Menachos 98

Today's daf is Menachot daf tzadi ches and we will begin seven lines from the top of daf tzadi ches amud alef v'kamo amo beinenu. So, the topic of the daf has been the lechem hapanim and the shulchan. The Mishnah on daf tzadi vov amud alef brought a machlokes between Reb Meir and Reb Yehudah what exactly the exact dimensions of the shulchan was. Now, the truth is it's a pasuk in the Torah. The pasuk says "V'asisa shulchan atzei shitim amasa'im arko v'amah rachbo." So, the shulchan is supposed to be two amos long by one amah wide v'amah v'cheitzi komaso. And an amah and a half tall. Stating that Reb Meir in the Mishnah of daf tzadi vov amud alef said that the shulchan was 12 tfachim long by six tfachim wide. Reb Yehudah argued. Reb Yehudah said it was 10 tfachim long by five tfachim wide. How is it possible that there's a machlokes? It's a mikra malei. The pasuk says "Amasa'im arko v'amah rachbo." So, what we saw was it's clear that Reb Meir and Reb Yehudah argued with regards to what the definition of the amah is in the Torah's description of the shulchan. Reb Meir held that the amah is what it is in kol haTorah kulah and that is six tfachim. Thus, if it's amasa'im arko, it's six tfachim times two, which is 12 tfachim long. If it's amah rachbo, it's going to be six tfachim wide. Whereas, Reb Yehudah held that although most amos in the Torah are six tfachim, but the amah that the Torah used to describe the shulchan was really five tfachim. Thus, amasa'im arko is not 12 tfachim, it's 10 tfachim. Amah rachbo is not six tfachim, but rather it is five tfachim. The Gemara on daf tzadi zayin brought a related machlokes and this is a Mishnah not in meseches Menachot, but rather a Mishnah in meseches Keilim. Where the Mishnah said Reb Meir omer, Reb Meir said "Kol amos shehayu b'Mikdash bein 9 years." All the amos that were used in the Beis Hamikdash were amos that being known years with the exception of the Miss Bear the Karen so you babe and you say of the Miss Bear on a horse that you would argue and that you would have said that all the Amish of the cable were really five [ __ ] and as is the move or in the suit you that the two McFlurry in between the mayor and the mayor would have already the sheets of meaning the mayor that says that all Amish are you but McDo's were being known years and the definition as we're going to see right now of an Amish being known is six [ __ ] does the show is included in the call Amish show you but McDo's it was six [ __ ] so what it says the show was on the same Amish it means 12 [ __ ] by six [ __ ] with the mayor that says that all the Amish of the cable in the base of McDo's were Amish the show was a cable so when the terror says that the show was on the same Amish it's not 12 by six but rather it's it's 10 by five so the sort of makes in very very kids sir the husband that we just spoke out the count I'm a baby nurse so the mayor said that all the Amish in the base of McDo's with a very few exceptions were Amish being known years intermediate Amish how big is an intermediate Amish I'm a baby nurse I'm a baby nurse I said she should [ __ ] it's six [ __ ] I'm a baby nurse I have enough and I don't need to know that she should [ __ ] I'm a baby nurse it's clear in the mission that way cuz the mission in our mission and that's how they all of the mayor and the mayor said I show you the master of the rock by she show that the show was 12 [ __ ] by six [ __ ] now the show according to the mayor was an Amish being known is how do you know that from the mission of McDo's cable cuz the mayor said all the meters all the Amish in the base of McDo's were Amish being known is with the few exceptions and the show is not one of the exceptions and we know the mayor holds that's our mission that the show Amish were six [ __ ] cuz when the terror says I'm the same Amish I'm boy, it means 12 by 6. So clearly said it's possible what you're saying. There are many definitions of an anus is going to be 6 ft. Now, from the fact that refers to the armor which is made up of 6 ft as an armor anus, what it implies is two things. It implies that there's a smaller armor. It also implies that there's a larger armor. What's the smaller armor? That's the armor cuz even though you would have and argue with regards to what armor was used for the horn and for almost everything in the mcintosh, but everybody agrees there was a concept of an armor horn. The mayor said in the mcintosh scale. He said all the in the mcintosh were which we know is 6 ft. But the and the and the and the whatever that means that's yesterday's we're almost so again, the one that's 6 ft is the it's intermediate clearly implying there's a small one. But it also implies that there's a larger one. And the wonders what have a definition in it. What's the larger one? I know what the smaller one is. That's the but what's the definition but what's the larger one? So the says yeah, there is a larger one and in fact it too is a mission and it too is a mission scale. But tonight stay almost there were two there were two measuring sticks each one measured an armor that was slightly different as we'll see and they were in the chamber that was known as more about that in a moment. I'll get this week. The one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the one that was placed in the corner of this chamber is the of your As in the t'lach chiddush, etc. etc. as it relates to shiur. But regardless, the typical amah of Moshe Rabbenu was made up of six t'fachim. Each tefach has four etzba'os. It means it was made up of 24 etzba'os. So the amah that was in the cheider, known as Shushan Habirah, that was in Keren Mizrachis Sefainis, was a half a etzba larger than the Moshe Rabbenu's amah, which means it was 24 and a half etzba'os. Al Keren Mizrachis Deroymis, the other amah, the one that was in the other corner, alav etzba. It was a half a etzba bigger than the one that was in that corner. In other words, it wasn't 24 and a half etzba'os, it was 25 etzba'os. Nimtza yaseirah al shel Moshe. So if you do the math, it comes out that the larger of those two was an etzba larger than Moshe Rabbenu. But the bottom line is, what do you see from here? That there were amos, there were sticks that measured an amah, and those sticks were larger than the amah bashishah t'fachim. In fact, there were two. There was one that was a half a etzba larger, and there was one that was a full etzba larger. What was the point in it? Kedai she umdin d'ifam miktan umdin mikdula. Because when people would sit down, they would contract to do work in the Beis Hamikdash, so the gizbar would sit down, negotiate the contract, and say, "Okay, you're going to do work, and you're going to build out 10 amos." And they would take a measuring stick of a regular amah bashishah t'fachim, and they would say, "This is what 10 amos is." But when push came to shove, when the worker actually had to do the work, they would want him to do it a little bit more. And the reason was kedai she lo yavo lo d'mei ilo. Because if it's going to be off a little bit, meaning if the worker is going to do less work, then it comes out some of the money that he's taking is money that he's not supposed to take. And although that's always a problem, that's gezela, but in this case it's even worse than gezela, it's actually me'ila. So to prevent me'ila, yad hekdesh al hayad. This is a theme that permeates all the Sugyas that deal with such ideas. The workers would have to do extra. So, they were measuring with one stick, but they were actually providing using another one. But, the title of it would be you need two bigger ones. Just have one bigger one. If the whole point is for these for these workers, what do you need two for? The because it depends on what kind of work was being done. If they were building, they were laying bricks, for example. Okay, so then you would use the one that was an extra larger. But, let's say they're working with gold and silver. Every half a spa so expensive. So, it's not fair to use an ammo that's going to be a full bigger than the real ammo. So, then they use the one that was only a half a bigger. But, the bottom line is you see from here that there were that were bigger than six. In fact, there were two that were bigger than six. They had a very specific usage. They mentioned in the sky. They were stored in Habira in this chamber that was in the that was referred to as the bottom line is that's why the by the is referred to as the badness. The the small arm was the one that was that was used for some things in the base of white things. The one that was larger, that was either a half a or a full larger than the she should talk him. The typical was the she should talk him. This she should talk him so they talk a little bit about the Mizrah gate, the eastern gate of the Azara. Some say it's referring to the eastern gate of the but it means the of the all of there was a chamber on top and if you walked inside, you saw a picture of the skyline of my time. What was that doing in the base of that was the Persian capital. So, they didn't should remember from they should remember me I am a where they came from. The other one said they must have a then if they're going to see this Persian skyline in the base of Migdal, they're going to have an aim of for the Persian and they'll never rebel. And that's a good thing. That it's important for you to have aim of for the you should be afraid of the government. She never do what I like. The character of the hero they like the character of the mission of the talking to the pirate and to his ministers and he tells them that the final marker, the final blow is going to be and you're going to see after you're going to come crawling to me in middle of the night. You're going to want me to send the Jews out. But he told pirate that you're a marker going to come. Now really what he meant to say was that you yourself pirate but you compare it comes running after so why didn't he say that? Because he had at the end of the day realized that he was talking to the king and he felt there's a certain covered that you have to have to the king. You have a different how you know you're supposed to have covered for a even a that's a Russia by the way. She never has the says your son is must be a Israel. He's running in front of he's giving covered. Who's he giving covered to? He was a Russia. He's mentioned in the mission of the and at the same time giving him tremendous covered. Why? Because at the end of the day he was a so there's an idea of having a of a and it's for that reason it's for that reason there was a picture of Shushan to remember to constantly remind the of the they have to have more about this later. The says just mentioned a of and by why the Israel had a chamber that was painted with a skyline of Shushan. So the most going to mention another between the and the context is and describes a that's going to be emanating from the in the end of days. This is this is and there's going to be this magical stream of water that's going to be coming out of the and any person that drinks from this water is going to have a full What kind of is it It's symbolic It's the word true for it's an acronym it's it's going to be the which so one said it's the person's mouth that can have babies that are so it's the it people that can't talk the women that can't have babies so the when it talks about the so the says that the also also says that they had to be two meaning two sets the also says that each set had to be made up of six this is very easy math you have two sets six in each set 12 so we know clearly a very very descriptive that tells us exactly how the are supposed to be set up and the price of just works through why the had to give us all this information why the had to mention that two sets the number two why it has to mention that each set was made up of six the number six and the why the has to do the math for us and tell us that it's going to add up to 12 says the the had to tell us that it should be 12 hours and the Torah would have said it should be two marrows, but the Torah would not have said that each marrow each set should be made up of six. You see I would have thought I would know 12, I would know two, but how would I know that they have to be equal? How would I know six six? That's what the Torah says we would have had it said two sets and then said six in each set the Lord must stay my straight and the Torah would not have done the math for me. The Torah would not have said that it equals to 12. You see I would have thought that maybe it's not two sets, but it's really three. So when the Torah says marrows, that's two sets and then again she shall marrows the second mention of the word marrows Russia has two shots and exactly how to win the game. That would be a third set. So therefore the Torah had to say stay my straight. The Torah doesn't matter for us. So I would have seen also taken to know exactly what it's supposed to be. It's not supposed to be three sets of six, but rather it's two sets of six. And if the Torah had said 12 and the Torah would have said sets and I would have said two sets and I would have thought so I know sets and I know 12, but maybe they could be three sets of four. Okay, my straight for shades bottom line is the price concludes actually it's because there's three terms and numbers that are used to describe the set of the that I know exactly how it's supposed to be. Number one, I know shades that has to be two sets not more than two sets. Number two, six I know that each set has to be made up of six and you base it has to total 12. Okay, so then by the way says the price this This this is not only the preferable way to do it. Mitzvah min hamuvchar, l'chatchila. No, no, no. This is my active. Shnayim shoshavah shavah. What happens if they made two of seven? And what if you were mosef on the lachma panim? Is this bal tosef? So, what happens if you have not six and six, but seven and seven? Rebbe says ro'eh es ha'enikah le'ein, that we make believe the top one's not there. There's a chiddush of ro'eh es kamishah, einu that you find in different sugiyos of Shas. And Rebbe uses, he invokes that klal right here in this Gemara. He says, "As long as you have the six, it's b'chol masah u'manah. B'chol shivah ish So, at the end of the day, you have your yud beis challos. You have your daled challos. It's okay. It doesn't matter. At the end of the day, it's going to be okay." Pray in the Gemara, "Aval b'einam nasata al." We know that the levayinah, the shnay b'sichah levayinah, will put where? On top of the mar'chos. They will put on top of the lachma panim. And the Torah says they had to be on the bread, which l'churah means on top of the yud beis challos. If there's going to be not two sets of six, but two sets of seven, so it comes out that the levayinah is going to be on the seven challah, which means it's not on the sixth challah, cuz the seventh challah is going to be a hefsek. So, you have to know mima meina chotzeitz o einu chotzeitz. But that one challah is going to be a chatzitza, which means it's not going to be al. So, pray in the Gemara, "Aval b'einam nasata al." Amru chazal amru amru chazal Rebbe This Rebbe Shimon bar Yochai Rebbe Shimon bar Yochai Rebbe Shimon bar Yochai is that al very often doesn't mean literally on, but rather it means next to it. Tani Rebbe Shimon bar Yochai al b'samoch that the Torah says that the levayinah should be on top of the lachma panim. Al doesn't mean on it literally, but it means next to it. At the time of Rebbe Shimon bar Yochai, einu al b'samoch, maybe it means literally on. Shmuel bar Nachmani says like I said already. At the time of Rebbe Shimon bar Yochai, when it says that the paroches should be on top of the aron. Now, was the paroches on top of the aron? No, there was a kapores on top of the aron. But there was no paroches on top of the aron. The paroches was what divided the kodesh from the kodesh hakodashim. I the pasuk says v'sachasa al aron es haparoiches. Have you ever heard al b'samoch? So, you see al means b'samoch. And by the way we had such a shoot in the mission that's how the work that the will not literally on top of the upon him but rather they were in in between space between the two according to one shot of the mission but regardless says the moral the reason holds that if they were two piles of seven not six it was you always not your base it's going to be okay what happened to the don't they have to be on top of the and shouldn't that extra be a that every holds it says in the Torah but in reference to the doesn't mean literally on it as a result you don't have any issue one more and I will speak out of all the all the all the all the all the all the all the all the all the all the length of the was to the length of the is with the exception of the show the length of the went along the width of the is that's the way it rested and that's the way it's poles rested my last line is a little unclear that's the way it rested you know how you know that in the bottom of cuz the bottom had to be that way the bottom of the had to be a long the width of the and as a result it's that that's the way the had to be meaning the bottom the actual poles had to be going from one side of the pole to the other side of the pole along the length so if the bottom going to be a long the length then the actual orange length is going to be to the width of the if you could picture that bottom do how do you know that the bottom had to be a long length of time into the price or the poss six says this is a poss six in Malachim Alef Perek Ches that's describing [ __ ] Malachim base hamikdash. It says the bottom were very long. They have bottom in Kodesh al panei had the vir. You were able to see the tips of the bottom in Kodesh. So if you were standing in the Kodesh even though the bottom were attached to the Aron which was on the other side of the Paroches, it was in the Kodesh Hakodashim but still you were able to see it. And then the poss six says below row you were not able to see it. But you shall say the poss six is a little bit unclear. Says the Gemara, by I would have thought that the bottom never touched the Paroches. No, it says very clearly that Russia bottom in Kodesh that if you were on the other side of the Paroches you were able to see the bottom. If I row you Paroches you will see. Okay, you're able to see it. Maybe what it means is it literally protruded through the actual Paroches. No, the poss six says no the poss six also says okay so what's going on over here? Were you able to see it or were you not able to see it? The poss six seems to contradict itself literally from one line to the next. Says the Gemara, must be what happened was in bottom of the Paroches. You weren't able to see the physical bottom because the physical bottom were on the other side. They were in the Kodesh Hakodashim but at the same time they were protruding through the Paroches. So you were able to see the dents, the marks where exactly the bottom were. The diamond and a muscle to that is coming down the poss six says then show that you're in but the bottom line is is you see that the bottom, the actual poles were going along the length. They were going in the base hamikdash. If it was going along the length then that means that the Aron itself, its length was along the width of the bias. Says the Gamara we know that the This is the making from the fact that the bottom went along the length of the base on miktash. It means that the length of the aron went along the width of the base on miktash is predicated on the fact that the bottom were on the width of the aron. But the Gamara says how do you know that? Maybe the bottom themselves were along the length of the aron. So if the bottom went mizrach maarav, the length of the aron also went mizrach maarav, which would make the aron consistent with the other kaylim, with the shulchan and the menorah and the mizbeach. All the kaylim were aron maarav aron maarav. So maybe the aron also was. You say no, can't be because the bottom went maarav. So what? Maybe the bottom were on the width of the aron. So if the bottom were aron maarav, the aron itself was aron maarav. Amrev Yehuda, so Yehuda said it can't be because tre gavri amsa upa go. Because it's not possible to fit two people in the width of the aron. It's not because the aron was amah v'cheztie rochav. And you can't fit two people there to be able to hold on to the aron. If the bad day aron were along the width of the aron, then the people carrying the aron would not be standing along the width of the aron, they'd be standing along the length of the aron. And the aron was longer than it was wider. It was amah sayan v'cheztie aron. It was two and a half amos. But to fit two people into an amah v'cheztie, Rav Yehuda said it's not possible. But to fit two people into an amah sayan v'cheztie, that is possible. So it must be that's the way it was. Now, why do you need two people on each side? The assumption is is because the noise say aron had to be made up of four people. You needed four people to carry the aron. Says the Gamara you know what? How do you know the baba goralu? It says the noise say hakohanim tre. Then it says noise say miktash nami tre. Two plus two equals four. That's easy math. And the bottom line is that end of the day you had four people. Four people means that on each side of the iron, by the bottom there were two people. Must be they was in the two and a half alma area, not in the alma and a half area. It must mean then that the poles themselves went along the width of the iron. So you have two people standing along the length of it that would be able to carry it. Thus, if the body of iron went the ark of shall bias, it means that the length of the iron went with the rock by shall bias. Excellent. So before we go right there, we really shift our attention to a new sugi that's going to go right through shabbos is daf, a few hours. So the gemara had mentioned the amos. And that was really the topic of yesterday's daf and the topic of the beginning of this morning's daf. So the typical alma was made up of six toachim. Stating that, there was also an alma in mikdash machlokes between which alma is exactly used the alma in mikdash that were made up of five toachim. And then we saw that there were two additional amos that were in this scheider, which was on top of the shaar mizrach, which was known as the scheider of shushan habira, that had amos that were even bigger than six toachim. One was a half a etzba bigger and the other one was a full etzba bigger. So alacha l'maaseh, whatever you have a shiur that's related to amos, exactly how big is an alma? So the stam alma is made up of six toachim. Each tefach is made up of four etzba'os. But the question is tachlis, l'maaseh, any area in halacha where you're getting involved in toachim and amos, specifically amos, how big exactly is an alma? And the truth is, it's like all shiurim, it's a discussion and it's a little bit confusing. Some say like this, some say like that. Rav Moshe Feinstein in Igros Moshe in two teshuvos didn't understand the confusion. The first teshuvah is in Orach Chaim chelek aleph, it's siman kuf lamed vov. It's an early teshuvah. Teshuvah was written in 1957. >> Today we don't use armus, we don't use twah, we use twas. We use inches, we use feet here in the United States. So he wanted to know how to translate armus into inches. He knew. Moshe said he doesn't understand why it's a machlokes. Says, at the end of the day it's a science experiment. You go home, you use your thumbs and you figure out exactly what it is. You take an adam benoni, the width of the finger, the first joint of your thumb. And I've measured this many times, which is 24 etzba'os, because it's six tfachim, each tefach is made up of four etzba'os. 21 and a quarter inches. Moshe talks more about that in his other teshuvah. He says that he found one adam benoni that measured a little bit larger. But at the same time Moshe said most of the experiments that he did, obviously using people that he felt were he says they came out, that was the number. It was always 21 and a quarter inches. Moshe said I need to be When it comes to a mikvah, but Uber Etzem Hadin, as it relates to the real halacha, That's what Moshe says. And then Moshe talks a little bit about the shiur in general, and he concludes, he says, he brings from from the but he starts bringing a few short but he brings a few with regards to what this year might have been 100 years ago. Says doesn't really care what the year was 100 years ago because at the end of the day what matters is what it is today. So says that anything you're going to read about what was once upon a time is really irrelevant. It's a nice historical fact but in terms of practical it doesn't matter. Right now you have to find the person that's abandoned and you're doing an experiment, you take an average or median, you come up with some sort of survey, you do what you need to do and at the end of the day you come up with a number. And says the number that he always came back to was 21 and a quarter inches and he thinks that's the number being killed. Says if you want to be more 23 inches with regards to that's already on the mom that's already a whole another deal but when it comes to those in but when it comes to those in so then the number is going to be then already maybe 24 inches. The discusses it a little bit more in another is in your day seven seven valve and there he gets involved in some of the way that we spoke at a few weeks ago. If people got bigger and people got smaller the is a little bit more meat in that but this is more bottom line. What's the practical but one thing is interesting that seemed to be saying the that we spoke at the we went through the reviews and the and the so the argued with the in one of his is a but in where the seems to take on the whole premise of the when it comes to comes to so what did the say the said that are not an absolute but when the said for example that the size so it means whatever the size is that's what the is so if the size gets bigger the size is going to get bigger if the size gets smaller then the size is going to get smaller if the size gets bigger the size gets bigger if the size gets smaller the size gets smaller at the end of the day the size is whatever the told us it's supposed to be the the size the the the thumb the it's not a symbol of a size that was given to be seen and just a good way a good way to remember is the the size is the and the that's not what it is the size is the the size is the so if the got smaller then the size got smaller that was the size big finish where in he argued with the saying the same thing is saying that when it comes to the you have to measure based on today you want to tell me that the got bigger they got smaller okay the day he talks about that he doesn't believe that happened but it doesn't matter it's it's not so relevant it's not so consequential at the end of the day held if it got bigger or smaller right now we're going to measure based on what people are today and today it was 21.25 inches and that's where held the this year is going to be that's the first part the second I mean if you ask the man on the street how big is an I will tell you two to three feet right 24 inches that's what is the number the but the real number was 21 and a quarter the second order is so the mentioned the which which at first glance seems a little interesting so there was a chamber in the and you walked in and you saw a picture of not the Manhattan skyline but you saw the skyline this was a big metropolis in ancient times. It was the capital city of of Persia, and there was a big painting of it. And the question is, why? Why was it there? And the gave two reasons. And one said, and the other one said, if you take a look at Rashi, so Rashi, the and I believe what Rashi Rashi says, why is it important to remember that the Yidden were in Persia? Right? What's the rest of the story? Yidden went into Bavel after Churban Bayis Rishon. Golus Bavel was 70 years, but the truth is that although Golus Bavel was 70 years, the Yidden didn't go from Bavel to Eretz Yisrael to build the second Beis Hamikdash. The Yidden went from Paras u'Madai to Eretz Yisrael to rebuild the second Beis Hamikdash. Bavel's who was the last king of the Babylonian Empire was overthrown by Cyrus the Great as mentioned in Sefer Daniel and in the beginning of Sefer Ezra. And Cyrus, also known as Koresh, he took over he took over the dominion over the Yidden. The Yidden were in Golus Paras u'Madai, and from there they ended up in Eretz Yisrael. Darius, who was the son of Esther and Achashverosh, gave the Yidden permission to build the second Beis Hamikdash, and that's how the Yidden ended up in Eretz Yisrael. So they didn't go from Bavel, although Bavel destroyed the Beis Hamikdash, and that whole period is often referred to as Golus Bavel, but really you have to go through the details a little bit better. They didn't go from Bavel to Eretz Yisrael. They went from Persia. They went from Paras u'Madai to Eretz Yisrael. So the bottom line is it was the king of Persia, Darius, that gave the Yidden permission to build the second Beis Hamikdash. So Rav Yitzchak bar Avdimi one said, you want to know why there was a Shushan Habirah? So the Yidden should remember to give to who? To the Malkah, to their king. They should give praise to the Melech Paras. So if you look at Rabbenu Gershom, Rabbenu Gershom says that's not the pshat. We're giving to the king of Persia. No. She had been eaten also in my college submission question also questions always the Marshall I got this right on this says that but with a nice he says the unit now rebuilt the base of Dodge. This is the best of times when a person is experiencing the best of times. It's important for him to remember may I am bossa the worst of times and and the Marshall says just like it is in trying all my new they are all about the Israel right you take out the right at the beginning of the even though we're hiring and we're like leaning back but we remember where we came from. It was in that same vein there was this picture of so the unit should remember that despite right now it's all good but if I guess don't forget where you come from. Don't forget that once upon a time we're living in a beer but regardless certainly the way explains it and the second shot in the that the reason he had this of beer is that they should be in the house it's a fascinating idea. You see that a person a year has to have a sort of to a cassette. The bottom line is the Persian Empire gave the Jews permission to build the second base of Dodge and the held that it was incumbent upon the unit to have a type to the Persian Empire so much so that there was I guess the equivalent there of of the American flag hanging in the base of right is that what it means there was a skyline forgive me if I just said something but right you had the skyline of beer in the base of it was an idea condition to make a bow and actually explains to give to the king of Persia to remember at the end of the day it's a condition of it was freedom of religion and it was something that the felt was very very important that the Jews express no less in the base of which portion is referring to literally the what came to mind and it appears repeating is the truth of the truth of in kuf tzadik. So, the context over there is we don't have to go through the whole arichus. We went through it not so long ago. But, the Chasam Sofer in the Tshuvas was asked that apparently the emperor at the time, so we have to talk to our in-house historian to find that exactly who this emperor was. But, the emperor at the time of Austria or Hungary was coming to the city of Vienna. And the Yidden wanted to greet him properly, to make a big kabolas ponim, make a a big boruch haba for him. And one of the things that was very customary at the time is that when a a dignitary, a king, an emperor would come into a a shtot, so there would be a choir. The children would come, and the children would sing songs, and they would praise the king. And the shailo was, should they do it? But, more pointedly, the minhag was boys and girls would both do it. So, they wanted to set up this big kabolas ponim in the big beis midrash in the city, in the great synagogue. And the emperor, this king would come, and they would all sing for him, and the boys and the girls would be singing. The problem is if boys and girls are singing together, then it would be kol isha. And that was the question. The question is, could we be mevatel on kol isha to give kavod to this melech? Or is it not okay to mevatel on kol isha? The again, the shailo was sent to the Chasam Sofer. It's in Choshen Mishpat, it's Siman kuf tzadik. Either way, says the Heilige Chasam Sofer, I'm reading it. Some of his leshonos here are just really worth repeating. The tshuvas in on the mechuyavim anachnu d'as Yisroel leches b'mitzvas rabba hagdola hazos, mitzvas kavod hamelech. It's very important for us to make sure that we're observant with this mitzvah, the mitzvah of giving kavod to the melech. The have to be more careful with this than all the nations have to. Meaning, everybody does. Every good citizen gives good citizen gives has respect for his king. But, the Jews are more it's it's more is expected from them. Why? Asher he mitzvah klalis sichlis v'nemi'usius l'kavod hamelech. Because number one, it's a mitzvah sichlis. Asher b'mishpat yemei ha'aretz, moisef v'aledo. But it's more than just a mitzvah sekhli, it's actually a mitzvah mitzvah shmi'as b'terem asher ya'akov tzeevah es Moshe al Paroh Melekh Mitzrayim cuz you see that Moshe Rabbeinu had kavod to Paroh even though he did so many terrible things to the Jews. And the Navi we just learned ran to Akav asher over all Torah but even so he had kavod and the reason is because it's a it's a mitzvah. It says the Chasam Sofer, "Somebody who doesn't give kavod to the Melekh however Akav who had slain 100 it's no different than if he doesn't put on tefillin. He's being over a mitzvah in the Torah." And if this was said regarding Akav who and if this was said regarding the two examples that the Gemara gives is Paroh and Akav man yakar gedulah keisar What kind of kavod are we supposed to have for this keisar? This tremendous asher Akav had been Israel chaim b'tzibur. That and tens of thousands of Jews we get so much from him. For the sake of Israel and the nation of Israel and he says he allows us to sit and learn. He gives us freedoms, freedom of religion. So it's pashut that we have to have kavod for him. I listened to the Chasam Sofer "Even if we had to say to him we are slaves to him he's referring to this keisar. How great is his name and who is this person asher Akav had been Israel who could have the chutzpah to make light of our obligation that we have to give this person kavod. We have to do everything we can possibly do to give him kavod up until what we can afford. We have to do everything we can possibly do to give him kavod up until what we can afford. The Chasam Sofer stating that says the Chasam Sofer as it relates to your shaila, no, no, no, no, no. No Kavod Shamayim. I'm not going to answer that. I'm running. K'zeh hu K'voido over Rav Godol. Now, why would you think the K'Sam Sofer would say, right, if we were going to sit down and write a teshuvah, I hear it's very nice, very important mitzvah, but at the same time, Kavod Shamayim, Kavod Shamayim ever? I say to you, hello, what what does How would you attempt it? You would say, at the end of the day, it's not possible. It's not what the K'Sam Sofer says. Says the K'Sam Sofer, I think that it would be a very, very big mistake. You know why? Because if we're going to go and compromise, and we're going to show this king that although Kavod Shamayim is something that we take very seriously, and we would never have a choir of boys and girls and men and women singing together, but for this Kavod, for this mitzvah assei d'Oraisa, that the K'Sam Sofer says is is as important as putting on tefillin, but at the same time, says the K'Sam Sofer, if we would show him that we're going to go now, we're going to be mevatel, what would it say about the king? It would say that he's not such a good king after all, because we're so afraid of him, and as much as he gives us freedoms of religion, but we have to tiptoe around him, and there's a share, because at the end of the day, we're going to have no choice but to violate something that's very chamur by us for this king. Says the K'Sam Sofer, you want to give him real Kavod, you know what you should do? You should make separate choirs. You should do it in a way where we're not going to violate any issurei Torah. K'zeh meira ha'meira amittiyus, roiv chasdei v'tuvai shel ha'Kodesh Baruch Hu al Yisrael. Al base Yisrael. U'vemakom d'gulasa sham and the sulcha and this is why it's hard to believe. L'havdil al aniyim v'nichyei ruach lo asah nichyei b'kerev ha'aretz u'l'hachzik dasainu u'torasaihu k'roei ach im nasiv zeh hayom davar hamasniag l'torasainu chas v'shalom. In zeh mikvoidai, it's not going to be a Kavod for him, rather chillul K'vodai chas v'shalom. U'k'ilu roitzim b'haras dasainu u'l'rapeisi deir u'l'af u'sham ayin. V'zehu hepech hakavana b'shvacheinu b'orei dasainu al kol ha'taif. The bottom line is, you see the K'Sam Sofer, what he felt how important it was to him for him to to give covered to a Medina to a Medina although that they don't stand for the same thing we stand for as you did. But at the end of the day they give us freedom of religion and they allow us to to do what we need to do. Says the safer that's my takeaway from this tomorrow that if you see had tremendous covered for pirate and nobody had covered for and you see there was a in the and so he Rashi explains it so that we should remember Malcolm and we thought that that's not the punchline of the it's then certainly as it relates to a Medina that's part of the pirate not certainly without a question that's something that we would have to do just one other horror before we go right there and that is the mentioned that the order and of course was in the holy of holies but at the same time the bad day protruded through the and you were able to see it from the and the what the order was that okay it's and built in the the diamond commission so obviously you couldn't see the actual bottom but you were able to see it protruding through you were able to know that the order was on the other side and you had some the of where the bottom were was nickel I saw in the safer he brings from the that the said that maybe this is a to a number the in the end of the fifth paragraph the describes what a hashem is and then the describes what a hashem is so the over here is talking about hashem says the the big hashem so a wants to make a hashem here's the blueprint the lays it out it's not easy but this is what it is the number one he has to speak nicely with people the more in my hand should be on some level more in my hand as well people upon he should greet people with a He should be prepared to take He's never going to reciprocate. He gives cover to all people. This is the perfect the makes that feel even for people that make light of him that don't give him the proper cover. He does deals in an elegant way. He doesn't spend too much time with the artist. He's not always seen. He spends most of his time learning out of and he goes with for who but at the same time should always He doesn't distance himself too much from the people for the and he's not just a person that's a loner that's by himself. So says the the perfect that makes a is someone that he acts very refined with people. People are nice to them and people are nice to them. People are nice to them but they are not nice to them. People are nice to them but they are not nice to them. This is all about right People are nice to them but they are not nice to them. He doesn't spend too much time with the I'm skipping but at the same time the said he also doesn't distance himself too much. The person like that you must like him. Everybody's going to praise him but I have a nice side. Everybody's going to love him and everybody's going TO BE JUST LIKE HIM. THAT'S THAT'S A Everybody wants to be just like him. That's how you people. I raise that says the all of that says but the said you see one thing in the Rambam. The Rambam held that this hacham who's going to make the kiddush Hashem, should he spend time with the chevra or no? He shouldn't spend time with the chevra. Says the Rambam, it's a balance. On the one hand, says the Rambam, your talmid shouldn't be seen too often. For the yard of the but at the same time you shouldn't be too far either. For the so that should be enough said that maybe the makor is this gemara. The aron which represented Torah. So the aron says the pasuk the pasuk that we just learned. Then on the one hand the yidden that was sitting in the kodesh, they were able to see it. But at the same time the pasuk says they weren't able to see it. And then in the very next line how's it possible? How can it says the gemara do you can both in the paroches? It was IT WAS PUSHING OUT but then but you were able to see it but you weren't able to see it. Says the that's the makor of the Rambam. That the hacham is supposed to be like the aron. The aron that represents Torah should be seen. It should not be so don't be too aloof and too removed. But at the same time be he shouldn't be too seen too often either. So this balance of the bottom was symbolic of the balance that the who embodies the aron is the talmid hacham is spoke about that in the beginning with with Yosef Hatzadik. Yosef Hatzadik came to Potiphar and it was bracha says the Rambam just like the aron brought bracha to the bias of Amram in that same vein Yosef Hatzadik brought bracha because the talmid hacham is the Torah baal peh version of what the aron represents. Regardless, this symbolism of va yeiro va lo yeiro is true for the talmid hacham. So the gemara says as it says as it says in the Torah. So if you've never seen this pasuk in Divrei Hayamim, it may come as a little bit of a surprise. So, we know there was a shulchan in the Mishkan, there was a menorah in the Mishkan, there was a shulchan in the Beis Hamikdash, the first Beis Hamikdash, second Beis Hamikdash. There was an aron, I'm sorry, there was a menorah as well. Says the Gemara, Tanna Rabbanan, [ __ ] Hamelech's Beis Hamikdash, Bayis Rishon, didn't have one shulchan, but aseres shulchanos asah [ __ ] [ __ ] had Beis Hamikdash had 10 shulchanos. Shenemar the possuk says, "Vaya'as shulchanos asarah, vayonach baheichal." Where were they? Chamisha miyamin, the possuk says, "Vachamish mismol." This is Divrei Hayomim Beis, perek daled, possuk zayin. Im kein, freigt the Gemara, "V'eim tomim chamisha miyamin upesach, chamisha mismol upesach, when it says five to the right, five to the left, does it mean five to the right of the entrance and five to the left of the entrance of the heichal?" It can't be, because im kein, motzi'einu es hashulchan badarom. Because to the right would be darom, to the left would be tzafon, and you can't have any you can't have the shulchan on darom's side. Because the possuk says, "Vashulchan titen el tzela tzafon." And apparently all these extra shulchanos that Moshe that [ __ ] Hamelech built had to conform to the laws of the shulchan of Moshe Rabbeinu's shulchan. More about that in Shabbos is daf aleph shul Moshe emtza. Moshe Rabbeinu was emtza. Chamisha miyamin vachamisha mismol, not to the right and the left of the pesach, but rather to the right and the left of Moshe Rabbeinu's shulchan. Meaning they went along the wall of the Mishkan, although we'll see later it's actually a machlokes, but that's the possuk. Tanna Rabbanan, "Asher nasah Shlomo." [ __ ] Hamelech also made 10 menoros. Shenemar "Eis d'var hapossuk." He has 10 menoros as well. "Es hakamishpat asher nasan baheichal, chamisha miyamin vachamisha mismol." V'eim tomim chamisha miyamin upesach, chamisha mismol upesach, what does it mean five to the right, five to the left? Again, same thing. Doesn't mean five to the right of the pesach and five to the left of the pesach? Im kein, motzi'einu es hamenorah betzafon. It will come out that the menorah is in the tzafon. The Torah aron, the Torah says, "Vasam menorah no'ach hashulchan." That the menorah had to be facing the shulchan. Which means if the shulchan was in so on, the menorah has to be in dark and also what does it mean? So my so my so me and me know that so my so my so me know so in the middle commission me and me know to the right of my so menorah commission and five to the left of my so menorah so in one place it says me by so on me know so on that were exactly were all these so on and all these menorahs so one place it says it was from half the halfway point of the bias inwards meaning coming from the passover walking into the you go to the midway point and from there on the second half from where you're coming that's where they set up all the so on and the menorahs the other one says me so so on you walked into the so on you measured a third of the bias and it's from there that you start lining them up but like that so on but it's not a how could it not be a my base like that so on because the so on was 40 with the it was 60 with the so on and the menorahs were were in the latter 20 of the if you count only the then it's going to come out it's in the second half of the if you count the so it's in the latter 40 of 60 meaning it's in the latter two thirds of the so if the so on is included it's going to be may and inwards if the is not included it's going to be by so on so on says that the so on and the menorahs were lined up meaning all the so on and all the menorahs went from east to west along the length at the length of the and the width was so says it was all lined up along the length of the Beit Hamikdash." My time with the Rebbe, why does Rebbe hold it was along the length? Gam Minora, Ma Minora Mizrach Maarav, just like the Minora was Mizrach Maarav, Af Ani Nami Mizrach Maarav, so too the Shulchanos were Mizrach Maarav. Omar Rebbe Guf Minora, how do you know the Minora was Mizrach Maarav? D'chtiv Midach S'b'nai Aharon because it says by the Ner Maaravi, Ya'aroch Oisa Ya'aroch Lifnei Hashem. You see there was one Minora, there was one light, one Ner of the Minora that was called the Ner Maaravi. What does that seem to suggest? It was probably the one that was closest to Maarav because the Minora was lined up on its length, and that's the one that's closest to the Kodesh Hakodashim, which is Lifnei Hashem. When you're in the Heichal Lifnei Hashem means the Kodesh Hakodashim. So, if there's one that's a Ner Maaravi, then not all Ner Maaravis, obviously the length of the Minora is going along the length of the Beit Hamikdash itself. Miklal D'kula, not Lifnei Hashem. Eisav Gadol D'sachin B'darom. And if you're going to tell me the Minora was Tzafon B'darom, Kula Navis Lifnei Hashem, no. Then they're all Lifnei Hashem. Rebbe Shimon, my time with God, my What does Rebbe Shimon hold? That it was Tzafon B'darom. Gam Me'aron, he learned from the Aron. Ma Aron Tzafon B'darom, just like the Aron was Tzafon B'darom, Af Ani Nami Tzafon B'darom. So, too the Shulchanos were Tzafon B'darom. Rebbe Nami Ligmor Me'aron. So, again, we have a Machlokes the Shulchanos, were they Mizrach Maarav or were they Tzafon Darom? Were they lined up along the length of the Beit Hamikdash or along the width of the Beit Hamikdash? Rebbe says we learn from the Minora, just like the Minora will the Minora was lined up along the length. How do I know that? Because there's something called the Ner Maaravi. Obviously there's one Ner that's more facing Maarav than the others. So, makes sense the Shulchan should be like the Minora. Rebbe Shimon says, "No, it was Tzafon B'darom because the Aron, we saw that in the previous Gemara, its length was along the width. So, it went from Tzafon to Darom, so makes sense that the Shulchan should be like the Aron." In other words, Rebbe seems to be comparing the Shulchan to the Minora, whereas Rebbe Shimon seems to be comparing the Shulchan to the Aron. Says the Gemara, "Rebbe, why do you learn from the Aron? Don't compare it to Menorah? it to the Aron." The Shulchan and the Menorah were both hot. They were both outside of the Kodesh Hakodashim as opposed to the Aron which was lifnei v'lifnim. It was in the Kodesh Hakodashim. But why would Rebbe Shimon why would Rebbe Shimon learn it from the Aron? Learn it from the Menorah. I'm learning from the Menorah itself and the Aron have a mancha. Why does Rebbe Shimon say the Menorah was also everything was lifnei v'lifnim. The Shulchan, the Menorah, and the Aron. There was nothing that was mizrach umayiv. Elo said the Aron had a ro'eh. Doesn't it doesn't it say the ner maaravi? That was Rebbe's raya that the Menorah must have been mizrach umayiv. There was one ner that was ner maaravi. According to Rebbe Shimon they were all maaravi. So the Gemara says the metzud letzudi the ner maaravi coin was something completely different. What it means is the middle psilo the middle wick would be facing maariv and all the other wicks were facing the middle wick. So the reason one ner was the ner maaravi not because it was the ner that was closest to the Kodesh Hakodashim. It means something completely different. What it means is the wick of one of them the center one as we'll see in a second was facing the Kodesh Hakodashim. Being that it was facing the Kodesh Hakodashim that's maariv. It was known as the ner maaravi. The other psilos were not ner maaravis cuz they were facing the middle wick. It's a braisa. We'll put it in Eruvin 19a. Melamed shiyum metzud din playim klavim nerim tzoi. The ner tzoi was facing the Kodesh Hakodashim. The other ones were el mul pnei hamenorah yoiru. They were facing the ner emtzai. Omer Rebbe Nachman meikan shemtzoi mishulach. You see from here that the middle is the most chashuv. In what context? So Rashi suggests a very interesting context. Rashi sends us to Gemara Maseches Megillah where the Gemara discusses if you have your leining from the Sefer Torah on Monday and you have to lein 10 psukim and there's going to be three aliyos. And the way it's going to break up is one aliya is going to have four psukim and the other two are going to have three. Which one should be the one with four? The middle. Because you see from here meikan shemtzoi mishulach. Great Gemara. Bishlam d'man damar mizrach umayiv. Bishlam d'koen damar Rebbe that says that the Shulchan and the Menorah were mizrach umayiv. I know that Rebbe Shimon as sorah d' esreh. We said that the Shulchan is were lined up in the latter 20 Amos of the Heichal. So the Heichal was 40 Amos, Kodesh Kodashim was another 20 Amos, and the Shulchanis were lined up their length along those 20 Amos. Now how long was the Shulchan? A Messiah marker, which means that within this area of 10 of 20 Amos, you're going to fit 10 Shulchanis. We'll see soon the Gemara says it's really 11, but we're going to fit 10 Shulchanis. Says the Gemara, I can make the 10 Shulchanis, which are each two Amos, fit in that area. And Rashi says that even though it's not true because you need a little bit of space, he absolutely can't say, but the fact that the Shulchan's going to protrude a little bit into the first half of the Heichal, that doesn't bother me. But the bottom line is, according to Rebbe, I can make this work. But according to the says that we're in the Doran, you would the width of the Beis Hamikdash was also 20. Now if you're going to line up now along So it's not possible cuz you don't have any wiggle room. Right? If you're going along the length, the length is really really 40 Amos. Now you're trying to fit it into the 20, so we'll get most of it in the 20. No, no, that's okay. But if you want to go along the width, there is no wiggle room. You have walls on the two sides. It's exactly 20 Amos. The Shulchanis are exactly 20 Amos. The Shulchanis have to breathe a little bit. There's no way to make that work. So according to Rebbe Shimon, how did it work? This rule cannot be applied. It comes out now that you just blocked off the Kehana from getting to the other side of the Shulchan. How's that going to work? This rule Machino Shulchanis be Doran. This This Shulchan of Moshe came out of the with with I'm sorry. You have the five Shulchanis that were in Doran. That's not good. Doesn't the Shulchan have to be in Sofan? If it's going to go along Sofan and Doran, across that whole area, so half of the Shulchanis are going to be on the Doran side. Shulchan has to be in Sofan. Not just that, where was the Shulchan of Moshe? It's not 10, it's 11. Whoa, that last Kasha, yes, four good Kashas, but the last Kasha the Gemara interjects, and according to Rebbe, where was the Shulchan of Moshe? The man of the man is the man of the world. So, what do you have to say? Meaning the 11 is going to catch everybody. Because even though you can go into the first 20 hours a little bit, but you can't have a full there. Now, we're pushing it. So, what do you have to say? Me had a trade It wasn't one row, it was two rows. It was one row of It was There were two rows of It was Oh, so the says according to the meaning It was going to be the same thing. It was along the width, but everything was on the top inside. And there were two rows along the top inside. Nothing was black and You had plenty of room because it was two rows. Nothing made it to It was It was room for as well. It wasn't one long row, it was two rows. The two question just is are the along its length or along its width? According to the length, it's According to it's along its width, it was really It was really top inside. The end.