Menachos 66

Today's daf is menaches daf samech vov and we are 10 lines from the bottom of daf samech aleph amud beis. So the topic of yesterday's daf was the machlokes between the perushim and the baissusim how to understand the possuk in the Torah that says that you're supposed to bring the carbon omer me machras hashabbos. The perushim had a mesorah from Moshe Rabbeinu that me machras hashabbos is not referring to the day after Shabbos Bereishis. The Torah is not describing a Sunday but rather me machras hashabbos means the day after the first day Pesach also known as pesach zayin nisan. That's the day that you're supposed to bring the carbon omer. It's from that day that the Torah says tisperu chamishim yom which doesn't mean 50 days but rather 49 days. And on the 50th day the craft a mincha chadasha l'Hashem it's Shavuos. It's the day that the kohanim would bring the special carbon the shtei halechem with the gift of atzeres in the Beis Hamikdash. The baissusim argued the baissusim believed that me machras hashabbos meant a Sunday. So you take the first Sunday after Pesach which could be tes zayin nisan if Pesach falls out on a Shabbos but it could be yud zayin nisan or yud ches nisan or yud tes nisan. And it's from that day that you start counting the s'firas ha'omer. It's on that day that the carbon omer was brought. It's 50 days from that day that the shtei halechem was brought. It's 50 days from that day that was the yom tov of Shavuos. And the Gemara mentioned a brief dis- exchange between a zaken echad that was a baissusi and Rabbi Yochanan ben Zakkai where Rabbi Yochanan ben Zakkai proved to this baissusi from psukim in the Torah that the mesorah of the perushim was the proper mesorah. He said on the one hand the Torah describes the mitzvah of s'firas ha'omer as tisperu chamishim yom you're supposed to count 49 days. But at the same time the Torah says sheva shabbasos temimos tiheyna. Now chamishim yom would seem to suggest you could start any day of the week. Sheva shabbasos temimos sounds like seven complete weeks. A complete week starts on a Sunday and then ends on a Shabbos. How can it start on a Shabbos? As I said, must be so sometimes it's this way, sometimes it's that way. And really what it depends on is when the first day Pesach is. If the first day Pesach is a Shabbos, then you're going to start counting on Sunday. Thus, you'll have Sheva Shabbosos T'mimios. If the first day Pesach is any other day of the week, then it's not going to be Sheva Shabbosos T'mimios. But the point is you see that Mimochoras ha'Shabbos doesn't mean Sunday. Cuz if it was Sunday, then it would always be Sheva Shabbosos T'mimios. And how then Rebbe Yochanan ben Zakkai told the Baisusim would Do you understand the possuk of Tispar Chamishim Yom that seems to suggest that it doesn't have to necessarily be Sheva Shabbosos T'mimios? Regardless, the Gemara went on and brought four additional shitos ha'Tannaim, four additional sources in the Torah to the mesorah of the Prushin. Rebbe Eliezer says it says Tispar, that's one of the psukim in Parshas Re'eh that talk about Sefiras ha'Omer. Loch sounds like it's a sphere that's t'luyah b'Beis Din. Shabbos Bereishis is not t'luyah b'Beis Din. Pesach is something that's t'luyah b'Beis Din. Yeshua said that we can compare counting the omer to counting the days of the month and then be mekadesh ha'chodesh. And just like when it comes to counting the days of the month, it's kadesh yamim, and mineh yamim v'kadesh chodesh, so too with Atzeres it's the same thing. And the parallel is is that just like when you're about to be mekadesh ha'chodesh, it's nikkar that it's the chodesh cuz the moled is nikkar, so too here too, it has to be a starting to count at a time where it's going to be nikkar. It's going to be nikkar if the starting point is Pesach, but if the starting point is the first Sunday after Pesach, that's not something that's going to be nikkar. Then the Gemara brought two additional pshatim, Rebbe Shmuel and Rebbe Yehudah ben Beteira, which were very similar pshatim, and that is that just like the Shte Halachmos was brought b'tchilas ha'regel or somuch b'tchilas ha'regel, so too the korbanos are supposed to be brought b'tchilas ha'regel or somuch b'tchilas ha'regel. That is a summation of the five pshatim that the Gemara brought, and now we have a braisa that's going to bring a whole bunch of different shotim and then the gamara is going to go back and ask kashas on some of the shotim, not all of the shotim. That's why we reviewed it because it's going to feature very prominently in the first half of today's daf. So after the gamara turn around and ask them what came to see what happened we spoke about that last night. Me machras hashabbos, what does that mean? Me machras yom tef, it means the day after the first day Pesach. I ain't know machras hashabbos maybe it means Sunday like the baal sustan. Rabbi Yehuda said it can't be because we learned in the possuk it says tispru yom yoy and we learned from there sfiros shaat soifer lo yoo chamishim yoy that every time you count the omer it should always be 50 days. Again, it's not 50 days it's 49 days. The top tosfos on the yom. The im am me machras hashabbos if you going to tell me that you supposed to start counting from Sunday pamim shaat chamisha ve'echad u'pamim shaat chamisha ve'shnayim u'pamim chamisha ve'shlosh u'chamisha ve'arba u'chamisha ve'chamisha u'chamisha ve'shisha. And the gamara makes an argument that the first class is very torah beer and the gamara is going to ask the obvious question on the bris. But what the gamara seems to be saying is that if you going to do what the tzedukim said and that is what the baal sustan said and you supposed to count from the first Sunday after Pesach it's not always going to be 49 days. Sometimes it's going to be 50, 51, 52, 53, 54. Now the truth is why is that? You supposed to count 49 days whenever you start. So if you start at 17 Nissan it's 49 days from 17 Nissan. If you start the Sunday after Pesach then it'll be 49 days from that. But Rashi says one word that's the key word in understanding the gamara. Rashi throws in the word cheshbon shel ishtaki meaning if one year Pesach started on a shabbos so then you're going to start counting from 17 Nissan. If the following year it starts on a Monday so then when I count the year that Pesach was on a Monday shavuos is going to be 52, 53 days after when I had started counting the previous year. So the argument that the prushim are making is that it would seem to be consistent. It should always be from whatever day of the week is Pesach Now in each individual year it's always going to work even but if I want to apply this year's to last year's Pesach it may end up being more than 49 days and that's somehow is an issue regardless the next spiritually that's very similar to in the previous that it must be we're counting from a day that's totally in bed then not a day that's fixed Chavez is fixed has no say in the matter whether today is Sunday Monday or Tuesday can't be the week but in terms of the that's something that they can manipulate Shabbat say you bought a Shabbat Shabbat very simple according to me that Shabbat the first day Pesach according to the ocean so makes sense it's it's right after the of Pesach so it's very obvious that Shabbat means the day after the first day Pesach whereas according to you the it means a Sunday how do you know it's the first Sunday after the first day Pesach maybe it's a Sunday in November how do you know which Sunday it is he said say you bought a Shabbat go I don't know the whole world is Shabbat so he said it must be it's the Shabbat after the first day Pesach now the is going to ask an obvious question on this as well what's the obvious question how do you know it's the day after the first day Pesach maybe it's the day after the last day Pesach now it's even more confusing because you have the first two days and then the last two days but let's talk to show where it's it's supposed to be one day Pesach and then there's in the beginning and then there's Shvii Shel Pesach at the end. Everything else is Chol HaMoed. Okay, so is it me machraz the first day Yom Tov or is it me machraz the last day Yom Tov? Regardless, Reb Yoisef had another pshat. He said nam Shabbos v'nam Shabbos myo melachem regel regel regel regel. We compare the mincha to the just like the was t'chilas haregel so too the mincha was brought b'chilas haregel. If it's the second day Pesach, it's always going to be t'chilas haregel. Reb Shimon ben Elazar final pshat kasuv yom matzos because shiv'as yom matzos we eat matzos for six days or we eat matzos for seven days. Okay, so matzos you have to eat at shisha we're clearly talking about matzo that could be eaten for six days not seven days. You know what it must be referring to? Matzo that's being brought from the chodesh. You can't eat the first day Pesach cuz they didn't mean the Korban Amiya but you could start eating it on the second day Pesach. So you see that certain two you could make matzo and eat it for six days always for six days not for seven days. The reason is is because the Korban Amiya was always brought on according to the that it wasn't necessarily brought on so sometimes we eat for two days sometimes for four days it's not seven and six. According to the Reb Shimon ben Elazar it's very why it's going to be seven and six. Regardless this concludes the many different and sources in the Torah for the that means the day after the first day of Pesach but before the goes back and dissects all these that we just brought the continues with another it says so you're supposed to start counting the the I would think that the way it was done again back in the day when it was the base hamikdash, is there was the serious omer. Then they brought the carbon and you were allowed to start counting serious omer whenever you wanted. Come on, you can't just start counting whenever you wanted. May come. You're supposed to start counting from the serious omer. You may Okay, so I know that the serious omer is in the serious omer. Maybe you can bring the carbon omer whenever you want. Serious omer is related to the day that the carbon omer was brought. You may Okay, so I know that the serious omer and the serious omer and the carbon omer all being brought at the same day. But I would have thought that maybe they should all be done during the day. So the serious should be done during the day, the serious should be done during the day, and the carbon should be brought during the day. That the serious omer has to be When is it going to be If you start counting first thing at night. But if you're going to start counting during the day, then you didn't count To me, it would mean that as soon as the sun sets, as soon as it's That's when you start counting. If you're going to start counting during the day, then it's not going to be that way. The by law. Okay, so I would think that maybe you should do the serious and the serious by law. Like we just said so that it would be to me and maybe bring the carbon by law as well. Come the carbon has to be brought during the day. Okay, so that the serious by law. So the bottom line is these are three myths that are all related to each other. The serious omer is a myth. Serious omer is a myth and bringing the carbon omer is a myth. The price is just worked out what we already know. And that is that the three are all related to each other. They're dependent on each other. It all happened at the same time. So, the same exact day that the carbon armor was brought, that the Sefiras HaOmer took place, the Yidden started counting Sefiras HaOmer, it all happened at the same time. Stating that the Sefiras HaOmer happened by Layla, we saw it happened by the Yom Tov. Sefiras HaOmer was by Layla as well, cuz you have to count Temimos Sheva Shabbasos Temimos Ti'ana. The carbon armor, but all carbonos was brought during the day. There's actually a special possuk for it. It says "Es HaOmer Tenufoh Al HaMarom." Going back to the different shittin that we had in the two brisos as sources to the shitta of the perushim. Said Rava, "Kulei Isroel Percha. I have kashas on all the shittin." "Bar Mei Tartei Tanoei Basra." That's right. With the exception of the last two opinions, "Bein BeMasnisa Kamaisa, Bein BeMasnisa Basraisa." So, almost coincidentally, Rava said, "I have a kasha on every single shitta." And there were many. With the exception of the last two of the first brisa, the last two of the second brisa, "Lo Isroel Percha." Those two shittin I don't have any kashas. Even Rebbi Yishmael ben Elisha and he went back. What was Rebbi Yishmael ben Elisha's makor? It says "Tispar Chamishim Yom." It sounds like 49 days. Doesn't matter when you start. And then it says "Sheva Shabbasos Temimos." It sounds like it has to be seven complete weeks, which sounds like it's starting on a Sunday. Oh, must be. Sometimes it starts on a Sunday and sometimes it can start on any other day of the week. So, Rava said, "I have a very obvious kasha. Dilma Kid'a Bayei." Maybe when it says "Tispar Chamishim Yom" and "Sheva Shabbasos," it's coming to teach me something else. Something that would be the topic of the raid in this morning's daf. And that is "Mitzvah Minyan Yomei UMitzvah Minyan Shvu'ei." Maybe what it's coming to say is that there's two mitzvos in Sefiras HaOmer. There's a mitzvah to count the days of the Omer and there's a mitzvah to count the weeks of the Omer. They're two independent mitzvos, as we're going to see later. So, "Tispar Chamishim Yom," that's "Mitzvah Minyan Yomei." "Sheva Shabbasos Temimos Ti'ana," that's "Mitzvah Minyan Shvu'ei." But, it's not a riot to the perushim. Even Rebbi Eliezer ben Rebbi Yishmael, Rebbi Eliezer ben Rebbi Yishmael, what was their p'shat? So, Rebbe Eliezer said, "Tisbarlach." Tisbarlach means it's a sfirah to be blessed. Rebbe Yeshua said that it has to be a day that's nikkar. So, just like you you mekadesh the chodesh at a time where it's nikkar that you're about to be mekadesh the chodesh cuz you see the mo'ed. So too, mi machaṣ ha'shabbat you're supposed to start bringing counting the korban omer. The sfiras omer bring the korban omer at a time where it's nikkar, which must be the first day Pesach. But the Gemara says, "Don't bring it on Pesach." Achron korei. Rebbe Chanina, how did he know it's Yom Tov Rishon? Maybe mi machaṣ ha'shabbat you're right, it's behemshech to the Yom Tov of Pesach. But Pesach really has two days of Yom Tov. There's the first day of Pesach, then the shvi'i shel Pesach, five days of chol ha'mo'ed in between. Again, in Eretz Yisrael. Yeah, five days of chol ha'mo'ed in between. But maybe mi machaṣ ha'shabbat means after the last day. And both shittos of Rebbe Eliezer and Rebbe Yeshua would fit this criteria. According to Rebbe Yeshua, it has to be tisbarlach, sfirah to be blessed. Shvi'i shel Pesach is also to be blessed. And according to Rebbe Eliezer, it has to be a day that's nikkar, it's identifiable. The shvi'i shel Pesach is also identifiable, just like the first day Pesach is, the last day Pesach is. Maybe the first day is a little bit more, but they're both equally l'churah on some level identifiable. So, Rebbe said, "I don't understand that." Stating that Rebbe Yishmael and Rebbe Natan ben Mesirah, who were the last two p'shatim in the first braysa, last two perek. I have no kasha. And he continued now moving over to the second braysa. The first p'shat in the second braysa was Rebbe Eliezer and Rebbe Yehudah. Rebbe Eliezer and Rebbe Yehudah made a cheshbon that it always has to be 50 days. He said that it's not always going to be 50 days according to the Beis Yosef. And even though in each year it's always going to be 50 days, but if I cheshbon this year's Shavuos versus last year's Pesach, it might be 55 days. It might be many days later. Tainus Rebbe, what kind of tainus is that? Even Rebbe Eliezer and Rebbe Yehudah have a minah d'umah chamishah u'arbaim u'shishah. You look at each year individually. Even Rebbe Natan ben Mesirah, the second p'shat in the second braysa was Rebbe Natan ben Mesirah, who said tisbarlach. It was the same p'shat as Rebbe Eliezer in the first price and thus rather has the same cash. What was rather cash and rather be as in the first price? We might have been on television guy. Do you remember being on the African guy? Same cash and rather be the man of say it here in the second price. And finally, what did Rabbi Yossi said? Rabbi Yossi said to Rabbi Yossi's first shot was we mark as a Shabbos means Sunday. Which Sunday? How do I know which Sunday? Make a tasty title Rabbi Yossi. It's the first Sunday after Pesach. Maybe it's some other Sunday. It's a kind of a mess. Drop kind of a mess rather. Do you remember being on the African guy? I don't understand Rabbi Yossi's shot. And according to Rabbi Yossi, it's better. But according to the government Sunday, so there's 52 Sundays in the week. Okay, so you narrowed it down to 52 days of the week. But how do I know which day it is? Rabbi Yossi's shot's not that much better cuz according to Rabbi Yossi, you narrowed it down to two days of the week. It's we mark as a Shabbos, but again, the same cash. How do I know Shabbos means the first day Pesach? Maybe it means the last day Pesach. The master says Rabbi Yossi himself Rabbi Yossi himself knew this question. But I knew to come up with it. And that's where Rabbi Yossi himself said a second shot. Rabbi Yossi's second shot. And on the last shot of the price of Elazar, the Rabbi said I have no percha. So regardless, Rabbi said I had cash on many of the shots of in these aforementioned prices. Some of them were pretty intuitive, pretty obvious questions. But at the end of the day, the last two shots of in the first price and the last two shots of in the second price, on that I have no cash on except Gufa fighter. I'm going to have a higher mix for the mini army or mix for the mini army or mix for the mini army or mix for the mini army. As one of the perchas, Rabbi's percha on the first shot on the Sugya, Rabbi Yochanan ben Zakkai, who was mad at on the one hand when the Torah talks about Sefiras HaOmer, it talks about counting days. Tispar HaOmer and then on the other hand, it says Sefiras HaOmer MiMochoras HaShabbos Shabbas is Tmimios. It talks about weeks. Said Abaye, the inference is that there are two mitzvahs. Mitzvah of Mitzvah Yom I or Mitzvah Shavuos. I mean, you have thought that you would count from the Omer just count days. No, it's not enough. Mitzvah of Mitzvah Yomi or Mitzvah of Nishu. Abaya and Rav Ashi Yomi and Nishu. In fact, the rabbis in Rav Ashi's Yeshiva, when they used to count Sefiras HaOmer, they followed what Abaya said. They counted the days and they counted the weeks, the way we do it. Amemar says the Gemara, money Yomi and money Nishu. Amemar would count the days, he didn't count the weeks. Amemar he would say Zecher l'Mikdash. He would say that today, in Amemar's times, after Churban Bayis Sheini, like it is now, there's no Mitzvah Sefiras HaOmer mid'Oraisa anymore. So, the whole Mitzvah of Sefiras HaOmer nowadays, said Amemar, is only Zecher l'Mikdash. Why is it only Zecher l'Mikdash? Because the Torah says "Usfartem lachem mimacharas haShabbos miyom havi achas l'Omer t'mimah." You're supposed to start counting from the day that the Korban HaOmer was brought. We don't have a Korban HaOmer. So, if we don't have a Korban HaOmer, there's no Sefiras HaOmer mid'Oraisa. It's only Zecher l'Mikdash. Being that it's only Zecher l'Mikdash, so Amemar said there's no inyan to be mekayem the Mitzvah anyway b'shleimusah. Meaning, Amemar said, "Me'achas sheyiboneh Beis HaMikdash bimheira b'yameinu, we'll be mekayem the Mitzvah in the proper way. Of course, I'm going to count Yomi and Nishu." He wasn't arguing fundamentally with Abaya that Mitzvah of Mitzvah Yomi or Mitzvah of Nishu. What he was saying was, now that we don't have the Mitzvah of Sefiras HaOmer mid'Oraisa, all we have is a all we have is a Zecher of the Mitzvah Sefiras HaOmer. Today, there's no inyan anymore of being mekayem the Mitzvah in its proper way. Thus, Mitzvah of Mitzvah Yomi, there's no Mitzvah of Nishu. What did Abaya hold? Abaya argued with Amemar? He held that today's Sefiras HaOmer is also mid'Oraisa? Or Abaya held, no, it's true, Sefiras HaOmer is only Zecher l'Mikdash, so what? That doesn't mean that you can't be mekayem the Mitzvah in its proper way. They it still could be Mitzvah of Mitzvah Yomi and Mitzvah of Nishu. So, that will be really the topic of the rate, but let's finish the daf first. "K'shu v'nasnu b'kupa'os." So, we're continuing the process of exactly, sorry then, how the series of Omer took place and they would reap the Kohanim, the three Kohanim would reap the tour and they would put it into coopers. Have you a lot of sorrow? They would bring the coopers of the series into the Azara. By you my have a lot of sorrow. And they would heat it up, they would expose it to fire. The kind of mitzvah is called because they wanted to be a kind of the mitzvah in the top the mitzvah of calling the Torah when it talks about the Omer, it says when talk with minchas bikurim Hashem of it calling. Calling means it's toasted. So they had a toasted a little bit before they were going to do the the rest of the mitzvahs with it. How do we know the common say? The common of the coppers and I say first they would beat it with reeds and stems. But these were soft reeds and soft stems because they should always smile because they didn't want to crush the stem. They didn't want to crush what it was that they had. Now it's then they would put it into a copper pipe. The bottom line of the gulf, this was a perforated pipe because they should always be good with it. So that the fire that was going to be exposed should be up. Meaning they didn't put it directly on the fire. It's going to be honest from a possum. But they put it into something copper and they exposed that copper thing to the fire. There were holes in it so like this the the kernels that were inside would be toasted but they did it through a through a a hat season so to speak. So through the Azara then they took all the kernels of barley and they spread it out on the Azara. The wind and the showers by the wind came and blew it. Now it's the kind of showers of grace so then they put it into a a mill. A mill that was used to grind beans. So it's human and we saw it and they would extract from these soils and they saw it and that's the shear that they're going to need to bring the carbon Omer. Then they would sift it. So we have a lot of slices of 13 seeds. What about the rest of it? What about the remainder? They I mean, they cut a lot. They cut more than just one is all right. And they only going to use one is all right. So, what do you do with the remainder? And again, this is not showing enough. Showing enough is just the leftover of the is all right. So, the is all right is the amount of solid that you typically need for a carbon mincha. You take a coin, you put it on the misbech. What do you do with the rest of it? So, that's showing enough. It's got to be only you were talking about the rest of the that was used in this ceremony of the is all right. That was used for this mitzvah deoraisa, but that ultimately isn't going to be used for the carbon. So, the question is, what do you do with it? Nifter, it was redeemed. Meaning, you had to be pointed first, but anybody was allowed to eat it. Not only male coyanim. The was a on that she right in. You put them in a miser. They give them a give us a it was a and it was a so, regarding the in the top of minchas bikurim last year and of it color by it. It says the word of it. What does that mean? Say of it. Straightforward. It means the first harvest. Bikurim means it's like we spoke out last night for there's a bikurim idea. Color by it. What does that mean? It had to be toasted. Okay, the kind of call you think we make kind of call from say in or washing call it that the word call it doesn't just mean exposing it to a fire. To the contrary, you know what it means? I love the offer. It means you're exposing it to a fire, but with a heat in between. It's not directly exposed to the fire. So, according to it was exposed directly. You just put it on top of a fire. But according to the they had to be something in between. Another washing in washing call it double color. It means there's something shiny that's separating it. Okay, it's both of the explaining both of the others are all the same. You had this copper cavity. But you could order it had holes in it. It was perforated. You would put the item inside that cavey. You would expose the cavey to the fire. That's the whether it means you needed to have another cavey served as the other half. You needed something shiny. It was a very shiny cavey. Above cavey garish. So again, the cavey is describing the cavey. It says it was olive. It's from the first harvest. Cavey it's toasted. By age with fire. And then garish means cavey. So it says olive cavey garish. In the idea from the cavey itself I don't know olive cavey and garish cavey. When are you supposed to toast it? Are you supposed to toast it before you grind it? Or are you supposed to toast it after you grind it? Is it olive as soon as you harvest it? That's when you expose it to the fire? Or first you make it into a garish and then after it's garish, after it was already ground, it's then that you expose it to the fire. Says the cavey and by age it's the cavey. The cavey says olive cavey by age and then afterwards it says garish. So clearly it's exposed to the fire when it's in the state of olive and it's only after the cavey says the word by age that the cavey says the word garish. So from there you know the cavey of exactly how it was supposed to do. The next word in the cavey is caramel. Again, we're describing the cavey. What does caramel mean? Rough and more. So it's it's new tricking. It's really made up of of two words. And the two words are rough it should be soft and more and it should be something that could be very easily crushed. And we learn from there that the barley, the item that was used for the carbon item had to be soft. Another example of where you find a concept where the cavey uses a word and really the word that the cavey uses is meant to be understood be new tricking. It's really one word that's almost for many other words. And that is the cavey says it should be cavey. It should be cavey. It should be cavey. It should be cavey. It should be cavey. It should be cavey. It should be describing somebody that came to Elisha and he brings them bread. He brought them corn. It's actually a similar context. As we don't even want the word caramel. We want the next word. What does it mean? This person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and it describes the Torah as a person who came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom line is this person came and he gave us food. He poured food for us. We ate it. The bottom Regardless, we got into this discussion because of the word caramel. And we said caramel to describe is made up of two words. What does caramel mean? Caramel. Car literally is a pillow. Mala means it's a full of a good fluffy pillow. So caramel over here would mean is that so I am were very very ripe and it filled up its husk. Like a fluffy pillow fills up the linen surrounding the pillow. Regardless, the mar continues. And we had a mar clay cuz what was done with the leftover that wasn't going to be used for the carbon item. Not the shear but the so I am that wasn't used for the carbon item, what did they do with it? So the missioner said that it was nif dev anybody that wanted to eat it had to first had to be parted it was nifta that wanted to eat it was allowed to eat it. Then we had a clay kiss, what about mice? Was there a here of mice or was there no here of mice? And the mar clay kiss where we have kiva and the tana kama says pot them in a mice. Rebbi Akiva says he came in a mice. give you the same in a parted. The reason the tana kama holds you pot them in a mice is cuz the tana kama holds that any tua that became complete and became here of a mice is pot them in a mice. This is not a a specific regarding the carbon item. But this is true in all context of any tua that that hechtish owns. If the miruach took place while it was in in the reshus of hechtish the it's going to be pot. Rebbi Akiva argues. Rebbi Akiva says miruach hechtish ain't no parted. And that's for that reason Rebbi Akiva holds that this is going to be here of as well. So just a little bit of a background. The only time something is here of a mice is when it's nigmar malacha. So whenever the farmers and obviously I'll be here of chazal deem that the melacha of this tool in the field was completed. It's at that point you have a here to give ma'aser. Before the melacha was completed, so you're still in the process of doing what you need to do in the field, the halacha is that the tool is not chayev in ma'aser. The melacha that Chazal said is considered gemar melacha is what we know as meruach. So, when you have the heap of tool in the field, when that heap is smoothed, that's what meruach means. At that point there's already going to be a chayev ma'aser. Devel, that's when all the issues on the de'oraita level happen. So, it all happens once the meruach takes place. The question is if hekdesh owns the field and they have tool, I buy this tool from hekdesh, am I chayev now to give ma'aser? Am I not chayev to give ma'aser? So, the pashtus is that if the meruach took place in the reshus of hekdesh, it's what's known as meruach hekdesh, it became chayev. Or the melacha that would theoretically, technically make it chayev in ma'aser took place while it was in the reshus of hekdesh, so meruach hekdesh is patur min ha ma'aser. Stating that, said Rav Kahana, that Rabbi Akiva used to say meruach hekdesh eini poter. Rabbi Akiva was a tanna and he used to argue with the Chachamim and he said that if hekdesh owns tool and they do the meruach and somebody else buys it, this person has to give ma- I don't care meruach happened in reshus hekdesh, I don't care. Meruach hekdesh eini poter and that's pshat in this Rabbi Akiva. The reason Rabbi Akiva holds that the leftover of this sa'ir which belongs to hekdesh, if somebody has it now, you applied it, you want to eat it, you're chayev in ma'aser? It's because what's the story is we're patur from ma'aser. Oh, meruach hekdesh, omer hoyerem Akiva, meruach hekdesh eini poter. Mas Rav Sheshes, ma'aser shlishi sa'ir chalom ha hoyerem by a braisa that elaborates a little bit on this machlokes between the tanna kama and Rabbi Akiva. So, what they do with the leftover of this shlishi sa'ir? Nifter, it was redeemed the chayev be chalal poter min ha ma'aser. Rabbi Akiva, this is the same Rabbi Akiva in the Mishnah be chalal. so they told really why is this different than anytime anyone's ever played it for from a he's positive from my sir so why here are you going to be a keeper seem to be okay with this argument what's the if you say to me that he holds me like my company what exactly with the telling me he he it's the same exact the immortal words he he it's the same exact thing what do you mean it's the same thing the same that holds that there's going to be a key of my sir for the solid that aren't being used for the carbon is going to hold that if you buy any from you can have a key of my sir it seemed that there was some piece of objective evidence that were able to use in their argument with Jackie Jackie and arguing they were debating and disputing back and forth the saw him the that wasn't used for the carbon have a miser or a miser that was the argument and come on the they say I'll prove it to you what's the proof the proof is if you buy something from you played it don't you agree that you're putting them in a miser and it seemed to be an argument look at the side of sheet is that then that's not an objective argument because to the contrary the same that holds have a miser regarding the show of the carbon is going to have a miser over there as well it's he he it's the same exact case so isn't this a great you see that trying to be is not that he holds me in fighter boy another is kind of a kind of a different kind of a kind of a kind of a kind of a kind of a kind of a kind of a kind of a kind of it's true all shall he saw that we used for the carbon all of the three saw him were hectic. But really the cut killer the money that was given to finance this operation was given a lot tonight. And that was is that only the killer of it that he saw him that's going to be used for the carbon armor should be the killer that's hectic. The other part shouldn't be hectic. 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you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days and then the passage says you should count you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count because the passage says you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should count 49 days thus you should Rebbi Shimon take out of this Gemara that Sefiras HaOmer Bizman Hazeh is only a Zecher. It's not a Mitzvah Deoraisa, it's only a Mitzvah Derabanan. Take a look at Tosafos here, long Tosafos Dibra Masko Zecher Lemikdascho, and that is the Shita of Rebbi Shimon. That Sefiras HaOmer Bizman Hazeh is not a Mitzvah Deoraisa, it's a Mitzvah Derabanan. And there are many Nafka Minas. If you have a Safek, you're going to work with Sefek Deorabanan Lekula, not Sefek Deoraisa Lechumra. Another very obvious and a very practical Nafka Mina is what time at night are you allowed to start counting Sefiras HaOmer? Because we know that the definition of Layla differs depending on whether you're discussing a Mitzvah Deoraisa or a Mitzvah Derabanan. Whenever it comes to Deoraisas, so we're Machmir in terms of when Layla is, Rabbeinu Tam 72, it's a much later Shiur. When you're dealing with Derabanans, you can be Meikel. If Sefiras HaOmer Bizman Hazeh is Deoraisa, you have to be Machmir, you need a later Shiur of Tzeis Hakochavim. If Sefiras HaOmer is only Derabanan, then you can have an earlier Shiur. Most Rishonim hold that Sefiras HaOmer is only Derabanan. And if Sefiras HaOmer is only Derabanan, you can be Meikel by Sefekos, you can be Meikel when it comes to when exactly the time of Layla is. Stating that there is a Shita that's often quoted as a Das Yachid, and that is none other than the Shita of the Rambam. The Rambam is in Hilchos Temidim U'Musafim, Perek Zain, Halacha Beis. The Rambam is discussing the Mitzvah of Sefiras HaOmer. Says the Rambam, Mitzvas Asei Mispar Shavua Shavuos Temimos. There's a Mitzvah to count seven days, seven weeks. Lo Sa'aseh Lo Sa'aseh Omer from the day that the Korban Omer was brought, to name a U'Sve'atem Lo Chem. Mimachras HaShabbos. U'Mitzvah Limnos Es HaYamim Im HaShavuos. There's a Mitzvah to count the days also, not just the weeks. Shenemar Tispru Chamishim Yom. U'Michal Es HaYamim Lefichach Monim BaLayla Min HaLailah Shesh Sha'os. Listen, there's an idea to count literally from the beginning of the night. Says the Rambam in Halacha Kuf Daled, Mitzvah Zu Al Kol Ish MiYisrael. This Mitzvah relates to all Jews. Uvechol mokem doesn't matter if you live in Eretz Yisrael or if you live in Chutz L'Aretz. Uvechol zman, and at all times, the nosain ba'avodah Torah u'mishpat The Rambam b'lishono has also said that this mitzvah is b'chol zman. And acharonim are dying from the Rambam. The way the Rambam held that the mitzvah d'oraisa of Sefiras Ha'Omer is b'chol zman. And even b'zman hazeh, where there's no Beis Hamikdash and there's no korban omer, still there's going to be a mitzvah d'oraisa for Sefiras Ha'Omer. So, whereas almost all the rishonim say that Sefiras Ha'Omer b'zman hazeh is d'rabbonan, like the Gemara says it's only zecher l'mikdash because we don't have the korban omer, the Rambam b'lishono has also said mitzvah zu al kol Yisrael u'vechol mokem Uvechol zman. B'chol zman is mashma afilu b'zman hazeh, even when the Beis Hamikdash is chareiv. Thus, even b'zman hazeh, Sefiras Ha'Omer is going to be a mitzvah d'oraisa. At first glance, the Rambam is clear because the Gemara seemed to say very, very clearly. A meimar said, "Mitzvah l'minyan yomim, no shvu'i." Because zecher l'mikdash because the whole mitzvah of Sefiras Ha'Omer is zecher l'mikdash. So, isn't it a foolish Gemara not like the Rambam? Says the Kesef Mishneh, and really the Ran already says as in Perek Arvei Pesachim, that the machlokes the Rambam and the rishonim was really based on how to understand poshut pshat in this very short Gemara that we learned. The Gemara said Abaye said, "Mitzvah l'minyan yomim, mitzvah l'minyan shvu'i." And the Rabbanan d'Bei Rav Ashi used to do that. They would count the days, they would count the weeks. A meimar had a different minyan. A meimar mani yomim, v'lo mani shvu'i. Why? He said zecher l'mikdash. What's pshat in the Rabbanan d'Bei Rav Ashi? What's pshat in Abaye that said that even b'zman hazeh, even when there's no korban omer, even when the Beis Hamikdash is chareiv, still mitzvah l'minyan yomim u'mitzvah l'minyan shvu'i? Is the pshat that they agree with A meimar? That Sefiras Ha'Omer today is only zecher l'mikdash. But whereas A meimar said because it's only zecher l'mikdash, mitzvah l'minyan yomim but there's no mitzvah l'minyan shvu'i, they argue and they said just because it's zecher l'mikdash mean there's no mitzvah to do There's no need to do the mitzvah properly. So, it's true. It's only a mitzvah, but at the same time, for them in the Yummy or mitzvah for them in the Shavuot. Oh, yeah, Shavuot. Did The rabbonim of Rav Ashi and Abaye argue fundamentally with a member? A member would count the days and not count the weeks. He held mitzvah for Shavuot. Kind of rabbonim of Rav Ashi had to disagree. This man I said still here they rise. I mean, they're still here they rise. So, we're going to count the days and we're going to count the weeks. The member held The member held, like the first shot, that everybody agrees mitzvah for Shavuot. The mitzvah is not fundamentally whether it's only mitzvah or they rise or only mitzvah. Everybody holds it's a mitzvah. The only was held that the mitzvah for Shavuot was established. Was it established that being that it's only mitzvah to only count the days or not? Just because it's a mitzvah, doesn't mean that we should compromise on the way that mitzvah is going to be observed. And this mitzvah kind of mitzvah for them in the Yummy mitzvah for them in the Shavuot. So, this mitzvah also it's going to be mitzvah for them in the Yummy mitzvah for them in the Shavuot. The rabbonim held no, that the argument was fundamentally what exactly is the mitzvah for this man I said? A member held it's a mitzvah. Thus, mitzvah for them in the Yummy, but not Shavuot. The rabbonim of Rav Ashi held that the mitzvah for this man I said is exactly the way it was mitzvah for this man I said kind of being that this man I said kind of being that this man I said when it was a mitzvah they rise and it was a mitzvah for them in the Yummy and a mitzvah for them in the Shavuot. Today, too, this going to be a mitzvah for them in the Yummy. This going to be a mitzvah for them in the Shavuot. But at the end of the day, the rabbonim sort of be all right. So, we have them according to the rabbonim. It's not from the mitzvah because the mitzvah explained it very, very beautifully. But at the end of the day, aren't the rabbonim right? The Torah says from the mitzvah of the Yummy mitzvah of the Shavuot. It says you're supposed to count from the time that you bring the carbon over. So, this man I said when there is no carbon over, how could the mitzvah of the Yummy be mitzvah? Well, how could the rabbonim be right and the rabbonim had the Yummy? The Ramban's shita of Sefiras HaOmer is I heard from the Rashba, Rabbi [ __ ] ben Aderes, he said pshat in the Rambam based on Sefer HaChinuch. The Sefer HaChinuch mitzvah 161 the mitzvah of Sefiras HaOmer and the Chinuch goes to explain the shoresh of the mitzvah. Says the Chinuch as follows, what's pshat in the mitzvah of Sefiras HaOmer? The tachlis of Klal Yisrael is the Torah. The Kodesh Baruch Hu that's the essence, that's the mahos, that's the tachlis. Bottom line is the tachlis of Yetzias Mitzrayim, the tachlis of Brias Olam, the tachlis of Klal Yisrael all is Kabalas HaTorah. I'm skipping. For that reason Torah commanded us to count from the day after Pesach 16 days in Nissan up until Atzeres. What's Atzeres? That's 50, Sivan, that's Yom Kabalas HaTorah. So that we should show how amazing the day of Kabalas HaTorah is and how much we we want it. Like the slave that can't wait to see a little bit of shade. An eved that's in bondage, he can't wait until he's going going freed and he counts down the days. If he's told that by a certain day that he's going to be let out, he can't wait for that day to come. And it's in that same vein that we count. We're counting down to Kabbalas HaTorah cuz we understand that's our purpose. That's our tachlis. Ki ameinan, when a person counts, madir l'adam ki chol yishai v'chol chefzo l'hagiya l'zmano. Regardless, says the Sefer HaChinuch, if you want to know what the idea of Sefiras HaOmer is, the idea of Sefiras HaOmer is we're counting down to Ma'amad Har Sinai. And that's why we started counting the day after we left Mitzrayim. The Chinuch asks the kasha, that why don't we start counting on Pesach, the day we left Mitzrayim we should have started counting. Why the day after? So says the Chinuch, because we want to be able to focus properly on Pesach itself, to the mitzvah of Sefiras HaOmer and Matzah, and and to let's focus on the miracle. The next day we could start counting down for different avodah. We can't do them both on the same day. Ein ma'arvin simcha b'simcha, says the Chinuch. You have to wait until the next day. De'ein l'onim l'aheriv b'simcha. You can't be ma'arvin the two simchas. The next day we'll start counting down. But the point is, says the Chinuch, you know what Sefiras HaOmer is all about? It's about counting down to Ma'amad Har Sinai. So says Rabbi Shmuel Abba, you have a Rishon, you have a Chinuch, who's explaining the yesod of the mitzvah of Sefiras HaOmer. And what's the yesod of the mitzvah? Doesn't say a word. Doesn't breathe the Korban Omer. He doesn't talk about count from the Korban Omer until the stay at home order of the pasuk seems to suggest that. But that's not what the Chinuch said. The Chinuch Chinuch says we're counting from Pesach until Atzeres. We're counting from the day that we were freed until the real tachlis of Yetzias Mitzrayim. Which was Yom Kabbalas HaTorah. As I brought up earlier, the Rambam held like the Rambam held like the Chinuch. The Rambam held that the yesod of Sefiras HaOmer really has nothing to do with the Korban Omer. What it is, what it has to do with Yetzias Mitzrayim and the tachlis of what Yetzias Mitzrayim was, as soon as we were freed from Mitzrayim, we can focus now on our purpose, which is that we're going to stand tachas HaTorah Zeh, and over there we're going to be mekabel the Torah Kedushah u'Vrachah. And we're so excited. And it's that what we're counting down to. In other words, the mitzvah of Sefiras Omer has nothing to do with the carbon Omer. I the possuk says It says from the day that the carbon Omer was brought, which incidentally it doesn't say What it says is So you're counting down from the day. So what's the Is Sefiras Omer the count from the carbon Omer to the Is Sefiras Omer the count from Pesach until Atzeres? And really there's two beginners and they're both true, right? You'll hear a lot of Torah, especially when you're learning that it's related to the carbon Omer. We'll focus more on the carbon element. And when you when you certainly seems to be more related to the carbon Omer. But then we've heard many that seem to relate it and and and and which related more to You're counting down from Pesach You're counting down from Pesach and the and the and the They're they're both true. There's two beginners. There's two channels. There's two ways you can approach it. One held that it's related to the carbon Omer. If it's related to the carbon Omer today it is minus that there is no carbon Omer. So if there's no carbon Omer it is minus that it's not going to work. The other is held that it's not related to the carbon Omer. The I'm sorry, the held that it's not related to the carbon Omer. The held that it's related to Pesach. It's related to Pesach. It has nothing to do with the We have Pesach today just like we had Pesach There's differences. We don't have the carbon Pesach. And maybe and and it's not very right. So but the point is that we definitely have today I mean that we have Pesach and we have today. You would still have today. This man has that and a very brisk and that is the brings the of Sefiras Omer not in not in He doesn't bring it in even. He brings it in and What bothered him was is that if the beer in the Rambam is that Sefiras HaOmer has nothing to do with the carbon and it's nothing to do with the stay alive but it's related more to Pesach and Shavuos the Yomim Tovim it's related to the chagin not the respective carbonas that were brought on those chagin then why did Rambam bring it in Hilchos Temidim uMusafim? The Rambam should have brought it somewhere in Seder Zemanim. From the fact that the Rambam brought it in Avodah in Kodshim from the fact that the Rambam brought it in Temidim uMusafim it sounds like there's a brisk nature over here. It sounds like it's related to the carbon. It's me'umah bi'achas chamas omer hatenu'fah. And if that's the case that it's choshech lo duchteh the Rambam's shita is that Sefiras HaOmer bizman hazeh mid'oraisa lochora why Sefiras HaOmer bizman hazeh mid'oraisa it should be mid'rabbanan like a me'umah said zecher l'mikdash being that bizman hazeh we do not have the carbon omer. We will stop here and we'll pick up part two. Next in line.