Zevachim 103

We've all learned Chumash, maybe even thought we understood. But now, with his trademark depth and clarity and his signature up-tempo Daf Yomi style, Reb Sruly Bornstein uncovers the layers beneath the words, revealing a world of meaning, relevance, and beauty in every line. Where the derech halimud of the Beis Medrash meets pashut peshat, discover the shiur that's redefining how people learn Chumash. Reb Sruly Bornstein's Chumash shiur. Find it on the Lakewood Daf Yomi app or wherever this shiur is being heard. Today's daf is Vochim daf kuf gimmel. And we're at the Mishnah on the top of daf kuf gimmel amud aleph. So, we left a lot of rage on the table yesterday during daf kuf aleph and kuf beis. We had a a little bit of an oasis in the desert. Two-thirds of an amud I got it to the Gemara. And daf kuf beis is an hour so b'ezras Hashem during the course of the daf we'll get back to some of that rage, but for now another hardcore Zevachim shiur. So, up to the Mishnah. by Hanan by Aaron. So, we know that the olah was kulah kallah stating that if you ask the man on the street, he probably has a little bit of a misconception of what that means. People think that the korban olah was taken, put on the mizbe'ach, and completely burnt. It all went to Hakadosh Baruchu. It's not true. When we say that the olah olah was kulah kallah, what it means is that all the meat, all the basar, all the flesh went to Hakadosh Baruchu. In contrast to other korbanos that were partially given to Hakadosh Baruchu achilas mizbe'ach and partially eaten by either the Kohanim or the ba'alim achilas adam, all the basar of the korban olah was consumed on the maroch of the mizbe'ach. Meaning, all the flesh was served to Hakadosh Baruchu. But it doesn't mean that every aspect of the korban olah was given to Hakadosh Baruchu. For example, the skin, the or of the korban olah was not put on the mizbe'ach. In fact, there's a mitzvas hefsed, which means the Kohanim had a mitzvah to skin the carbon oil before it was put on the mizbeach. What was done with the skin? It was given to the Kohanim. Additionally, the atzamos, the bones, these things all had value. Take the bone, you'd make tools, utensils out of it. These things were given to the Kohanim regardless. The Mishnah begins with a halacha that kosher mizbeach with sorrow of the heavy carbon oil. A carbon oil says Rashi that's possible hakrava. A carbon oil that became possible before the zrika, meaning the zrika was never mattered the basar on the mizbeach. That is Kohanim such a case. Just like the mizbeach is not getting the basar, the Kohanim are not going to get the oil. And it's ish and we learn from there oil shall also oil. So the words oil are an excerpt of a pasuk in Vayikra perek zayin pasuk which is going to be the topic of the entire daf. The pasuk says Kohanim as oil ish. Oil oil asher hekriv la Kohanim so it's a very wordy pasuk. The Kohanim as oil ish. A Kohanim that's bringing a carbon oil but not just any carbon oil. Oil ish. The oil of a man. Oil the skin of the carbon oil. We already mentioned that it's a carbon oil. Asher hekriv that the Kohanim was makriv. We know he was makriv it. The pasuk says Kohanim makriv. La year that oil is it goes to the Kohanim. So again a lot of words in this pasuk. The Gemara's going to darshan every single syllable in this pasuk but for now the Mishnah begins with a very basic halacha. Oil ish means oil also oil. But oil that's kosher it's oil by the same Kohanim. The baal carbon has benefit from it. So a kosher oil that the baal has benefit from it there it's called oil thus the halacha is the oil la Kohanim la year but in oil that's possible oil zochim mizbeach meaning it's not oil such an oil does not go to the Kohanim. Oil such an oil what about a carbon oil that was butchered says the Mishnah to show you the baal even though it's not all of the Bible in the base on the after mentioned Russia you would have thought it's not is that the shouldn't get the stating that the do get the reason is because it's a kosher carpet. So although it's one level it's not but it's also kosher right that's the dichotomy that you have in show with the exception of and it's kosher below all of the Bible So it says the mission of the fact that it's kosher that's enough that I even though it says in the it includes began discussing the the of a carbon which is the mccarran the tyra that goes to what about other it says the mission if it's it doesn't go to the it goes to the Bible if it's if it's other than such as a the it's going to go to the and I know that now the with the don't get the they get the other such as a and and the where the get the and certainly they're going to get the or So says the mission that even though the only mentions the of regarding the of a carbon by the carbon I would I would know it by other as well and then the mission concludes in this and they actually explains and the is going to explain it as well is that the would have been a that there's a this what's the matter that the don't get the they get the so and with the do get the certainly they should get the or kind of the mission the mission gets and the mission and the gets says the Gamorah it's not a good because you never find anywhere that the Miss Bear should get or is not as opposed to with regards to Adam or is so as it relates to Adam you would make the Miss Bear and the fact that the Miss Bear doesn't get that doesn't mean anything says the so again when the describes I have that the get the the or of the the says that is always so what does always mean so the mission it means always also as opposed to an that's passed stating that the Gamorah brings two additional opinions in the following price is probably the probably the Gamorah might be probably what does mean and that's the exception to the rule where there's no that the or goes to the and probably above it's referring to a or that was a and actually gives a few examples of this but a classic example would be we know that culture Mesa but I shall mirror anytime that is that if you have this you have to kill the the Mesa is for example a etc that is if you would have the equivalent thereof in a awesome you would have to leave the awesome to graze wait until it gets a month what do you do when it gets a month you sell it you take the money and you buy a or and the was used for kids on his bear kids on his bear was an idea that the the was always supposed to be busy you were never supposed to leave the Miss Bear without any action so what happens if there were no that were being brought so there was a special fund that was used to buy or they were or that belonged to the tzibur past this as we'll see now in the Gemara. And those carbonos oila were were brought when there was nothing going on the mizbeach. So you have a carbon oila, but it didn't originate as a carbon oila. It started off as an asham. There was an asham that had a mum. We sold it. We took the money. Those proceeds go the the kitzam mizbeach. It says then when the tanna said, "Oilas ish parva oilas hekdesh." What's an example of oilas hekdesh? He meant this carbon oila. The carbon oila that's being brought the kitzam mizbeach, it's known as the oila of moiser from this leftover money, this money that's being used specifically for this purpose. It belongs to hekdesh and because it belongs to hekdesh, it's called oilas hekdesh. It's not called oilas ish. You don't have that oilas moiser. It was even that's what the tanna says that anytime you have such a situation, you have a moiser oila, what do you do with it? You bring a carbon tzibur. Meaning that tzibur benefits from it. If that's the case, we could look at the by as being hekdesh. Rashi says in Maseches Temurah that holds that when you have a moiser asham such as in the example we gave, it doesn't become a nidvas tzibur, but rather it ends up going to the yachid that was mafresh the asham. So if Reuven was mafresh an asham, he can't bring it as an asham now. And the is you actually started and now he sold it. He ends up bringing it as his own personal oila. If he brings it as a personal oila, then it is an oilas ish. Rashi says there'll be a mitzvas mitzvas he'll have to pay for the nesachim. So it's not oilas hekdesh. If it's not oilas hekdesh, my equali so the Gemara says no, it works even according to that because Rava said and the context over here is the carbon tamid which was the first carbon that was brought. And it's based on a a derasha ha oila oila rishona that the first carbon that had to be brought was the was the oilas tamid because it says oila with the hey ha in this pasuk too. It says ha oila as we said before. We're can attach it every syllable. The kohen hamakriv this What's hot oil? Same in this case doesn't mean the first carbon that was brought, but in this case it means it has to be an original oil as opposed to an that converted into an oil. So regardless, regardless time is the tomorrow when you would be who to said oil is probably oil hectic. What he meant was the oil of that carbon. Oil even though it's an oil, you're not going to have that that oil. It's confusing. Oil with a llama and oil with a rich. So that carbon oil is not going to go to the said a different shot. What did he mean when he said probably probably not this oil and this is a very interesting case also discussed in the tomorrow. So we're discussing a person that was not carbon oil. He has an animal. This animal is going to be his carbon oil. Now he made it active again. This time he was not for the better of the buyers. He said I want this carbon oil to be called this better of the buyers. What's the difference between the buyers and the buyers? This is like a carbon. This is better of the buyers goes for better of the buyers for maintenance. It goes for cash and the buyers are going to anything that that it was needed in the base of that better of the buyers was for. So this person was not his animal in his back. It's a carbon oil and now he was not again. He was not for this oil for the better of the buyers. That's the matter of the buyers and that's the buyers. That's the buyers and that's actually the buyers. So what does that mean? It means that it's a carbon oil but the carbon oil is no longer the original owner but rather it's it's better of the buyers. So in this case it's possible being that it's better of the buyers so it's not this it's not even better of the buyers and it's better of the buyers so it's not better of the buyers. Because being that the bosses are really Kodesh HaKodashim, it can't be Kodesh HaKodashim Beis HaMikdash. I will elaborate on this but the being that it's not real Kodesh HaKodashim because it was never going to go on the Mizbei'ach in the first place, so it could certainly be Kodesh HaKodashim Beis HaMikdash. Being that it's Kodesh HaKodashim Beis HaMikdash, it's like this. That's what Rebbe Yehudah meant when he said probably bottom line is probably probably Rebbe Yehudah. Now many struggled what exactly did the Tanna Rebbe Yehudah Rebbe Yosi mean when he said probably like this. And the Gemara still two rather complicated Sugyas in Maseches Kodshim, both of which are discussed in greater detail in Maseches Temurah. The first one is he meant probably bottom line so I'm wasting that becomes an oil that carbon oil was different. That oil doesn't have a thing that oil raw like honey. The second shot the Gemara said it's referring to someone who had a carbon oil and then he was Kodesh the oil of the Beis HaMikdash where everybody holds that the oil that only has in it Kedushas Beis HaMikdash. If there is Kedushas Beis HaMikdash, it's not oil so it's like this. The Gemara Rebbe Nachman Rebbe Nachman Rebbe Nachman said the first shot that the Gemara brought what Rebbe Yosi said that what did the Tanna Rebbe Yehudah mean when he said probably like this. He meant probably Rebbe Nachman Rebbe Nachman Rebbe Nachman Rebbe Nachman Rebbe Nachman Rebbe Nachman said he said come on Rebbe Yehudah. You're saying this is Rebbe Yehudah. Yeah, Rebbe Yehudah is the one that said probably like this. And Rebbe Yosi and now in this story Rebbe Nachman said that he meant probably like this. So the Gemara says you can't say that in Rebbe Yehudah. If you want to say it in another Tanna, maybe. But in Rebbe Yehudah, it's not an option because I know Rebbe Yehudah used to hold that that is true as we'll see. But he was a Tanna in the Breisa which is a little double. And the context over there is a Mishna in Maseches Shekalim. So we go from Temurah to Shekalim. Maseches Shekalim, the Mishna describes 13 shofarot. Those were places that money used to be stored. So, there were 13 shofarot that the gizbarim in the Beit Hamikdash used to store money. Every shofar had a purpose. There was something written on it. Some of these shofarot were used for this, those shofarot were used for that. Six of them said the word nedavah on it. And what was used with all that money? It's a lot of money. Lo ilah ba'al amisares, it was used for all these olahs that were ba'al amisares. And in the braisa, Rebbe Yehudah's talking, as we'll see, Rebbe Yehudah explains some of the halachot of Kitzur Shulchan Aruch of olah ba'al amisares. You should know, FYI, the kohanim were not zocheh in the ar of these olah ba'al amisares. How could Rebbe Yehudah, how could you say that? If that's the case, you'd be mevatel a drasha from Yehoyada HaKohen. Yehoyada HaKohen, it says in the pasuk, "Asham hu asham asham lashem." And in the next pasuk talks about how the korban asham doesn't go lashem, but rather it part of it, like other korbanos, belong to the kohanim. So, Yehoyada HaKohen was bothered with this pasuk because on the one hand, it's mashma that the asham goes lashem. And then again, it's mashma, we know an asham partially goes to the kohanim. Asham, it's referring to not an ordinary asham. It's referring to an asham that's ba'al mishum chatas. A kosher ba'al mishum chatas. It's referring to an asham that converted into a an olah. Meaning, it started off as a chatas, or it started off as an asham like in our previous Gemara, there was an asham, now it's a moiser asham. So, now you end up with an olah. What kind of olah? Olah ba'al amisares. So, what do you do with it? You lock up olahs. Have basar lashem and olah le kohanim. And part of it is la shem. That's the pasuk asham who asham asham la shem. And the other pasuk that says that's referring to the earth. Bottom line is is that you see in the olah u b'namasaris which is the way Yiyada HaKohen Darshan this pasuk part of it goes like Kodesh Baruch Hu. That's the basar. And part of it goes to K'hanim. That is the earth. So again, what do you see from this Gemara? You see from this Gemara that Rebbi Yehuda himself was forced to be based on what Nechemia and Reb Shimon told him. And that is that olah u b'namasaris is olah K'hanim. Meaning it's true said Rav Hamnuna to Rav Nachman that Rebbi Yehuda had originally said that she shall lend it off. There were six shofarot of the 13 mentioned in Masseches Shkalim whose purpose was olah. And what does nedavah mean? Olah u b'namasaris. And Rebbi Yehuda said I come by it. And the K'hanim didn't get the earth. So based on what Rebbi Yehuda originally said, you can explain that what Rebbi Yehuda said olah says pratt olah shemen pratt olah u b'namasaris. The problem is Rav Nachman. And some say Reb Shimon fragged up Rebbi Yehuda from this drasha of Yiyada HaKohen. And the punchline of the drasha was that by olah u b'namasaris the basar goes la shem but the earth does go to the K'hanim. So you can't tell me that that's what Rebbi Yehuda meant when he said pratt hekdesh. Nachman told Rav Hamnuna if I'm wrong, meaning if my Rebbi Yehuda is not the real pratt, it's not what Rebbi Yehuda meant when he said pratt what did Rebbi Yehuda mean? The Nachman I have a third pratt Rebbi Shimon. I'm going to tell you the Mishnah. The Nachman somebody was all was Nachman. He said all my possessions should be hekdesh. The behemois haruyois the gavin is and he had behemois that were ready to go on the mizbeach. Shchorim u nekeyvois. Shchorim the Rebbi being that the oil was always a Zohar said take those of horror and sell it and the money you should use the by oil is the cave is what about the cave is you mark who sell them but talking to you should buy with the carbon who the main you blew him shine of what about take the money and use it for better we should say that you don't have to sell me animals but rather if there are at match when you go no reason to not just take the bring them in Now the cave is what you should do the cave is themselves you sell it for someone that needs a via and you take the money and you buy okay we don't need that for right now what we need is the you put the all the other money is going to go to me and you don't assume that everything needs to be used be sold and now take the money and figure out what to do with the money if there's a Zohar animal in his herd of animals you can use the actual animal as a carbon that was that you can use the animal as a carbon stating that only what's right to go on the is going to be used as as whatever is not right to be to go on the is going to be used to be said I feel the even that said that some of the money is going to go to some of the money is going to go to what part of it is the part that's right to go on the back such as the apple but as relates to the office it's certainly going to be better also you want an example of of a carbon that or shall have to its excluded from the problem it means this case with someone was not this he was not just all of the what's right to go on the Zohar gets to everything else the exclusion than the boss of the is going to be as opposed to the which is going to be Kadosh better than the issue is the second opinion in the he said not probably hectic but rather probably gay why should he get me excluded from what a gay is not a male probably mean a gay that died who has no right is there possible for there to be a year that has no says the or yeah again again whose mission is if he dies he has no your shame if he had a carbon his is not considered the of an issue because there really is no and that according to is what the meant when it said is probably excellent either way we had a bracer that discussed a detail in the is of carbon specifically the idea of look it says in the issue the mission says what does it mean it means it should also if you have a possible and it was possible because he says this was never matter the to the such a carbon or it doesn't go to the price of additional who said probably and three rather intricate beurian from the exactly what meant when he said probably probably probably gay which is possible gay below before we go right there and continue along this theme I think it's to just go back to one of our from the end of yesterday's so yesterday's the discussed regarding the full year first the that the full year is not allowed to eat culture and the says that said I do the following I'm about to tell you I heard from the and he said this is while he was in the Bais Akisa. And he went on to describe this this drama of the Tuvul Yoin who walks into the Bais Hamikdash and he wants to be cholek in the karchim. First he tries to get the mincha, then the chatas, then the shlomin, then maybe the bechor, parah. Rabba Chai and this the the response that the that the the tahor kohen gives him and then eventually the Tuvul Yoin goes out kulo the chamura is berosha, the onin on his right, the mechusi kapura on his left. Bottom line is the Tuvul Yoin ends up not gaining any karchim. But the Gemara concludes with an obvious question. Beiche avin hachi, how in the world was Reb Elozar Reb Shimon allowed to learn in the Bais Akisa? Va'amar Rabba bar bar Chana, amar Reb Yochanan bechol makan mutar laharer. You're allowed to learn Torah anywhere chutz mi merchatz u'mi Bais Akisa. Besides from a merchatz and a Bais Akisa. Says the Gemara, lo intze shari. Rashi says, what does it mean lo intze? Shari says, shmu'asei shkura befif. U'ma hu ba'al hakochos, he couldn't control his thoughts. So, he was so involved in his learning that he couldn't control his thoughts. And being that couldn't control his thoughts, poshim shalom begmarah is he didn't have to control his thoughts. Meaning, it's okay. There is a concept as we'll see in halacha that a person is so immersed in learning that he can't control himself. Such a person can learn. Meaning, when we say ossur laharer be'divrei Torah means you're going to sit down with a Gemara, right? You're going to sit down, okay, it's time for the bathroom now. I have a few minutes. Let me be machal be'divrei Torah. That's wrong. To be in a state where you can't control yourself and to have to They say the Rogatchover Gaon when he was in the bathroom he would scream. He would make koilus. He was just trying to distract himself from thinking and learning. He couldn't stop himself from thinking and learning. So, mi'ikar hadin, I think that's what the Gemara is saying. You're not mechuyav to do. Stating that, there's a Yerushalmi in Maseches Berachos. The Yerushalmi is perek gimmel, it's halacha daled. Ma laharer be'Bais Akisa? Is it okay to think and learn in the base akise? Hiski Amamos Hiski said yes. Rabbi Yosi Amamos Yosi said it's awesome. Amamos Zera Amamos Zera said call Amamos Zera Kashi the Haveli Tam on Svirte. I read you the play Mosha. Am highly is a double kosher Amamos Havin. If I ever had a very difficult Sugya that I was learning, something very very hard, I would go to the base akise and I'll be Amamos Havin it and that's where I would figure it out. He said all the real Shver Amamos and Shver Sugya Amamos Zera said that's where he was Amamos Amamos Amamos Amamos Amamos Amamos Amamos Amamos added to that. He said call Amamos Amamos Kashi the Amamos you know the difficult Amamos of Perek Amamos says the Mari Amamos here on the bottom of the Amamos the Amamos that we learned in the end of yesterday's Amamos Amamos Amamos himself acknowledged that it was a hard Amamos. So he said you know that hard Amamos you know where I figured it out? Amamos Amamos I figured it out in the bathroom. That's the rest of the story. Amamos said he heard it from Amamos Amamos Amamos Amamos in the base akise. So at first glance when you walk away from the Amamos Amamos Amamos Amamos it sounds like Amamos is arguing with the Amamos. The Amamos says very very clearly Amamos Amamos Amamos there's an exception to the rule for an Amamos. An Amamos is someone that's so entrenched in learning it's not possible Amamos Amamos to do what the Amamos Amamos used to do. That's what the Amamos seems to be saying. But in in the Amamos it sounds like it's Amamos Amamos Amamos Amamos Amamos Amamos Amamos Amamos Amamos it's okay. Amamos Amamos Amamos Amamos not just that Amamos Amamos brings Amamos Amamos saying Amamos Amamos Amamos Amamos Amamos right? Amamos Amamos Amamos Amamos Amamos Amamos Amamos Amamos Amamos Amamos Amamos Amamos that they used to think in learning sometimes and not just that it was actually it was a peaceful moment where they able to be Amamos on things that otherwise they were they were struggling with. Stating that if you take a look at the Amamos Amamos Amamos in Siman Perek Amamos says it's not Amamos between the Amamos and Amamos. And those two Amamos that the Amamos brings from Amamos Amamos and Amamos Amamos it's like what the moral said over here with the as I was allowed to do it. And what the moral say shiny says the that all the means is is this is a sad hit the words but it's not it's the agrees with the Bible that it's going to be awesome. It's based on that the brings the it's creation it's in the reason is because the moral and it's brought down regarding Christmas that a person is not allowed to read laying Christmas if he's in a of if he's in a says the moral of base I feel the higher also the base I can say over base America. It's also to think in learning even the base I can say over base America over America tonight over America to boy It's interesting if you take a look at the moral and I heard this years ago from the moral so the moral says that it's okay so if somebody is sitting in the bathroom push it the moral of his the base I can say the moral of his life to think about how he is which I can say for you have to cool offer over the in moral even though you're not allowed to think of morals you can try to but at the same time if you want to work on your morals and work on moral and realize that uh that that the the terrible effects of etc etc those are things that you're allowed to do but it's the next that's interesting so that's the moral you're not allowed to think of morals so what should you do so the moral tells you what you could do for your actual moral of your base I can work out your your finances but they show you what you hear it I mean the moral is giving you an idea so you shouldn't come to your moral of your life over the when you're not allowed to work on your finances you have to moral of your life think of nice houses and and nice pictures the moral is giving you ideas I remember Riskin said, I mean you really you need to give people ideas of what to think about. So he said at the time, today you would tell people to space out. Space out, right? Bishop Bruce didn't know what it means to space out. But the bottom line is it's interesting. You see once upon a time, you know, the mind worked and you know, just space out on a half a gallon. So Bishop Bruce is giving you ideas of what it is that you should think about. But I'll just tell you two interesting orders. The first order is that the says in Tractate Megillah daf chof ches amud aleph, "Sho'el tamid es Rebbi Zeira." Tamid the master Rebbi Zeira from the night after Yom Kippur. So the the context over there is the miyona. So you have a whole amud Gemara with different amayrim said, "Miyona, I I always kept this mitzvah and it was Tarichas Yavim." We always speak out there in Kotsk. They used to go over the people and they say would ask, "What is that miyona, right?" A person had to have a miyona. He had to have a mitzvah, something that he had taken upon himself at a very young age and this was his miyona. This was his miyona, his thing that he was very very nazir. So they asked Rebbi Zeira after Yom Kippur, he told him like this, "Miyona, lo hikpadti ti betoch beisi." I never got angry in my house. "Velo itz'adti bifnei mishagav minni." I never walked in front of somebody that was much more than me. "Velo hirharti bimvois amutnafshei." I never thought in learning bimvois amutnafshei. "Velo halachti daled amos b'lo tefillin, velo yashanti b'veit hamedrash, velo shinas kva, velo shinas aroch, velo sasti b'takalas chaveira." It's a lot of miyonas. "Velo karasi l'chaveira b'cheirem." "Kinos se'am d'lo li." Bottom line is is Rebbi Zeira gives a whole list of his miyonas, why he believed he was like Tarichas Yavim. One of the things Rebbi Zeira said was "Velo hirharti bimvois amutnafshei." So everyone asks the obvious question, that's a reason for Rebbi Zeira to be Tarichas Yavim? "Velo hirharti bimvois amutnafshei" is something you're required to do. It's something you're obligated to do. So if something that you're obligated to do, why would that be a reason that he should be Tarichas Yavim? So possibly you could say, based on the Gemara that we just learned, that there is a timsa where it's okay. So you say sorry. And maybe it's a midas chassidus not to rely on this like the Rogatchover Gaon would scream when he was in the Beis Haknesses, "Such an idea." And that's what Rav Zeira said, "That's what he was trying to do." But I saw the Chida wrote a pirush on the Sefer Chassidim. But Rav Chaim quotes the Sefer Chassidim that says that if a person is in the Beis Haknesses and he's having hirhurim of arayos or he's at least worried that it may bring with it hirhurim of arayos, says the Sefer Chassidim, it's poshut that it's muttar for him to be meharher in divrei Torah. So to be marchek him from bad hirhurim, it's okay for him to be meharher in divrei Torah. So the Chida in his pirush on Sefer Chassidim right there, you have the Me'orei Or Chaim Sefer Chassidim and they bring the pirush of the Chida. Says the Says the Chida, "Oh, if he doesn't mean it lesheim Shamayim." That's what Rav Zeira was trying to say, that he was never in a position where there was a shash that maybe he would have to be meharher in divrei Torah al tzad Sefer Chassidim to be mafriach bad hirhurim that he might have had. That's the first order. The second order that I saw is in the Pardes Yosef. The Pardes Yosef is in It's in Parshas Vayikra. He brings something very interesting. I'll read it to you inside. That's how interesting it is. V'ro you see a ma'aseh hagoyim Rav Yonasan Eibeschutz Zatzal. Rav Yonasan Eibeschutz, k'shehayah b'Beis Haknesses, when he used to be in the Beis Haknesses k'dei shelo l'harher b'divrei Torah, so he shouldn't be meharher b'divrei Torah, hayu korin b'itonim. He would read newspapers. Not today's newspapers, I'm sure. Magidei Chadashos umotzei kasol, and he saw written inside these papers "Kishal m'vashel basar b'chalav that if you cook basar b'chalav" What is this? "U'mizavlin asados" Spoke to that years ago. "And you fertilize the field with the basar b'chalav." B'zeh hataruvais, from this taruvais, tzoimchin hapeiros gedolim. So Rav Yonasan Eibeschutz is reading this. This is like Right? New Some scientific New England Whatever it was, right? And then Rav Yonasan Eibeschutz comes across this this new invention, that if you take basar b'chalav, you cook it, and then you fertilize the field with the basar b'chalav, what's going to grow is going to be spectacular. And Rav Yonasan had an unbelievable einfa. You know, the Torah says three times. Two of the times the Torah prefaces it with which mitzvah? Flying. Bikkurim. Reishis Bikkurim And I think that Rebbe Nechemia already asked the kasha. Reishis Bikkurim What is What is What is the mitzvah of Bikkurim have to do with So, Rebbe Yonasan was in the Beis HaKisei. He read this and immediately had an einfa. He said, "Gevaldig! That's what the Torah is coming to say. That even though there's a mitzvah that if you take basar b'chalav and you cook it together and you plant your field two peiros are going to come out gevaldig. So, you would have had a hava amina that maybe you should do it cook basar b'chalav so that when you do the mitzvah of Bikkurim you'll be able to with beautiful peiros. With a pretty So, the Torah is that even though there's a mitzvah of Reishis Bikkurim So, Rebbe Yonasan said that it's basar b'chalav together. So, he brings the parsha Rebbe Yonasan said Rebbe Yonasan says he felt terrible Rebbe Yonasan did not say. He felt terrible that he was for his son of Menachem See what a tzaddik was. He fasted 40 taanisim because of this one error that he had onis a pshet in a in a pasuk in the Torah. So, then he has a whole does the does the parsha Rebbe Yonasan said Rebbe Yonasan said Rebbe Yonasan said Rebbe Yonasan said Rebbe Yonasan said Rebbe Yonasan said Rebbe Yonasan said Rebbe Yonasan said Rebbe Yonasan said Rebbe Yonasan said Rebbe Yonasan said our kosher the heavily common swear to every time I had a swear to go to go to the base I say or at least I was I'm a shot in the base I say Rub Zera and Rub Zera. So I always thought they were the same person, right? Rub Zera in Babli is Rub Zera in your show me and Rub Zera is mentioned throughout Babli and Rub Zera is mentioned throughout your show me. But if you know the rest of the story, you know that Rub Zera lived in Babli, lived in Israel to my end in Megillah and it's my end of massage. This is a good morning a bunch of places in chats, right? Rub Zera was the one that said Rub Zera was the one that fasted to to forget how to Babli when Rub Zera split his time. He spent a lot of time in Babli. Rub Zera spent a lot of time in in Israel. So it makes sense that Rub Zera would be featured very prominently and the time with Babli and the time with your show me. So I always thought they were the same person. If they're the same person, you have a casher, right? Because here Rub Zera said Rub Zera it's on his top 10 list. Me and my lawyer had even my voice on my two offices. And then the Zera the same Rub Zera said just be happy. Call sub kosher the heavily every time I had a swear casher. I I was only in the base I say. So I really have time to look around, but let's do this together that I have to say that there is Zion. So Zera Zion iron your olive says the say that there is who left on him Rub Zera with that you should keep Rub Zera in Babli call sub in your show me Zera. The in pain and you must say that says the say that there is The era is called Rub Zera in your show me who Rub Zera in Babli is it always Rub Zera or some who Rub Zera the some who Zera is my Zera and this guy the Babli. See so says the say that there is I know that for sure that some of the Rub Zeras in your show me is the Rub Zera that we have in Babli. It's spelled differently because of the different dialect, but I I know for sure it's some of the same person. But there's also a Zera that's mentioned in Babli. So maybe some of the Zeras and the Rub Zeras that are mentioned in your show me and not Rub Zera, but it's actually the Zera that's also mentioned sometimes in Babylon. So he brings up a series of similar concepts. He has a lot of concepts. We can't go through all this together. I am sure, but interestingly enough, if it's the same person, which the Seder is is clearly entertaining at the very least the possibility, seems very reasonable. Hopefully we have a little bit of Either way, we return to our regular program, which is the of a carbon specifically over like I had to talk to him about it in another way. So it's just a yellow fish. It's just a game that I want to get in and ever. How do you know that those are wise? Also belong to the order. Says the time of people. So again, the person is extremely worried. That might be the last and then it says or maybe not just but even a which we said is not an issue or not sure about it. And came out of all of this. So why did it say this? So this price is as what the mission said. Over shall also be what it means is that also probably as opposed to a possible for example the in such a case I come to the not going to get that. Maybe an over that was not over over also the Bible. But you can come over. Maybe that should be like people being that it's over the Bible in the same maybe fear to the kind of issue. Shouldn't get the over the over the people. Not going to be that it says over the people. So on the one hand you have a people that think it's kosher like we spoke about the mission even though it's over the mission but the fact that it's kosher that's enough that it should be over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the over the So why does it have to say it's coming to be other cultures as well. I would think other cultures as well. The other cultures as well goes to the other cultures as well. So the bottom line is that the bottom line is that it's not only it's other cultures as well. How do you know that? Because it says maybe it should include other cultures. No, at the end of the day it has to be the Torah wrote about the cultures. Like the other cultures is so too it's only a truth as well. In the other other cultures as well. How do I know the other cultures? He didn't learn it from the pastor. But rather he learned it from the like the mission said. Where the don't get the other cultures as well. Other cultures as well. Do get the other cultures as well. Other cultures as well. Why not learn from the other cultures as well. Always gets other cultures. Against the fact that you get other cultures doesn't necessarily mean. That you should get other cultures. Says the what the mission said. The for sure you find this concept of them getting other You see they get other cultures. They never get other cultures. Never gets other cultures. It's not a pure from the fact that the gets other cultures And doesn't get other Therefore you can the once you find this idea That the get the other cultures And they get the other cultures where they don't get the other cultures suddenly other cultures They get They get ready and Call other cultures Other cultures Other cultures It's other cultures that Other cultures Of other cultures The other cultures are going to get In fact the reason the Torah said other cultures by the other cultures It was only necessary to say it by the other cultures only by the other cultures would I have not known what to do with the other cultures. Other cultures So the other cultures said always goes with the other cultures. Other cultures Other cultures in the other cultures in my Other cultures other cultures >> I don't know what to do with it. You don't put it on the mizbeach. That's what mizbeach is. And it's not attached to the or because again there's a mizbeach issue. So it's only over here. That's why the Torah had to say or ha oilo asher he gave. In other words, we have three pshatim how exactly I know that by other carbonois the or goes to the Kohanim. By other kodesh kodashim, by kodesh kodashim it goes to the byalim. But how I know by other kodesh kodashim it goes to the Kohanim. The first pshat the Tanna Kamma in the braisa said I learn it from asher he gave. Asher he gave is actually in the pasuk even though the ikar parsha is by the oilo it's true for other carbonois as well. Well, Rebbi Yishmael said I learn it from kal vachomer. Madah oilo that the Kohanim doesn't get the basar he gets the or. Shaar kodesh with the Kohanim get the basar so only they should get the or. And Rebbi said I learn it from misvara. Misvara, why should I think that the or shouldn't be attached to the or? It's always attached to the basar. The only reason the Torah had to say or ha Kohanim by the oilo is by an oilo there's a mizbeach issue. So so could I have a kaminah I don't know what to do with the with the or. It's not clear there that we need it. Either way, on the theme of darshaning this pasuk la Kohanim we conclude the pasuk and the Gemara is going to darshan now the last words lo yiya. What does lo yiya mean? A two yamin and anoinin just like they don't get basar. That's the beginning of the perek. They also don't get the or. So yachol ich lo kavod minei. Why is it basar shivach oilo? They can't get the basar cuz what do you do with the basar? You eat it. They're tamei. A tamei is not allowed to eat basar. Thomas kodesh kodashim is kodesh oilo. Why shouldn't they get the or? They're not getting can eat it anyways but says the nominee typically so the going to go back now to the three specifically the first two that and who argue how you know according to the time from a according to the time from a time first question why do you need a why can't you learn it from a typically so the you could ask me sometimes the right something that I know anyways grab your small in the reverse learned it from a why did the right my what is he doing probably but I mean he uses it to tell me that for being that they can't be they're excluded from that's how you know they don't get the but they typically we just bring a that learned it from why can't you learn it from there we tell me that we tell me that we never we also it says but it says but my just about the that's my we tell him we like to have a lot from that I've come by the that's my we tell him you're allowed to have a lot from that so we tell him uses for the there is to learn from that of the carbon are like that of the carbon and they're we tell him says this is me the evil it could be because if it's not me the words are not you have a lot of so we tell him that how could you learn from maybe that's I'm going to because the is but by the with the also maybe that's also as well you say that's the you say but the point is it has to be a so if it's not a you don't have the so being that is needed for the we tell him he He use here to tell me that it's and annoying me. Can't benefit from the therefore he needed as he knows he knows that from the where is the didn't hold of he didn't small he uses to be and what does he use for to tell me that is not only true by the carbon but it's going to be true by bottom line is if somebody asks you they used to skin the carbon what did they do with the carbon what did they do with the we know there's a what was done with the skin wasn't put on the and that's true for all as it relates to the doesn't go to the it goes to the and we saw some interesting the Torah describes the it says we learn from there it has to be a non any with the person is not going on the that is the not going to go to the additionally when according to one man I love again when different what and that concludes the but a little bit more so yesterday again we had a an I think it was we'll just go back and speak of one more that is the had discussed that every time it says there's some sort of said the exception is when gets angry at that immediately accepting the to go out and be the one to take that's the only time there's no the never by the person says left he he was really angry and there's no the person says no you have to know the rest of the story he slapped him in the face how could he say that he slapped him in the face he Lakish himself is the one that said that when go tells Moshe go to power for the first time, he says he's going to find them by the Nile River. Then he saw and what he meant to say was that he says that it must be the one that said that it's really the one that said that and then goes on and the says a person has to have fear for the king and the number one the way spoke to power and number two the way treated so gave respect to power and gave respect to and you see from here is member of similarly with the says you're supposed to make a equated if somebody sees a also makes a so there's a that a person supposed to see when he meets from the of course it's in line with this the way you see another condition this they see another condition this you see that it's not only true for a it's true even for a that's not and by the way you see it's true for a non-Jewish king and for a Jewish king that's not a good guy you see it regarding power who was a non-Jewish king he was a he was a and you see it also regarding was a he's from the exception to the so you see that was so that they were despite the fact that they were one was a non-Jew the other one was was Jewish but clearly not behaving the way you are supposed to behave regardless there's an idea of despite the fact that they were one was a non-Jew the other one was was Jewish but clearly not behaving the way you are supposed to behave regardless there's an idea of almost so what's the rate 345 the first one is in a Tshuva, and it's in Choshen Mishpat, Siman Kuf Tzadik. Fascinating Tshuva, like so many of the Tshuva of the Chasam Sofer. So, somebody sent the Chasam Sofer the following Shaila. This is taking place in Hungary. I don't have all the details, but apparently the seems the Roshe Memshala, the Prime Minister of Hungary, at the time this Tshuva was written in Taf Kuf Ayin Daled, 1814. So, Taf Kuf Ayin Daled. So, the the Roshe Memshala of Hungary was going to be visiting the the Yudishe Kreis. And there was going to be a big Kabolas Ponim for him, and they were going to make it in Shul. The Shaila was sent to the Chasam Sofer, they wanted to give him Kovod, and one of the ways you make a King, certainly once upon a time, is the children would come and there would be a choir. They'd play music, and they'd be instruments, it'd be a beautiful event. Boys and girls, men and women. And what they wanted to do, the planning committee decided that the men are going to be Al Yoshe Moishe in the the the main part of the Shul, and then the Ezras Noshim, it's going to be the Tana Miriam, and and and the women are going to play as well. There's a Kol Isha problem. And the question was, is it okay Mipnei Kovod Hamelach, maybe they could be Doiche this Kol Isha issue, and they could have this ceremony take place to give Kovod to this King. So, again, you have to you probably have to read it inside. Says the Chasam Sofer, "Omer Ani B'Tshuva Zois HaShaila, Im Omnam, it's granted Michuyavim Anachnu Adas Yisroel Lechois B'Mitzva Rabba Gedola Zois, Mitzvas Kovod Hamelach Yes Sir, Yes Sir, Yes Sir, Yes Sir, Kolam. The premise of the Shaila is for sure true. Meaning, we have an obligation to give Kovod to the King, to give Kovod to this person. More so than all the other nations of the world. Why? Asher Hi Mitzvas Klolis Sichlis V'Nimusius V'Nikovod Hamelach. Cuz number one, it's a Mitzvas Sichlis, that you're supposed to be Mechabed the King. Asher B'Mishpat Yamei Eretz, Noisef Aleinu, but in addition to that, Mitzvas Shmira B'Tzara Sheini V'Kedusha. It's not only a Mitzvas Sichlis, it's actually a that has a lot of us. Yeah, see my all of us mitzvah learning by covid. Hashem told my you have to give to Paro. But him who last month even though Paro was a very very bad king. The only one ran in front of I shall I was someone that was A LOT OF THAT PEOPLE HAVE A lot of God still a lot of and my head an obligation to be these are all the cover God and the reason is he mitzvah shmias rocks this is a real mitzvah. Says the same and this is one of the punchlines of the all of you are all there. If someone is over on this mitzvah and doesn't respect the king properly how are you at to me it's commission to fill this is a very important it's a regular mitzvah day that's how you make a point. Then and if this is true for kings that are my Yoko the case of this is the second punchline. It's certainly when it comes to our case this case that was going to make this appearance I shall the Harvey river voice be strong tens of thousands of Jews higher in the for who have the mugging or mister nice on the yard he gives us freedom of religion he allows us to practice our religion without getting in our way like so many other monsters have throughout the nations in says the same who shall be Marina come on God like a lot of a lot of a lot of a lot of so the premise is 100% true. That's how much we owe it to this case to give him the respect any person you come and miss who's going to make light of this mitzvah only who we We I agree with the planning board we need to sit down and figure out how to be person as much as possible cuz it's a it's a and it's it's a that we know from from And that would be true if he was a Russia like the martial was in our tomorrow from and from surely a king like this that we owe so much to as you know like you know stating that says the this idea to have men singing here and women singing there and to get involved and call problems is a bad thing. Now why would you think the would say it's bad? How how could you budge? There's nothing you could do and in fact a whole we hear about this is the part of this of this it's a it's not what the says. The says I happen to think that you want to really give cover to this case. You know you're going to give cover by making him a beautiful event but everything is going to be I'll pay that you still everything is going to be I'll pay that and that will be the greatest cover you can give him by showing him how great a king he is that he allows us to to honor our religion because if we would go now says the and we would be over on a what would you in essence be telling this king that I'm so afraid of you and you don't allow us the freedom of religion the way we would like it that if you're going to come and only boys are going to be singing and there's not going to be any girls singing or there's not going to be that it's something you're going to be upset at just the opposite. What we're going to do is we're going to make you a beautiful party and we're going to give you the cover of the world as is befitting you the for help. But at the same time it's going to be held by the and based on that we're going to show this will be the greatest expression we can ever make to show you what a great king you are. Unbelievable. This is the topic. Sofer's shimen koof topic. The second Khsam Sofer is also in the Tshuvas and it's in Tshuva koof noon test. Now, we spoke in our Tshuva koof noon test and the it's the end of the Tshuva that's that's well known where the Khsam Sofer was asked by a shoyel to come out publicly and say that you're not allowed to shave and and that's where he mentions the Ramami Pano. We spoke to that in Sakhis Makis. We're not going back there. But, it's the beginning of the Tshuva that's relevant for this morning. And that is it's really a hemshekh to a previous Tshuva where apparently somebody told the Khsam Sofer that he heard that the Khsam Sofer issued a a very controversial heter. There was a a yid who was an over. He was toikh shloyshim and the shoyel tells the Khsam Sofer, I heard in your name that you allowed this yid to shave because he was going to be making an appearance in front of some minister. And you were matter this person to shave at a time when he's not allowed to shave. It was toikh shloyshim and and the shoyel wanted the Khsam Sofer to explain what he believed was a very very controversial psak. Says the Khsam Sofer, "Umasha umar, this that you say she he tarti lahedyo listakel al toikh shloyshim, khali la lemarken. Khashve al I never said that. And and you should know, whoever told this to you didn't give over the information right. I'm going to tell you what really happened. Pleini boy lai vigili soifis, somebody came to me, he was migale soif, she eshlo le daber in adukhas. He asked to speak to this official. From what you're upon him and he feels that if he doesn't come looking his best, yaase yoise umeyalef years the amount of money that he was going to lose. Vaamarti, says the Khsam Sofer, "I said to myself, bekhoyashi ani matter. I'll be matter because it's reluctantly, but I'll I'll do it. Akh, but this is what I told him. Khamtin ad yom dalid, which is Wednesday. Wednesday was Rosh Chodesh anyway. Begamti be sandak. And try to be a sandak. If you could wait until Rosh Chodesh and you could be a sandak, he said even though you're within 30 days of your aveilus, but you'd be cool with I'm then I'm comfortable. Because number one, you're meeting a dokhis and number two, you have the cooler of milah, which is a cooler in Halacha that a sound like maybe is is more cooler than when it comes to these in Yanim. And number two is Rashidus. And he brings a Raya that the Chasam Sofer that for someone that's not Nizer in the Tzava Rabbi Yehuda Chassid, it's actually more cooler to shave on Rashidus than it is on a on a regular every wine the Chasam Sofer is is my goodness it's told us. So it says and he brings he brings as a before he arrived. But the bottom line is it says that's what I told him. I NEVER SAID GO AHEAD and shave. Either way, the Chasam Sofer wrote a second Chuvah to the same Shaila. And in the second Chuvah he went into it a little bit deeper. And he said why do I feel that it's okay to shave when you're appearing in front of a Dochis like like Mehecha Tasi. So the Chasam Sofer it's really based on two premises. Number one, that you have to give Kovid to a Dochis. It's something it there's a Chiyuv Kovid. It's a Chiyuv Deoraisa. It's a Mitzvah Sichlis. It's a Mitzvah Shmius based on on the Gemara that we just learned. Then he goes through not the whole Arichus like he spoke at it in Siman Kuf Tzadik, but he but he explains it to him and says you see that it's true even for a Rasha. So the bottom line is it's a regular Mitzvah. This not it's a Mitzvah. It's a Mitzvah to give Kovid. And if it's more Kovidic to appear in front of this person in that way, then it's something that you should do. And he says the second premise is that shaving is an Inyan of Mora Maflias. And he says you know I know that I know that from Yosef HaTzadik because by Yosef HaTzadik it says Vayigalach Vayichalof Simlosav when they took him out of the Beis Asurim they took him out of the pit and they brought him in front of Paroh. And what was the Vayigalach? Rashi says to give Kovid to the Melech. So you see that Giluach is an Inyan of Kovid Melech. Bottom line is the Chasam Sofer was matter on Avel Toich Shloshim Toich Shloshim to go ahead and to shave because he was appearing in front of a minister. But again this is where these Chuvahs can be misquoted because if you look at this Chuvah right here, Chuvah Kuf Nun Tes, it sounds like that was his Heter. But really you have to know the rest of the story. And that's Chuvah Kuf Nun Ches. The beginning of Chuvah Kuf Nun Tes says Chuvah Sheinis L'Hana'ah. This is the second Chuvah one the same topic to the same Shaila. In the previous true we already said that he wasn't being mattered solely on that. He was being met to the fact that he was going to shave on Rosh Chodesh. And not just that, he was also going to be a sandek. So you have to find sandek highest before you rely on this. But the bottom line is this is the this is the true safer again. But the true safer held that there's a mitzvah to rise up to go ahead and do the third safer and he says in the mitzvah and he says in the safer and we'll end with this. And that is says Rashi break the safer. Why did Rashi have to say that that he shaved Malchus? First of all, isn't it obvious and what's the emphasis? What's Rashi coming to say? By I know I'm going to get this comment. Looks like he didn't necessarily mean shave, maybe meant take a haircut. You know the WhatsApp chat that quiet down before good. Says the same safer that's partial. The issue at the end of the true he's discussing in the first part of the true he didn't necessarily mean take out your so says the same safer you know what the issue is because say to that when did you leave the base in it was and you kept and being that he kept really he should not have been allowed to take a haircut on Rosh Hashanah. So how can it be that you got so she's coming to answer that question. You know what the issue is with the Malchus because Malchus says the same safer is a mitzvah and it's a mitzvah and you have to have a mitzvah of Rosh Hashanah wasn't and even though he kept he was in so on the one hand you had the mitzvah of for which he was on the On the you had the mitzvah of Yom Tov for Rosh Hashanah, for which he was unable to bring a voice up. On the mitzvah of a voice up, it's always going to be doicheh in any mitzvah of a voice up, says the Hilchos Yom Tov. That was the chiddush. Vayigalach with the coming of Malchus, Rashi is giving us a tremendous halacha here. What Rashi is coming to say is that Kovid Malchus is a mitzvah d'oraisa. How did Rashi know that? Vayigalach says Rashi we wouldn't have known about it anyways. It's a mitzvah d'oraisa, but the bottom line is Kovid Malchus is a mitzvah d'oraisa and there's a tremendous chiddush that Yosef Hatzadik was Vayigalach.