halacha Halacha different Halacha. A lot of which we're going to learn now in these next coming days. But the Yuria says the price of couldn't be too wide. It couldn't be too narrow. So it has to be wide enough where you can write at least three Halacha. So a Halacha would be a column. Column column column. Three columns side by side but shouldn't be so big that you could write more than eight Halacha. So it's anywhere between three and eight. Halacha Halacha the Halacha Halacha Halacha that's already not okay. Additionally Halacha Halacha Halacha Let's say you have the Yuria that's the right size. Can I squeeze in more? So, let's say I have on that a bass shmuina dafin. That's the maximum share. But, I'm going to write in oisios kitanois. So, I'll be able to get nine dafin into what really should fit normally eight dafin. So, says the brysa, that's not okay. And the reason is cuz it's going to look like an igaris. It's going to look like a letter. It's going to look like a brief. It's not going to look like a safer. Additionally, although you might be dafin, you shouldn't take that same space that fits eight dafin and only make, I don't know, two dafin. And the reason is because it's going to be very hard to keep track. You're going to have a a line that's going to be, I don't know, a foot long. So, how are you going to read it? It's going to be very hard. You're going to start getting confused. What line was I holding at again? You're going to need that pointer like to really do its job. It's not going to be so easy. Okay. So, what's the width then of the daf? Meaning, the daf itself, it sounds like can't be too small then it's an igaris. You don't want it to be too wide. But, they say in a mishpachas So, what's the rule of thumb? Here it goes. El ke goina mishpachas seichem, mishpachas seichem, mishpachas seichem gimmel pa'amim. Wide enough that you could write the word mishpachas seichem three times. That is 10 letters in a mishpachas seichem. So, apparently it sounds like 30 letters. But, if you look at the poskim, the poskim say something interesting. That if the share was 30 letters, he would have just said 30 letters. So, why are you telling me the mishpachas seichem, mishpachas seichem, mishpachas seichem? The truth is cuz not all letters were created equally either. You have oisios kitanois and oisios gidolois, right? The lamed is a big letter. The yud is the kitanish of oisios. So, mishpachas seichem, mishpachas seichem, mishpachas seichem is not just a cement of 30 letters, but you have to look at the nuance of these letters and it's based on that. Again, this is halacha l'maaseh if you're a sofer, that we come up to how wide or narrow each daf is supposed to be. Let's say you have a yeriah shmuina dafin. Let's say you have a yeriah and it's nine dafin wide. So, what do you have to do? Cut it, right? It's too wide. It's like between three and eight. So, like conversation if you're going to cut it, don't cut size of three and then another one of six. Do four here and do five there. Why? Because the more symmetrical it is, the nicer it's going to look. And in the world of you have a narrow one and then you have a wide one. Four and five are almost the same size. So, this is a a better way of doing it. But, I'm worried another but These are of all the of how wide, how narrow. This is all when it comes to the end of the safer, right? If you're up to the last of the safer. So, on the top of the we talked a little bit about the last which sounds like is unique. When it comes to the last then I feel that I feel that if you want you can write one if you want you can write one so the is going to explain that So, right at first glance what does it say sound like when we say sounds like when you're up to the last just write one across the way you would write a and you're going to be good to go. It's not true and the reason it's not true is because we saw on the top of the till that you always have to finish the safer at the bottom of the page. So, for the last sounds like you can have one line and then everything else is going to be blank on the bottom. So, did you not pay attention to the beginning of the right of course that's not going to be okay. You have to say but I have to have What it means is that you're going to write one on one which means that you're going to end up writing not one across but you're going to end up writing one down. So, you're going to be in Indian of finishing the safer Torah on the last line and you're going to do it by I don't know maybe having one letter on one line another letter on another line another letter on the other line. Now why would that technically not be okay? Because you're going to put one letter on a line that should not be fine. We're micromanaging exactly how we write each one of the lines. Right? You don't want it to look like any garish. You don't want your end up to be meshuited this. The truth that is true of the Gemara but it's only true but it's only true meaning everything up until the last page. But when it comes to the last page then it already went more lenient as it relates to this. You want to finish it on the last line we are going to allow you to go ahead and do this as the Gemara more halacha is sheer gilyon. As it relates to the gilyon to the gilyon is the blank space of the safer Torah. So the bottom on the bottom you have to have a tefach no more than twice on the top to the top of the margin should be three twice. How much space does it have to be between each individual daf? Can we it should be the width of two twice two twice. When it comes to a right till now we're talking about a safer Torah. What about a no matter how much it's twice it's three twice. No matter the margin on top of twice or as relates to the space between the daf it's completely right it's the width of a thumb. Going back to the safer Torah in between lines can we shoot So how much space does it have to be in between the actual lines the amount of space you would need to actually write a line? How much space in get down there the size of a small how much space between can we put that side just like the size of a person should never make the smaller or maybe we shall not for maybe we shall not for maybe we shall not for maybe we shall not for maybe we shall not for maybe we shall not for maybe much as we're concerned with the amount of blank spaces as it's going to be from the bottom to the top, it's going to be between words, even between parshas, but that paid the always is going to have to yield to the paid of making the oisios look nice. So we care more about what the oisios look like than we do with regards to what the margins look like. So in the world of the Ksav Arameo, we care about the oisios, we care about the margins. But there's a precedence. And that is we care more about the oisios than we do about the margins. So if you're stuck right now and you have to make a quick decision, you have to triage, do I compromise on the oisios or do I compromise on the margins? That's the shalaha. Never compromise on the oisios as a result of the margins. Another alaha Let's say you have a a word that you're up to writing and it's five So sometimes you could write outside the lines, right? But you shouldn't have two letters that are going to be inside the daf and sholish chutz hadaf and three outside the daf. Ela, again, you're only doing this if you're forced to do this. It should be sholish b'techa hadaf. Try to get three oisios in the daf to make them a drop smaller. V'shtaim chutz hadaf and two outside the daf. This is not the way to do it with shtei oisios. Let's say you have a word that's only two oisios. Lo yisrekenu l'vein hadafin. You shouldn't put them in between the two dafin. Like that's a small little word, it's two oisios. I normally would put two oisios on the margin, right? Cuz if I stuck with that five letter word, I could put three in and two out. So I have a whole word that's two. Let me put it there too. No, the whole word we don't want you to do this. But rather what you should do is You should put it in the beginning of the next line. If somebody made a mistake with regards to the shame of Hakadosh Baruchu. So what was the mistake? This is a person that's writing a sefer Torah and he forgot to write the name of Hakadosh Baruchu. So what now? So there is a concept of taking a word and putting it in the margins, right? Putting a little like asterisk or a little something where right? You put it in between the lines like you would do if you were writing a letter. And you could do that. You could do that when it comes to a safe of Torah. But the shame of Hakadosh Baruchu because of its and kedusha side, we understand it's going to be treated a little bit differently. So, that's what's going to go on now in the latter part of this bracha. So, if someone made a mistake, forgot to write the shame of Hakadosh Baruchu, so interesting psak. Gorer es mashehu kasef, you should scrape off the word that you already wrote. Vetoyle es mashehu garah, and take that word and suspend that. Vekoisev es shem Hashem b'makom hagrar, and write the shame of Hashem on the place where the previous word had been written. Divrei Rabbi Yehuda. So, poshet is achshav. Somebody wrote Vayoimer and the next word he was supposed to write was Hashem. But he forgot to write Hashem. So, Vayoimer Hashem Elohim, right? Vayoimer he wrote Elohim he wrote, he forgot to write Havaya. So, you're not going to put a Havaya in between the lines because it's the shame of Havaya, you can't do that. So, what you're going to do is you're going to be gorer the word Vayoimer. Gorer means to scrape off the ink. And then you're going to write Havaya where you wrote Vayoimer, and you're going to take the word Vayoimer and you're going to put it in front of Havaya in between the shuros. So, instead of being toyleh the shame of Havaya, which is inappropriate, you're going to be toyleh the word Vayoimer. So, you're going to scrape off the word Vayoimer, write the shame of Havaya where the word Vayoimer had been previously written. And now you're going to be toyleh the shame Vayoimer. Whose shita is this? Divrei Rabbi Yehuda. He said, "Af toyleh es Hashem?" No, you want to be toyleh, you want to suspend the name of Hashem? That's something you could do. Rabbi Yitzchak took it further. He said, "Af moichek vekosev?" He said, "Saying that you have to be gorer? You don't have to be gorer. If you want, you can go and you can be moichek." Now, what's the difference between being moichek and gorer? Right? We described goyr as just really erasing it, scraping off the word. Mykhyk obviously means to erase, so what's the difference? So, Rashi says, "Dibra maskum mykhyk." It's the third line from the top, but you check the law, that's the difference. Mykhyk means to erase it in the old-fashioned way. That's something you could only do when the ink hasn't dried yet. Once the ink dries, at that point you can't be mykhyk it anymore. At that point you can only be goyr. So, what's the shita of Rabbi Yitzchak? He holds you could be mykhyk for kisei Hashem al amkhak. So, again, he holds a little like Rabbi Yehuda. He holds that you're going to get rid of the original word, you're going to replace it with the shem Havaya, and you're going to suspend that other word that you had removed. But, whereas Rabbi Yehuda said you're goyr it, according to Rabbi Yitzchak, you could even be mykhyk it. What's the chiddush that you could even be mykhyk? Rashi says, "Af al pisha in a halacha kakh k'goyr." Because really, in terms of hidur, if you're mykhyk it, the sefer Torah is not going to look as nice as it is if you goyr it. And it's for that reason, according to Rabbi Yehuda, you can't be mykhyk. You wait until it dries, you goyr it, and that's when you do what you're supposed to do. According to Rabbi Yitzchak, you could be mykhyk for kisei Shem Hashem. Rabbi Shimon Azuri omer, Rabbi Shimon Azuri holds k'al Shem kulo tayluy. M'kisa ain tayluy. If you want to be tayluy to Shem Hashem, you could. That was shitas Rabbi Yosi. But, you can only be tayluy the entire name of Hashem. If you want to be tayluy m'kisa, that's not something that's okay. Rabbi Shimon Elazar omer, that's the fifth shita. Rabbi Shimon bar Yochai omer, in the name of Rabbi Shimon bar Yochai, "Ain k'siv v'ain ashiya Shem." You're not allowed to write the name of Hashem loy al makom hagrar, v'loy al makom amkhak. You can't write the shem Hashem not on top of an area that you scraped, and not on top of an area that you erased. V'ain tayluy oiso. And you can't be tayluy either. So, you're stuck. And again, the reason you're stuck is because the shem Hashem, you have to have be extra careful with. I can't put the shem Hashem on top of the makom amkhak, I can't put it on top of the makom hagrar, and I also can't be tayluy. So, now I'm really stuck. There's nothing I can do. K'tsa d'oiso, m'salek es ha'area kula. You get rid of the entire area, the gunza, you put it into ganiza, and then you rinse and repeat. You start all over again. So, the bottom line is the last part of the brice that discussed somebody that was to your besha. Somebody that's writing a safer Torah by mistake he didn't he skipped the name of I call this baruch. The question is what should you do now? So, we have five shitas. Rabbi Yehuda said you go and mash it up because of a mokum garah and you toilet that word that was originally there. Rabbi Yosi said just be toilet the sham. Rabbi Yitzhak said I agree with Rabbi Yehuda but I don't think you have to be goyer. You don't have to wait until the ink dries. You can do it right now. You can be moichek. You can do the same thing. Rabbi Shimon Shazuri says I hold like Rabbi Yosi that you can be toilet the sham but only the entire sham, not mixes of the sham. And Rabbi Shimon ben Elazar in the name of his Rabbi Rabbi Meir says that there's no etza because you can't write the name of Hashem on a mokum on a mokum garah. Additionally, you can't be toilet the name of Hashem and as a result you're stuck. It mar. We don't know Rabbi Chanina ben Rabbi Chanina in the name of Rabbi Halacha is toilet Hashem. You toilet the sham. Whose shita was that? Rabbi Yosi. You can be moichek for koisev. Whose shita was that? That was the shita of Rabbi Yitzhak. Why did Rabbi Chanina ben Rabbi say the Halacha? You could have just spoke belashon kitzara. He could have said Halacha like Rabbi Yosi. And why did Rabbi Bar bar Chanina ben Rabbi Yitzhak ben Shmuel say that Halacha is moichek for koisev? Whose shita was that? It was the shita of Rabbi Yitzhak. So, he could have just said Halacha like Rabbi Yitzhak. Meaning that my Rabbi walking into this medrish and talking as if there's no brice. There's five shitas. Everybody knows all these shitas. So, if that's the case, why didn't they just express their shita? So, the Gemara says I'll tell you why mishum da'af chilo. Because this long brice people used to confuse the names sometimes. People sometimes used to attribute shitas Rabbi Yehuda to Rabbi Yosi and shitas Rabbi Yosi to Rabbi Yitzhak and shitas Rabbi Yitzhak to Rabbi Shimon Shazuri and shitas Rabbi Shimon Shazuri to Rabbi Shimon ben Elazar in the name of Rabbi Meir and no one knows who said what anymore. It was way too confusing. So, R' Meir walked into Beit Midrash and said, "The halakha is like R' Shimon Shizuri." You'd say, "I don't know what R' Shimon Shizuri holds." "The halakha is like R' Yitzchak." "What does R' Yitzchak hold?" "Arukh ha-Arukh ha-Shulchan." Therefore, they took the easy, albeit slightly scenic, route, and that is they told you what the exact halakha is. Like this, you're not going to get confused with the names, but it's because of the af pe la that the Gemara said it, and Amemar presented in this way. We're going to stop here. By the way, the reason we're stopping here is because really this next Gemara, if we started it, it would take us into Amud Bet of tomorrow's daf. That's already tomorrow's avodah. So, we are going to exhale speak out a little bit of raid back on yesterday's daf. So, we said that we would try to come back to daf kuf tes amud bet, specifically the Gemara that discusses Bishasha al Moshe Rabbeinu. So, Moshe Rabbeinu goes up to Shamayim to be mekabel Torah, and he sees Hakadosh Baruch Hu is sitting, kavyakhol, and he's tying crowns to the osios of the Torah. Amar lo Hakadosh Baruch Hu, "So, Moshe Rabbeinu told Hakadosh Baruch Hu, Ribono shel Olam, bima kavyakhol, why are you doing this? To me, they don't make any sense. Is there someone that has a havana in them that's going to maybe darshan them at some point, and it's for that reason that you're creating them?" Amar lo Hakadosh Baruch Hu said, "Yes. Adam ha-rishon she-asid lehiyos besof ha-doros, R' Akiva ben Yosef she-asid lidrosh al kol koitz ve-koitz tilin tilin shel halakhos." Moshe Rabbeinu was all taken aback. He said, "Can I meet Akiva ben Yosef?" Hakadosh Baruch Hu said, "Yeah, why don't you sit in his shiur?" So, all of a sudden, Moshe Rabbeinu gets uh transfixed. He suddenly gets transplanted, I think is the right word, into this other world where he's sitting in the shiur of Akiva ben Yosef. He's eight rows in the back, and he sees R' Akiva darshaning, and he has ha-da'as he has no he doesn't really understand what's going on and he doesn't know what to make of it and then all of a sudden somebody asks and says oh that it's I'm not sure they just said I said that and and all of a sudden he's okay and then my goes to he says I understand if you have somebody on this level so why you giving the to me I want the to be given through you he says this great person can I see what reward he's going to get in the next world so said sure then all of a sudden again he's transplanted into a in Rome and he sees how some Roman person butcher is selling the flesh of cuz he had just been tortured to death and says and told him all of a sudden two hours as it relates to this matter the first order is the all of them all so went up to Shema when did this happen when did go up to Shema now obviously it was to be the right but more precisely when did go up to Shema in to be the day I think if you'd ask the man on the street I'm not to think just I want to instant response he would say what do you mean my love see my see my by the way this ties into the room of and all of that right when was the day on behalf of he was my in I then there was that were disseminated then went to Shema in for 40 days and 40 nights like all of that and that's when this happened so when went up to in for 40 days and 40 nights it's then that he had this visual where he sees I could just borrow your the song lyrics that's where he gets to meet the great who's going to live beside him and then that this tomorrow took place. There's another tomorrow that discusses that tomorrow believe it or not is even more famous than this tomorrow. That tomorrow is that on the base in the of I'm ready to open baby. I'm ready to open baby said I'm ready to open baby I'm So the story is told that we pray my real baby nano. Why is there a human being up here in Miami? I'm a second spot told them the came to be in the of the I'm going to find out. So the story is told that we pray I'm going to get the patient made for children by our board of directors never alone. This very very precious treasure that's been hidden by you for 974 before I don't at the actual little boss of it are we hearing right? You taking this and you're giving it to a a boss of it down. My English kisses you know over another kisses you know Don't you know how vulnerable and how mortal humans are? They don't deserve the title. I shall be named the shame of the right that should not be called a shame of him. The more proper proper place for the to reside is up here in Miami. I'm going to send them a lot of came with this very strong attorney. So I could just borrow my house to move on. I think you owe them a response to say good. I think you should take the title. I'm going to find out. So I'm going to say we pray my real So he says I don't know they're like spewing fire. I'm very afraid of them. I'm afraid to talk to them. Hold on to my keys and I covered the and give them an answer. So turns to the and he goes to work. He says this that you're giving me now. What is it saying the So they said I'll tell you what it says. Now it turns to the of He says I'm your other time. The first verse of that is is something that you have no to cuz you were never you were never taken out of So now again turns his attention to and he says master of the world. What else does it say in your holy So said he my upon us. So much of it again turns to the he says being I'm sure you do you live amongst the nations? Sure that they're that you would need a commandment that says what you been again turned and said what else does it say? So much of it turns to the do you work ever? That you need a show it says we see this is order by the way. Do you do business that we have to be afraid that you may swear in using God's name in vain? He says I can see so much of it again turns to the of you have a father and a mother. Show me do you have jealousy that leads to all these things? Either way I have been lawyer up this case in most incredible, magnificent way. And at that point they didn't say anymore because they admit they agreed that really the Torah belongs by the Adam. So this is another that also discusses the Adam. So let's ask the question again. When did this happen? This Adam, when did this take place? I think if you ask the man on the street, and again he doesn't think, his instinctive knee-jerk reaction is going to be it happened before Torah. It certainly sounds like it happened before Torah because they say why is there a a human being over here? I'm a human being he came to be before the he came to be and they're standing he says why you're going to give the Torah to possible Adam? What can they do to Adam with Adam Adam Adam Adam Adam Adam Adam Adam Adam Adam? wasn't given yet I mean I think it's that the most of this is that it happened before Torah which is interesting because the Adam happened after Torah I think and this here in Adam Adam happened before Adam Torah. Tell you what's even a little more interesting is the here continues and brings other members of the Adam said took place before Adam Torah. One of them is a very abridged version of the Adam Adam Adam. Feels a little bit from the location location location and even from the language before Adam Adam Adam that both before Adam Adam were the same thing. There's even another Adam. My Adam Adam Adam Adam Adam Adam Adam Adam Adam Adam Adam Adam Adam right? the going up to 40 days and 40 nights and then it got later earlier and didn't come down said I'll take just read the first line because went up tomorrow I'm going to come back 40 days in the beginning of the 6th hour the mice of the 6th hour came and they didn't come and the sub we all know the story that is the first in the happened when I'm going to come back 40 days in the beginning of the 6th hour the mice of the 6th hour came and they didn't come and the sub we all know the story that is the first in the happened when I'm going to come back 40 days in the beginning of the 6th hour the mice of the 6th hour came and they didn't come and the sub we all know the story that is the first in the happened when I'm going to come back 40 days in the beginning of the 6th hour the mice of the 6th hour came and they didn't come and the sub we all know the story that is the first in the happened when I'm going to come back 40 days in the beginning of the 6th hour the mice of the 6th hour came and they didn't come and the sub we all know the story that is the first in the happened when I'm going to come back 40 days in the beginning of the 6th hour the mice of the 6th hour came and they didn't come and the sub and the I think that sounds like it happened before it's a little you would think is one in the same but the truth is let's think about it a little bit more especially now we're a little bit in share mode right you think a little just a tiny bit but we're holding a little in this in the Israel and let's be in did even go up to before I think the man on the street I'm positive would say of course it happened before the when did go up to him before my after my we know my name is Rafael 40 days 40 nights of course he tells you take over you show them right these we're going to learn in a few days and then the but what about before my did even go up to so if you go through the Kim starting with because that's when it would have happened. This is the second day of Sivan. We went through the narrative of every day what took place in the beginning of Moshe Elo Elo Kim. Here you go. This is the smoking gun. Moshe went up Elo Elo Kim. So, this would be the and really if you had a place the Gamorah in Shabbos 50 some of the days in a in the Torah I think this would be the Moshe Elo Elo Kim. I went through the I don't think there's another but this is it and this almost sounds and vice, right? Sounds like sounds like we found our Kim. There's one problem. You know what the problem is? If you take a look at the and if you take a look at the they both say that even though the words of the seem to suggest literally went to but it doesn't mean literally. I'll read the of the Kim. from the day that arrived at which was Kim and Kim the the volcano the cloud the covered the mountain and that's where the was. What is that referring to? It's referring to and Kim. Being that the was on top of the mountain that's why the says Moshe Elo Elo Kim. Kim Elo Elo Kim Elo Elo Kim. When Moshe went was he went to the edge of the mountain with his Elo Elo Kim to be in his presence. But here's the punchline. But he didn't enter the Elo Kim as Elo Elo Kim where Elo Elo Kim was because that's something that's going to first happen later. But says the that where did Moshe go? He went to the top of the mountain and the Kim was Elo. And now he's within earshot of Elo Elo Kim. He's able to in a private setting communicate with the Shechinah, but he didn't literally enter anything. He's on the mountain. This is not the Shas all of Maseches Matan. Even Ezra says it even more sharper. Even Ezra, and this is in Even Ezra Hakatzar, "Moshe al achas kor'ah Hashem min ha'aretz. Velo alah Moshe ki im min ha'aretz, velo el Hashamayim." Moshe Rabbeinu did not enter the mountain. He didn't enter Shamayim. If that's the case, I don't think Moshe Rabbeinu even entered Shamayim before the Torah was given. So, can't be that the Shas all of Maseches Matan that famous famous famous Gemara in Shabbos Beis Hamedrash is talking about Matan Torah, because where do you find that Moshe Rabbeinu even went to Shamayim before Matan Torah? The closest thing you're going to find is when Moshe alah El Eloheichem, but the Ramban and Even Ezra, the two greatest Meforshei HaChumash, both say that it doesn't mean that. It means he went to the top of the mountain, and the Kvod Hashem was lema'alah from the mountain. But, they didn't go literally to the Rakia. If that's the case, then when did that Gemara take place? I don't know. It has to be it took place after Matan Torah, which is very very glad, because all the Beshas all of Maseches Matan's, besides for that one, for sure happened after Matan Torah, and you would think the Beshas all of Maseches Matan's is that same tekufah. I think it's glad to say that. But, either way, the Torah would have taken place after Matan Torah. If it took place after Matan Torah, so what's going on over here? How do you even read the Gemara? The Malachim actually want to know what Moshe Rabbeinu was doing here leKabel Torah, but what do you mean he was already mekabel the Torah? Why are you giving it to him? You're a day late and a dollar short. He gave it to him already. It's already too late. How do you understand the Shakal VeTaryah, just the just the words of the Gemara? Now, the truth is like this. We spoke out from the Ramban. This is from the Yesodei HaYesodos, where the Ramban says that we know we were mekabel the Torah at Har Sinai, but we didn't get the entire Torah at Ma'amad Har Sinai. We got the Aseres HaDibros that we heard from Hakodesh Baruch Hu, and then there were certain mitzvos that we got immediately after the few misfits that I mentioned at the end of Parshas Yisro and then the misfits that I mentioned in Parshas Mishpatim. But then Moshe Rabbeinu went up to Shamayim, they were still taught him Torah and then Moshe Rabbeinu came down and taught Klal Yisrael the rest of the Torah. So this idea that even though Ma'amad Har Sinai took place, Moshe Rabbeinu says "Lekabel Torah Baruch Hashem" says he came to Lekabel the Torah, it's factually correct. Meaning it's not pshat that we already got the Torah. So how could you say Lekabel Torah? Because we only got we got we didn't get everything. But it's still I think very because if Klal Yisrael was already chosen as the nation and we already are locked in Kofin all the so whatever the are fighting for now would seem to be a little bit too late. It happened already. Doesn't sound from the Gemara like it happened already. First glance I think it's sort of beer. There's to say but I want to leave it out there as a akasha. So again this is the what exactly is the the the different that talk about are they different and specifically the Gemara in Shabbos the most famous of all these Gemaras which at first glance always felt like it took place before I don't know after learning with the starting to get a feeling that it really happened after because before when was all the that of Moshe sounds like he went but go through the go through the doesn't sound like the it's clear they hold that Moshe didn't enter the bottom. And if that Gemara in Shabbos took place after the Torah was already given I think we have to revisit that Gemara with a little bit of I mean that comic after the party already. Also with the didn't know that gave the Torah to to Klal Yisrael and to Moshe Rabbeinu again. But I just want to leave it out there as a order, but just one final order, and that is when Moshe Rabbeinu and Argus matter, when he saw he saw Akiva and he was blown away by Akiva and he didn't understand why Hashem chose him to be the one to be the Torah. Wouldn't it make more sense for the Torah to be given through Rabbi Akiva? And then after he sees the greatness of Rabbi Akiva, so Moshe Rabbeinu turns to Baruch and he says you showed me his Torah. I'm going to go back he went back and he saw how the Romans were selling his meat in the shop. I'm going to go back and see what happened. This is what my Torah is saying should be done and as a result this is what's going to happen. It's that the say This is an Indian that the panel talks about. It's in the Torah of the going. It's in the Torah of the we mentioned this many many times. So what's the of what meant when he told Moshe Rabbeinu because we we know the says but he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw the saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw that just go to waste. The saw that he saw that he saw that he saw that he saw that he saw that he saw that he saw some level created the world of what does that mean say who's able to survive in a world of that talk lives in the world of the and he's governed the it's the rest of us that are not up to living in a world of for us we need that's composed of of and but the all of the all of the to create the world of that created a reality that there's a world of and that world is for the and the live in the world of and by them living in the world of number one a lot of for everybody else additionally like this when they come up to the next world they're going to be because of every little thing that they suffered in this world they're going to be from different that maybe they would have gotten in the next one will say that's the Indian of that I could that's it's because they live in a completely different world right you meet a sometimes and doesn't feel like he's from this world he's not from this world that live in the world of all of the as opposed to we live in the world of the world that I could actually created so this say that and he said what does this even mean I could told him all of the it was all of the for me to create the world of and such a great and left in the and in the world of where I'm you you're right in a regular world it can't be that way cuz that world wouldn't have a in the world that's a of the end of the story of and the beginning of the story of has no of the all of the all of the of that great of that where you see it was a and things that weren't even in the sky of Moshe Rabbeinu. It's because he's such a great tzaddik that it makes sense the only thing of all of them is a play on words. It's a play on that inyan of all of them to create the world in this is an inyan that we've spoken about many times. Over the I found the double in and that's in the Torah in two places. In the these are the that for the most part the gave when he was the guy of if you want to see it inside it's on page kuf yud zayin. And the other place is in the this is a that gave in in it was a that he gave in Nitzavim and in the old it's on shin nun kuf dalet. So the over there he brings this from the Ramah panel. This is all from the from the tzaddikim and from the that thing that was all of them to create the world in it's for that reason there is a world of but listen to what he says he says because of all of them that this of was in the sky. With the holiest of the holy could go to all of them and all of them says the but I want to tell you a that just like the and the all of them that when it comes to the holiest people in the world they're governed in all of them the holiest days of the year are also governed with this Indian of the holiest days of the year are also days that are governed the and the same is true with place it's also governed on some level with a certain and it's based on the fact that all the holiest of the holy are governed it's not only the alien the but it's true and it's true and it's true and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as well and it's true as that all the all the are they're going to become they're going to be in the end of days what's the could be the is because to the extent that these are days that we took upon ourselves as national days of mourning but these are days that have a that are that's open and if that's the case it's a man on this man it must be a very holy time so therefore at some point when we're not going to have to mourn anymore it's going to be it's going to end up being days of not because we once fasted and then made it's going to be days of from the fact that we fasted these days that means it must be in parallel to the that the mentions my brother my brother so if these are days that are so holy so morbid about that the must look at those days must look at those days a tremendous holy day and that's why they're going to be one day to be holy days. Today is called a holy day. I think this is a holy day. It's such a holy day. It has to be such a holy day because the greatest holy day we've ever had is on that day. And if so much holy day took place, then what does that mean? It's a holy day. It's a sign that that day must be such a holy day and as a result holy day. Again, you can't not express and that is I think if you look at modern Jewish history, probably the two days where suffered the most as far as a goes, as far as the amount of that were killed in one shot with the war and then more recently October 7th. The war happened on the October 7th took place on everybody knows October 7th is the holiest day of the year. It's a close second. It's the October 7th. It's October 7th. We always speak about the day that says that the same October 7th was the same October 7th because October 7th is one of the same. The two holiest days of the year with the days where all of a sudden the had a certain that ordinarily we seem to have been protected and shielded from. It's because on the October 7th, counter intuitively, there's an incredible just like by the October 7th, there was a special and really it doesn't make sense and that was October 7th. October 7th and October 7th, it makes no sense. But what was the response? That's the terrorist. It's October 7th. And days like October 7th and days like October 7th, we need a October 7th from October 7th. The reason is because they are governed in the world of 7th in the world of there's an incredible who knows maybe this is a little bit of a dashes. In a this is way above my pay grade just matter of an incredible that's related to we've spoken about so many times and we're going to stop here.