Zevachim 20

Today's daf is Vochin daf chof, and we will begin from the two dots, 17 lines from the bottom of daf yud tes omid bet. So, the Gemara is continuing to discuss the first Mishnah in the second perek that mentions all the psulim, all the people that are disqualified to do the kabala, which as we saw means not just kabala and all the zrika, and potentially other avodas as well. Mishnah said that one of the psulim are sholeach rochetz yadayim v'raglayim, a kohein that didn't wash his hands and feet before he did the avodah, that kohein's avodah is going to be posul. So, the context to this idea that a kohein had to be rochetz yadayim v'raglayim before the avodah is of course psukim in the Torah. As a matter of fact, there was one keili in the Beis Hamikdash that was meyuchad for this mitzvah of richatz yadayim v'raglayim, and that of course was the kiyor. The kiyor is mentioned in Parshas Ki Sisa. The pasuk says, perek lamed pasuk yud zayin, Vayidaber Hashem el Moshe leimor, v'asisa kiyor nechoshes v'chano nechoshes l'rochtza. You should make a kiyor with a stand. The purpose of it is l'rochtza, for the kohanim to bathe. V'nasata oso bein ohel moed u'vein hamizbeiach, v'nasata sham mayim l'rochtza. V'rachatzu Aharon u'vanav mimenu es yedeihem v'es ragleihem. And the purpose is going to be not for Aharon and his sons to bathe in it, but simply to wash their hands and their feet. Kidush yadayim v'raglayim. B'vo'am, when should they wash it? When they enter the ohel moed o yigshu el hamizbeiach l'shareis, if they do that, they won't be chayav misah. O bigishtam el hamizbeiach l'shareis, l'haktir ishah lashem. And then the pasuk continues and chazeres, v'rachatzu yedeihem v'ragleihem v'lo yamusu. V'oysah lehem chok olam l'dorosam. So, you have psukim in the Torah tucked away in Parshas Ki Sisa where the Torah instructs Moshe to make a kiyor. In the kiyor there should be water. The purpose of the kiyor is l'rochtza, it's going to be a place for Aaron going to bathe. Not bathe entirely, for that were mikva'os, but rather to wash their hands and their feet. When do they have to do it? So, the Torah is very wordy. A little confusing. The Gemara is going to go through some of these words in the pasuk in today's daf. And the Gemara is going to tell us a little bit more specifically, a little more accurately, when exactly it was that the kohen had to wash his hands. That's clear. There was a whole kayli in the mishkan, the kiyor, that was meyuchad for this mitzvah of richatz yadayim v'raglayim. It's interesting, all the meforshim of Chumash are bothered that why is the parsha of the kiyor mentioned in parshas Ki Sisa? Terumah, Tetzaveh, those are the parshas that discusses the melachos of mishkan. Parshas Ki Sisa had already the chet ha'egel, you have the mitzvah of machatzis ha'shekel, the mitzvah of Shabbos is mentioned in parshas Ki Sisa. It's literally tucked away in parshas Ki Sisa, where the Torah throws in the mitzvah of the kiyor. Wouldn't it make more sense for the tzivui of the kiyor to have been in parshas Terumah, parshas Tetzaveh? Why is it in parshas Ki Sisa? So, one of the themes that the meforshim of Chumash say is because the kiyor was different than the other kaylim. All the kaylim were used for avodah. There was avodah done with the shulchan. There was avodah done with the menorah. There were many avodahs that were done with the mizbei'ach. The kiyor did not have any avodah that was done with it per se, but rather the purpose of the kiyor was to be machshir the avodahs. So, the kiyor was different in the sense that although it was a kayli, it was in the mishkan, and there was a lot of kedushah associated with it. But, in it of itself, there was no avodah that was done with the kiyor. The kiyor was where the kohen would wash his hands and feet, and that would be machshir the avodah. Like our mishna says, a kohen that wasn't rochatz yadayim v'raglayim, the avodah is going to be pasul. But, being that it was a machshir, and it wasn't a kayli that was used for avodah per se, so that reason it's singled out in the Torah. Regardless, today's daf begins with two braisos, machlokes Rebbe and the tanna Rebbi Elazar ben Shimon, a very useful ID Mahlikis in terms of understanding when exactly the coin had to wash his hands and feet from the Kia, and there's a lot of question on this that's intertwined in this Mahlikis. We'll do what we do. If the coin washed his hands and feet from the Kia during the day, he came to the base of Migdash, clocks in, goes to the Kia and he has to do Kaddish. You're dying for a coin. Says the price if he's there through the night. When the sun sets, says I can have him he wouldn't have to do Kaddish for a coin again. Meaning the Kaddish that he did in the morning is going to work for a night. If however, he washed his hands and his feet at night, he came at night to do the avoida and he did Kaddish for a coin or he came in the morning, washed his hands in the morning, ended up staying through the night. Now it's already the next day. So Kaddish says that every day the coin had to be the other again. During the day he would never have to be the other twice. But the next day he would have to be the other. So a coin that comes 8:00 in the morning, he wouldn't have to be the other at any point during that day. Not even at night. You'd think maybe the night is a new day. No, as long as he was by you. And so I feel by you. But the next morning at that point already he would have to be the other again. So you I mean he used to say my Kaddish that Lena works to require another Kaddish you're dying for a coin. Possible when you say Lena in the context of Kaddish it means so once the sun rises the next morning it's my yellow it has an impact on the Kaddish that the coin had done and it requires that the coin should be the other again. He argues he says Kaddish by no there's no such thing there is a concept of but it doesn't relate to just because the sun rose the next morning it's another day the washed his hands on Tuesday and now it's Wednesday it doesn't mean that the has to wash his hands and his feet again to every day the had to do it going to he didn't and the lotion that the uses holds because always a new one of the as a result long as he stays in the there's going to be no obligation for him to do was doing the entire night the next morning says when the sun rises the next morning the is going to have to do it again once the does it a few weeks later even if he works through the night even if he works through 10 nights 10 days straight of it doesn't matter it's all that he doesn't have to be again it's the same every day holds because the next day even though he was doing the whole night he has to do it all over again says no you can go 10 days without being why cuz doesn't hold of this of so we have the same twice so why would the have to over the says the but they only had the first I would have thought that he the the first doesn't say that the person was working through the night so the person came in the morning he did the and he stayed in the as I now the next day he wants to again so says he has to do it raglayim again." But, in that case, maybe Rebbe says so because he stopped doing the avodah. But, in the case second braysa, where he's doing the avodah through the night, the possibility we never stopped doing the avodah Rebbe maybe in that case Rebbe is going to be to that he doesn't have to do kidush raglayim again. Yes, we only had the second braysa, the braysa that discusses where he's physically doing the avodah the whole night. I would the call it a mission maybe it's only over there that says that he doesn't have to do kidush raglayim again. Why? Cuz he never stopped doing the avodah. So, being that there was no second avodah, that's why he doesn't have to do another kidush raglayim. I would in the case where he stopped doing the avodah Rebbe maybe over there it would be to Rebbe so that reason that we have this case mentioned both where the did not stop doing the avodah and in the case where the did stop doing the avodah in either case Rebbe and Shimon are going to stand their ground. They're going to maintain their position. Rebbe is going to hold kidush raglayim. Again, what does that mean? That when the sun rises, it requires a new kidush raglayim. Whereas he's going to hold kidush raglayim just because it's a new day doesn't necessarily mean that you're going to have to do a kidush raglayim. Now, this very important Rashi before we go by to Rashi says that this whole between Rebbe and Shimon is where as far as we know the wasn't asked from the avodah. Meaning, that's possible. If the is asked and we'll see the today's into tomorrow's a little bit clearer what the definition of is. It's something that doesn't only affect the avodah but it's really something that's many areas in but Rashi says that the whole Rebbe is only if the was asked. Once the is asked, it's possible he you need another kidush raglayim. However, where he wasn't meshuach or as far as we know, we don't think he was meshuach but at the same time it's a new day. The question is is a new day mechayev a new kidushin raglayim? That's shitas Rebbi Lena Mayeles kidushin raglayim or is a new day in and of itself not a mechayev kidushin raglayim? That's the shita of Rebbi Shimon. Ein Lena Mayeles kidushin raglayim. But again, only when as far as we know there was no meshuach adash. But if we know for sure there was a meshuach adash, the kohen was meshuach adash, in that case it's poshut everyone's going to hold that if the kohen is meshuach adash and now he wants to return to doing an avodah, he's going to have to do kidushin raglayim all over again. Either way, something about Rebbi my time with the Rebbi. What's the makor of Rebbi? Rebbi who holds Lena Mayeles kidushin raglayim because the pasuk that describes the when exactly it was that the kohen had to do kidushin raglayim. So it says before you it's one of the that we spoke out in the introduction. When the kohen enters the you to he should wash his hands. The bigish el the it's a and it says that if you read the pasuk, the pasuk seems to be a little contradictory. It begins when does the kohen wash his hands and feet? Before you when he enters the 7:00 in the morning, that's when you do kidushin but then the pasuk says bigish el the It sounds like when you come to the so Rebbi says emphasis in this pasuk is on bigish I mean that emphasis is on bigish that has nothing to do with when the kohen entered the so as if to say that if the kohen enters on Monday and he doesn't leave until 10 days later, he's never going to have to wash his hands again. No, the emphasis is not on the volume. It's on bigish. And what does bigish mean? Rashi says a taish that's a little says the bigish the bigish come bigish >> that was on the misbech. And being that every morning there was a new maracha, there was a new fire, so every morning is considered a new gisha. And it's for that reason Rebbi has his shita of lina mayeles because of what I argue. He says no, it has nothing to do with every morning. Ain lina mayeles because of this because it says emphasis is on the That's the shiyur. Is the emphasis on the gishnum? If that's the case, gisha is defined by the maracha. So every morning lina mayeles because of or is it on the That's what he says. If you come in the morning, you stay through the night. In the shiyur in the very bottom, how is it possible for a person to go 10 days without being das? You have to fall asleep, you have to eat. There's certain things you have to do that you would argue constitute has But the bottom line is according to Rebbi the gishnum according to the way What does Rebbi do with the way? It's on the gishnum or is it on the way? Rebbi says that it just gisha and that's the way. I would have thought I'd call gisha the gisha. That maybe the gishnum doesn't mean every time there's a new maracha, meaning every morning. Maybe the gishnum means every time you go to the misbech. So every time the coin goes to the misbech, he went to do it again. He needs to go again. Two hours later he goes to do it again. He needs to go again. An hour later he's going to do a different again. He needs to go again. That's to tell me no, it's not every gisha the gisha, but rather the way you take the gishnum is every morning every maracha is what is the gisha. What do you want to do with the word the gishnum? I would have thought every time he enters even after doing the way. He has to do it again. That's why the Torah said the gishnum to tell me it's not just the way you do it again. It's the gishnum on the misbech. If he's entering to do the misbech the maracha says there are without the word big stuff that a coin would have to do if he enters the enters the even that with the intent to do a look at the it says already with the issue of the issue is clearly means so they can't be such a I need big stuff to tell me that the volume doesn't mean beer stuff I have the issue is already telling me that the volume doesn't mean beer stuff so again why does it say big stuff according to the mission the mission says I don't know how come the mission issue of the mission we know we had it on the top of the that the God on keeper used to do five used to do it for five times and it'd be the God of the 10 times what was a in every time the would change his clothing on keeper from the big day of to the big day of and from the big day of to the big day of there was a and there were two big day of there was a big day of before the and there was a big day of after the of the issue of the mission of the issue of the mission of the issue the big day of that was done in conjunction with the was it done while the God was wearing his clothing or was it done after the God had already taken off his clothing so again it was done at the time circa when the is changing clothing so was the big day of being done while the God is wearing his clothing or is it being done when the God is not wearing his clothing maybe the God will get undressed big day of big day of big day of big day of big day of and he gets dressed or not maybe the big day of big day of big day of are done while he's wearing clothing he's wearing his big day of for example big day of big day of big day of he gets undressed big day of puts on the big day of and now he's going to go again he's going to do the big day of big day of so the big day of big day of which was done around the time that he changed his clothing. Was it done while he was wearing the clothing or was done when he wasn't wearing the clothing? He said how come everybody agrees that is not discussing the kidushin. Everybody agrees the kidushin the second kidushin is that was done after he was already dressed. The shilo was the first kidush. The first kidush he's taking off the big days off. First kidushin that get undressed then or get undressed but as it relates to the second that was done after the everybody agrees it was done after the was already wearing the new clothing. My time the says or and we learn from them it's referring to the you see that after he did he was ready to do the other If he wasn't wearing his clothing when he did the second kidushin that he's not ready to do the he's so that's how we know that the second how do I know that I know from the so the emphasis on the that every required a new because the kidushin the the such a that every every requires why then it's related to that he says if we're going to go down this road and we've this entire let's finish the already. So the said the why did the say that if I would have thought that the only time is the the is real stuff the only time this is true is if we're dealing with an avoid that's not a car such as for example I love you my car or but maybe I would such as that's not a car going after the total it's not a car that's the even even in a way which is not an avoid that's not a car even that avoid the is going to be that you need and if the would do it without you be and the avoid would be either way the death began with ready whether or again what does that mean if the comes to do the avoid he stays through the night and now it's the next day already the sun rose always is that that the should have to do another or not ready says in my because the next morning the would have to wash his hands and his feet again from the but says because what's the beer in the it's how to understand the the in the system not in that mentions the of the says when did the have to wash his hands and feet from the before you you to my you to is back and the says that and the have contradictory connotations before you like every time you enter so if you comes to stay for 10 days maybe you only have to wash your hands that one time that you enter the because sounds like which ready said means every every morning when there was a new that being a new ready says emphasis is on the but says emphasis is on the way Rashi has his caveat that if there was no haskaras. But if there was haskaras, at that point for sure everyone agrees kuli alma lo pleigi that there's going to be a chiyuv of a new kodesh kodashim baglai. Stating that is a very important Rashi. Rashi when he explains shitas Rebbi that lina mayales b'kodesh kodashim baglai says Rashi that this idea of lina mayales is something that you find in other places in meseches Zevachim. He sends you to perek mizbeiach hakodesh, one of the most lamdish of prakim in seder kodashim. Zevachim daf peh zayin amud aleph, where the gemara discusses a similar shaila, lina mayales with regards to the emurim or ein lina mayales with regards to them. Halacha is that there's a psul lina. So there were a lot of things that were able to disqualify a korban. If the korban became tameh, pigul, machshava shelo lishmo by a pesach hakadosh, there's many different things that can make a korban pasul. One of the psulim that you have to become familiar with as you go through seder kodashim is psul lina. So a classic example of psul lina is the emurim that were part of the korban. There was a mitzvah of haktara. That was the one chelek of the avodah that was able to be done at night. What happens if the next morning comes, alois hashachar. So there's a psul lina. At that point you can't take these emurim anymore and be maktir them on the mizbeiach. So there's a shaila, what if it was b'reish hamizbeiach? There's a whole bunch of different gishmakte sugiyos related to psul lina. But high level there's a psul called psul lina. If a chelek of the korban was lun. What does lun mean? It means what it means in this sugiyah. Alois hashachar the next morning came, the sun rose the next morning. The halacha is that that chelek of the korban becomes pasul and it's no longer fit just like if it would become tameh, just like if it become noiser or pigul. At this point it's no longer fit to be used as a korban. Says Rashi, Rebbi who holds lina mayales b'kodesh kodashim baglai it's because Rebbi holds that just like this lina by the and the by the so too there's a relates to as if to say why I always is a new is because there's that's hard to even say the word. What does that mean? It means the becomes the what's or it's going to be a little from the next that the Mayan that was the the that was him to be able to do the even though that water has since dried. It's not here anymore. But that water maybe we look at it as if it's still and it becomes if it's it's my my can't be kind to be able to do the but the point is invokes the the where there's an idea of when it comes to and something that was water is no longer fit to be used for Rashi says it's the words seem to be very that that's what we're talking about. We're talking here about this is an important Rashi as it's a segue into in order to be able to understand the next either way from and he reported back a lot of things that he had heard from he said he heard from who said over in the name of his famous in by you the of in the always speaking for according to the that holds who's that from make what's the if the water remained in the so the didn't do but rather the water remained in the through the night and now it was means always does that water to possible, does not water not become possible? Just like we said in that a law that a law is they become possible that no longer fit to be used for the misses like law. What about the mind that remained in the cure overnight? Is there absolutely no, or is there not absolutely now? People question me as of shall offer. Offer clearly said that the was the in the speaking of meaning according to that holds wasn't matter the claim that was possible. He already did the does the of so certainly as it relates to the mind that remained in the cure certainly you're going to have the law of this question was going to that holds what was the do you say that that's only if the already in that water, but if the water is in the cure maybe then or not maybe even if the water is in the cure the law is going to be in the law Do you say that the whole law of the water is the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the You have the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of What's the law? Do you say the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the law of the in the coin did the snow to if the water remained in the middle of the business was sitting there. He said after that possible. Is it possible that you heard from me or you heard from me or you heard from that that even though I initially wasn't sure but later he was sure. I'll tell you what I heard. I see my baby from my baby in the name of my baby again from the name of the key or that wasn't put underground in my baby my baby my baby my baby so you allowed to use that water at night but my baby my baby I know my baby I want to see in a minute going to say that there was a a patent that was made in the base of this is a mission you will find where every night they would take the water the key or and there was some wheel some pulley system that would put it on the ground. The reason that water would go underground is because if the water would be above ground it would become possible in my related to the somehow by going underground it didn't become possible in not for this morning but somehow that worked and says what happens if the water was not put underground in my baby my baby so it wasn't the key or that went underground it was the water that went underground so that is at night that's okay you can use it at night but for the next day is when my baby so they want to what my baby means doesn't mean the my baby you don't have to be my baby all over again meaning it you can use the water I don't know if so my baby my baby means you can use it but I possible or not and my baby wasn't wasn't sure didn't know the answer and my baby and somehow you do know the answer meaning you see that my baby was watching in my baby comment that he made that a key or my baby my baby which is just another way of saying Akiva with a Mayan was lawn lamochrin mikdash. What does that mean? Does it mean it's possible Lena or does it mean it's not possible Lena? So the Torah is not clearing the shilo. He's clearing the shilo. If you say that the Mayan that's in the Akiva is possible or not possible. Now the Torah according to Rebbe at first glance you would say there's no shilo because according to Rebbe Rebbe said Lena mayalis for the cohen that was mikdash the raglav. So Lena is going to be mayalis for the Mayan that remains in the Akiva. El mai the shilo is according to Rebbe Shimon. But you see clearly that Ulfa was never pledged to the shilo. Even Rebbe Akiva had no idea what Ulfa shito was going to be because he knew that Ulfa had this sofic and being that he had this sofic so he wasn't sure how to interpret what he meant when he said lamochrin mikdash. The bottom line is they Rebbe Yitzchak bar Bisna tells Rebbe that how could you have told how could you say you heard from Rebbe Yirmiya bar Abba Rebbe Akiva has a pusha to Ulfa kamakri bazuka kamakri bazuka sofic. What I'm hearing I'm hearing that Rebbe Akiva really really wasn't sure. He didn't know. At the end of the day according to Rebbe Shimon is there absolute Lena in the make here or is there not absolute Lena in the make here? Either way the Gemara says Tushma ben Katin osos shneim osos da Akiva. Ben Katin made 12 faucets for the Akiva. The purpose was the 12 kehanim should be able to use the Akiva at the same time. The shirim here too they mention what's the big deal. So what? I mean why was it necessary for 12 kehanim to be said at the same time? At awesome in the Akiva he also made this pulley system this wheel so you may have some believe in it so the water should have become possible Lena. Oh isn't it a mefursha braisa that's what's Ulfa shilo? Isn't it a mefursha demishna? Not a braisa demishna. When the mishna says clearly that it would have been initial absolute Lena. So the Gemara says my lover Shimon are we going to go into it? No Rebbe. No Ulfa knew the mishna but Ulfa thought the mishna was going according to Rebbe who holds that Lena mayalis even for the cohen that was mikdash so if Lena is mayalis for the cohen that was mikdash then it's going to be mayalis for the that's in the care. If Shilo was according to the whole thing my house is only in my house only for the coin or is only in my house going to be even if the water remains in the care. But, the Gamora says, could you say that this mission is going according to the regular of say for now you have lost me. You want to say that there's no riot from this mission because the mission is not regular of others. But, the Gamora says this mission has a ratio and the ratio is for sure regular of others. The ratio says it's a so the context of mission of humans have talking about the way that was done on Yom Kippur. So, discuss the coin God who's about to do the avoid with his power. This was the coin God was power that he brought. The power of your own made back. So, the power was situated between the alarm in the back. If you take a look at the Gamora, there's a there's a picture. It's something you have to be very familiar with this picture because it's something that comes up to say that throughout the mission. So, the power was between the alarm in the back. Russia of the door. The head of the power was facing door. The face of the power was facing my roof. The coin under the coin was standing with his back to my roof. The power of my roof was facing to my roof. Okay. Either way, what we really need is the first part. The part of the mission that says that where was the power? It was being a alarm. Alarm in the back. That's where the coin was going to his power on Yom Kippur. We know the power was a half. If the power was a half, it's going to be the coin God was in. Why something is the mind of that holds that that area between the alarm in the back is considered something. It's the regular of is that something? What's the definition of something? A very little definition of what something is. Is anything to the north anything to the something of the back? So, you go to the back. Anything something it has to be adjacent. It has to be parallel to the back. But, anything from the Kiyor up to the wall of the Mizbeach, to the wall of the Azarah, that entire area is going to be considered Tzafon. Rebbe Elozar Rebbe Shimon was the one that said the Kodesh HaKodashim was there. Even the area that's a little west, it's a little Mayrev than the Mizbeach. It's not Manash Al Yerech HaMizbeach Tzafon enough. It's not literally parallel to the Mizbeach. It's towards Mayrev. The area between the Ulam and the Mizbeach, that area also has a din of Tzafon. Rebbe Moishe Rebbe was a third Shita. Rebbe said after Makam D'risus Raglayim and Makam D'risus Raglayim Yisrael. That's to the east. That's to the Mizrach, the other direction. Not towards the the Ulam and the Heichal. That's in the other direction. Where the Kohanim would d'reish and where even the Yisraelim were allowed to go. As long as it's to the north of the Mizbeach, again, even though it's not parallel, but it's in the other direction. What was it? Rebbe Shimon was Moisif that if it's to the north of the Mizbeach, but in the direction of the Heichal, bein Ulam and Mizbeach, that too is considered Tzafon. Rebbe said that even if you go in the opposite direction, you go away from the Heichal. You go not west towards the Heichal, but you go east in the other direction. Even that area, as long as it's to the north of the Mizbeach, it's also going to be considered Tzafon. Avuna Chalifa is full of Nifla. Everybody agrees from the base of Chalifa to the base of Chalifa. If you look at the picture, it's literally adjacent. It's to the right and the left of the Ulam. From that area of Ulam and Nifla, to the north of the Mizbeach, Hakum and Shulchan everyone agrees is not Tzafon. But, what's the bottom line? Where was the par of the Kohen Gadol brought? Where did the Shita happen? Bein Ulam and Mizbeach. In this parsha, there's three Shitas and what's the definition of Tzafon? Rebbe Elozar Rebbe Yehuda says it has to be literally Al Yerech HaMizbeach. It has to be parallel to the Mizbeach to the north. Rebbe Elozar Rebbe Shimon was the one that said Bein Ulam and Mizbeach has a din of Tzafon. Rebbe was Moisif even in the other direction. Even the Makam D'risus Raglayim and D'risus Raglayim Yisrael. But, where does the Mishna say it was done? It was done Bein Ulam and Mizbeach. Who is that Manda Amar? That Manda Amar is Rebbe Elozar Rebbe Shimon. So, according to the Mishna, Rebbe Elozar Rebbe Shimon and Rebbe Elozar Rebbe Shimon and the one mission that says that they used to take the water of the key and put it on the ground every night so it shouldn't be possible. It's also Reb Shimon. I Reb Shimon says it must be like that the only time is once the coin already table. But if the water still in the key maybe over there is going to be a shyly was poisoned. He wasn't poisoned. He was poisoned. He wasn't poisoned. Every amora had a different of exactly how this all played out. And what do you mean it's a we know the mission of Reb Shimon. Yeah, the easy way out would be to say the mission is Rebbi. But the mission of Reb Shimon and say for now Reb Shimon but the mission says a very partial to Rebbi. But his brother Reb Shimon is it that that mission is Reb Shimon and not Rebbi? Rebbi was also mentioned in this brisa that discusses what soften is. What did Rebbi say? Rebbi said that soften doesn't necessarily mean it doesn't necessarily mean Rebbi Shimon. He was Moses. He said that even if you go in the other direction you go east you go Mizrach. Malcolm even that's considered. So Rebbi Moses and Reb Shimon he was Moses on everybody. What's meaning according to Rebbi Reb Shimon is also considered soften. So maybe it's going according to Rebbi and Rebbi Shimon we know is even after the coin table certainly if it's still going to be in the key Moses if that mission is Rebbi look at the Malcolm Moses like that Malcolm Moses why did the coin have to do it Rebbi Moses let him do it further east and Rashi says there's a reason to do it further east because the putting the the animal right in front of the there was a reason his face had to be standing this way he had to be standing that way because there's once you put an animal too close to the you're risking the animal doing something that's not nice and that's for the so wouldn't it make sense if the mishnah is Rabbi just to take the animal, do it the makom Israel as far away from the heykal as possible? But then the but the Gemara says, I hear. But if that's the case, look at this. Even why did it have to be Rabbi Shimon just said that the area that's also considered but not the only area that's considered wouldn't it make more sense to do it on Rabbi Shimon must have been a Rabbi why they wanted it Rabbi Shimon and even though it comes with an invoice it comes at the risk at the expense of maybe the animal doing something that's so that area which is but at the same time it's Kippur and fasting it's a very long day there's a lot of we want the to do the as close as possible to the heykal as she says so that when he takes the into the heykal this is these are the that are going to be done inside the one have to walk too far it's not going to be too hard so how can it be Rabbi Shimon I couldn't you have done it Rabbi Shimon you could have done it there there's no question you could have done it there but at the same time there's a of the and that's why the bottom line is is that there's no that that is going Rabbi Shimon maybe going Rabbi so it's true it's a mishnah to this idea of the when the water is in the air stating that wasn't sure how is it possible to a mishnah right all the prices if you remember the Gemara it's certainly knew the mishnah so what's the so of course knew the mishnah knew the mishnah but thought the mishnah is going Rabbi in the Rabbi Shimon no it's not true the doesn't have to be Rabbi Shimon the could be Rabbi according to Rabbi why would they bring the manager in front of the heykal bring it further east Rabbi Shimon the God but regardless one thing you see in this Gemara what you see in this Gemara is that the Gemara is still with the kids ready for Shimon. To the Shilo of whether there'd be a Lena if the water remained in the care. But at first glance you would think that one has nothing to do with the other the Shilo of Lena my house with the blind the Gamorah said is really calling how you read the passage. Or is it the one that's left? Emphasis on the volume or emphasis on the system. That's the Shilo what do you do with the Lena? That you have throughout say the kitchen. If that's the case what does it have to do with the Shilo whether there would be a kitchen if the water remained in the care of the water that didn't remain in the care. From the fact that put the two together. The whole alpha. It sounds a little bit like the this Shilo of Lena my house is related to the regular. Lena that's why she that's why she in the beginning of the He sends you there immediately says this ready the coin that does. His line from the care. Does he have to do it again the next morning? I don't know we'll leave that for the London. But the bottom line is you want to know where she saw that. She couldn't learn this Gamorah without knowing that there's no way to understand. That this Gamorah without recognizing that there's some connection. There's some between the ready and the more general. So Lena either way on that note we're not done with the sugar I'm ready on. If the coin wakes up in the morning. And he. Was chosen to do the action. Is in a way that Before he does the action. The next morning he doesn't have to do again. because he did it already when he began doing the so a little bit of background the Rashi says it right here and it's something that we all know was the very first that was done every morning in the morning so trivia question what was the first that was done every single morning in the morning it was the current would go up to the and he would take some of the like a scoop of that was there ashes from all the that were bought the previous day you would take it down the ramp put it next to the there was a special place where it had to be put later the would deal with it but initially this is taking some of the on the removing it from the was the very first that was done now this was done as soon as the roosters start doing what they do which technically is still considered night day and starts from comes to but that's what day is so day starts with the done with which was before meaning when it was done it was already night now stating that being that the was it was a it was an the had to do it he had to go to the so wakes up 4:30 in the morning goes to the he does the now 5:30 does he have to do again or does he not have to do that was the not the next day 20 minutes later now that it's already he doesn't have to do it again he did it already so who is even does like a really really so as soon as it's you should have to do it again and either of us if you ain't I feel like that's so does it mean the marker ain't so holy kaddish? And he won't have to be kaddish it even next Wednesday as long as he's not kaddish. And he continues doing the avodah. I'm going to buy you a buyer seller in the rip. Reb Yochana was going according to Reb. The lino d'rabonon it. Reb Yochana held that although Rebbi holds lino mayalos b'kiddush day b'raglayim, it's only a d'rabonon. Why didn't we learn it from Sukkin? B'vayom b'gishchem asmachta. It's not a real d'rabonon d'oraisa. There's no halacha of lino mayalos b'kiddush day b'raglayim. It's only a d'rabonon. Why did therefore Reb Yochana hold that even though Rebbi held that d'rabonon were mechayev every morning to do a new kiddush day b'raglayim? D'mikra gever b'etzro, like possible lino. Such a short time he did it. D'mikra gever, no he didn't do it by l'shasha. He wasn't worried. Rashi says because what's this d'rabonon? The d'rabonon is that d'rabonon were afraid that if the kohen wouldn't be mekadesh the raglayim again every morning, people would be mezalzel b'lino. Again, Rashi is connecting this to the more general psul lino. People would be mezalzel b'lino. Such a short period of time, people don't even think it's lino. I'm not worried about it. But the bottom line is is that Reb Yochana was going according to Reb. Reb Meir says lino mayalos b'kiddush day b'raglayim. No, he was going according to Reb Meir b'Reb Shimon. And it's true, according to Reb Meir b'Reb Shimon really it's not just the marker ain't so holy kaddish. I feel like I can sorry omen made it so holy kaddish. But for Reb Meir b'Reb Shimon b'chilas avodah, b'lo b'seif avodah. Reb Meir is almost a third shita. Reb Yochana held like Reb Meir b'Reb Shimon the exen that ain't lino mayalos, but it's only ain't lino mayalos b'chilas avodah. Meaning you started doing the avodah shortly before the day, so it's or it's the first avodah of the day. So over there, even though it's technically not day, but it's the chilas avodah shiyoyim. So there's no halacha of lino. But if it's the seif, you were doing avodah the whole night and then now you want to continue doing avodah during the day. Over there meaning if you toiveled yesterday and now you wanted it for today, that doesn't work. If you table this morning, which technically is yesterday, but it's still the It's not going to be there. That says I agree with Rebel Shimon as soon as the saw the first claim that did the first came down with the they would run now they the rest of the had to do their thing and the first should as soon as that's done all the are going to go they're going to chime in. They catch you there what did they do? They quickly ran and they were they were they start doing what they're going to do and they continue doing that throughout the course of the day. So these other did did the as soon as the came down with the which by the way it's still night because the was done and there's a little bit of time from the there until so it's still night they do and and they're going to now do their thing that holds like ready and and just tweet as ready that is you know that from there's no so this is all going to be according to ready. Why is this ready? You see that the are allowed to do the at the same time that the was doing at the same time that the was doing the was doing the you could do the despite the fact that it's still night they're not going to have to do again when it comes morning doesn't say anything about that. So we're going according to ready and ready holds that you could do it from and it works for the next morning because even though but not for such a short period of time. Hello according to holds that said it's only according to I ready I got that time for possible you know but according to ready but that was the teeth kind of rub that according to ready even if you did the kid of lion from Christ I get once I waste the shark that comes it's possible when said that the coin that did the kid of lion doesn't have to do it again in the morning he was only going according to but according to ready it's a lot money who's going to be the time of a foolish mission meaning the statement that this Gamora began with was a statement for it's an a favor of the argument okay we can argue with but here we have a mission I'm a foolish mission that seems to say something very similar to parallel in what said what is the mission to say that the see the coin finished doing the they do and then they go on with their day so it sounds like number one they have to do and number two once they do it they can go on with their day so the how do you going on with their day the it's a new day if isn't it if it's a new day shouldn't they have to do again so the says how many ready the way a buyer explained that even ready holds is only being that it's only a short period of time enough to worry about it so it's going to be good the problem is according to rub it that holds that according to ready even would agree that Lena is even for a short period of time it's only in that there's this idea that if you did for the you would not have to do again for the rest of the the problem is how do you understand this mission e ready if it's going according to ready possible Lena the you have to do the kid of lion as soon as the sun rises and I'm going to tell you I mean it's so the question is going to why they have to do doesn't it sound like they were doing the the whole night these and if they were doing that the whole night let the kid of lion from yesterday work so the Gamora says you look we're talking about a new coin. New coin who didn't do the aveda. So now if he wasn't doing the aveda as he was masiach daas, he went to sleep. So now he's starting his day, he has to do kidush yadaim raglayim. But the kidush yadaim raglayim that he's going to do right now is going to work into the next day because according to Rav Shimon there's no according to Rebbe it won't work because there is a winner mayeles. This is some shot tova there's a very obvious hora'ah that you have to ask from this Gamara, but we're going to leave that for now. Before we go further, one short hora'ah and that is so we have over here a festa machlokes leena mayeles be kidush yadaim raglayim or ain leena mayeles be kidush yadaim raglayim. So what's the halacha? The Rambam in Lucas Beis Mikdash perek ches kidush yadaim hayom if the coin did kidush yadaim raglayim today tzarich lachzor l'kadesh l'machar. He would have to do the kidush yadaim raglayim again the next day afilu shelo yashan kol halayla even if he didn't go to sleep. Cold work, he wasn't masiach daas. It doesn't matter. Despite the fact that he wasn't masiach daas, the halacha is he doesn't have to be mekadesh he has to be mekadesh yadaim raglayim again. Sha yadaim nifsalos bilina because the hands Rambam sounds like psolina and the psolina shala on the yadaim. Again we'll leave that for the Rambam, but the bottom line is is the Rambam says you have to do kidush yadaim raglayim again. Kidush bilayla kol halayla again tzarich lachzor l'kadesh bayom l'avodas hayom. In other words the Rambam passes like Rebbe that leena mayeles be kidush yadaim raglayim and it's for that reason if the coin did the aveda on Tuesday, now Wednesday comes even if he didn't sleep, it doesn't matter. Sha yadaim nifsalos bilina says the Rambam and he's going to have to be mekadesh yadaim raglayim again. Kidush yadaim raglayim l'shum hadasha. If the the the coin did kidush yadaim raglayim for the shum hadasha afilu mekadesh kodem shetala hashemesh even though the kidush yadaim even though the kidush yadaim raglayim that was done for the shum hadasha happened that night Cuz the Trummus Adashin itself happened through the night. it's over. So the Rambam paskins like Rebbe Yehudah paskins like Rebbe Yehudah. He paskins like Rebbe Pinchas ben Yair on Kiddush Yadayim. I'm saying every day the Kohen has to be Mekadesh Yadayim again? Emphasis on the Gishtam not on the Boyim. And the Rambam also paskins like Rebbe Yehudah on that despite the fact Pinchas ben Yair but Trummus Adashin being that it's Trummus Avoidas even though technically it's at night not at day. When the sun rises after the Trummus Adashin there was no fear for the Kohen to be Mekadesh Yadayim again. So that's Halacha. So you ask what does it matter what Halacha is? And it's Halacha for Mashiach. One day it's going to matter. So the Chofetz Chaim in his Likutei Halachos says now the Kohanim should know the the Halachos so they'll know may we be Zocheh to Beis Hamikdash but the Emes is that there's a real Nafkah Minah L'Halacha in terms of this whole fact that the Rambam paskins Leina Mayeles B'Reishis Rabah. We know that we wash Netilas Yadayim every morning. So every morning you wake up, every little child knows, his hands are Tomei, you have to wash Negel Vasser. The Mechaber in Hilchos Netilas Yadayim right in the beginning Orach Chaim Siman Daled Seif Katan Yud Gimel. In Hoyo Naor Kol Halayla. Let's say a person was up the whole night. Chofetz Chaim says I'm not sure. This idea that you have to wash Netilas Yadayim in the morning. Is that only if you went to sleep? What if you were up the whole night? If you were up all night do you still have to wash Negel Vasser or not? So the Rama says the Yitlain B'Lo Bracha. So L'Maaseh a person should but he should do it without a Bracha. Says the Mishnah Berurah what's the Safek? What was the Safek of the Shulchan Aruch? The Safek was because there's two reasons K'Yu Da in the Rishonim why we wash Netilas Yadayim in the morning. The Rosh and the Rashba. The Rosh says that the reason we wash Negel Vasser in the morning is because Yadayim Maskoniyos Ain. Our hands have a life of their own sometimes. And as a result when a person sleeping, his hands could be all over the place. He can touch a part of his body that is not pure. As a result, you start your day, maybe your hands are tummy. Oh, your hands are tummy, you have to go ahead, you have to wash them. The Rashba says a different reason. The Rashba says because when a person wakes up in the morning, I quote, "Anu nasin kidusha kadusha. De shiv kadushim bekorim rabim nasachu. So tri anu acharei she yesh boruch she boruch lefoidei de shorshei de boruch she mai." The dover zeh tiknu be shachar kol Yisrael berachos. Bottom line is in the morning you have a uh you have a briah chadasha. There's a ruach ruach, says the Rashba, that shoyerin a person during the night. As a result, in the morning we're you're removing yourself now from that. You have to go, you have to wash yourself to rid yourself from that ruach ruach. Says the Mishna Berurah, "L'chumra de safek of the Shulchan Aruch, whether if a person was up the whole night has to wash his hands or not is mamash de safek." If the reason that you have to wash negel vasser in the morning is cuz you die maskanius, that's just from when you're sleeping. You don't have to wash your hands every time. It's just when you're sleeping you die maskanius. You lose control over them. So, if you're up the whole night, then the whole night you still wash the time and you shouldn't have to wash until you sleep again. But if it's because there's a ruach ruach that shoyerin a person at night, that ruach ruach that shoyerin a person is shoyerin whether the person's awake, whether the person is sleeping. So, even if the person was up the whole night, he still have that ruach ruach. And as a result, I don't know what is going to be that maybe you should have to wash. As a result, Machazis I'm not sure. So, what am I to do? My so, what should you do? The Yikrei Belei Bracha. The Sha'arei Teshuvah on this halacha from Shulchan Aruch sends you to the Birkei Yosef. He quotes it be pitzur. But you have to see it inside to see the punchline. And that is Zoch the Birkei Yosef. That's the chida. Right here it's in Siman Daled. It's at the end this Shiurei Bracha he has at the end of Siman Daled. That's where he bring it. Yesh lasuf be tzarich litoil yado b'mayim acharonim. So, he says that he heard from the Sefer Ha Trumah brings l'chad me'raboseinu kamoi from one of the kadmonim, Damaskin, kodem hayoyin. The nota yodav yesh lo Kadman she is power or she is little might the Lena sellers you dying that there's a surgeon that Lena sellers Lena my Alice and Lena my Alice Rebbe holds Lena my Alice what does that mean that a coin that washed his hands and feet from the gear the next day even if you want to mess it up he doesn't matter he has to wash his hands and his his feet again and the rabbit base of here past is like Rebbe that means we hold Lena my Alice because you like line and what is Lena mean when the sun rises it doesn't matter if the coin slept if the coin didn't sleep that was the washing around it doesn't matter so says the he saw the safer who brings from that just like there's an idea of Lena my Alice you should have for the coin that's so many years ago we are of the Hashem we serve as well and as a result we need to wash our hands like the coin had to wash his hands from the gear before he goes to to serve Hashem and just like there was an idea of Lena my Alice when it came to the coin so too there's going to be a dinner Lena my Alice so once the sun rises the next morning Lena my Alice that you had in the morning yesterday is null and void it's not anymore and as a result you would have to wash your hands again one other interesting place with this morning's stuff plays itself out real life that is the seven hours is right in the beginning of seven hours of cotton balls as the parshas the the parshas is supposed to say only during the day why should you say the parshas only during the day because that's cotton 101 cotton balls had to be brought during the day you couldn't bring a cotton you couldn't bring a cotton at night so we say the parshas of the cotton balls it's like you could as a result you have to do it >> two things that were able to be done and you want to stay saying carbonas you can't say the partial of the over cuz the over Tommy wasn't brought until it was already a life but the truma addition that we just said was done while it was still night and the in the key that was done before the truma addition was also done at night so the key and the truma addition was done at night that already be able to that's something you'd be able to do at night tell you one other interesting hours we had yesterday's down again this morning this idea that the Godel used to be on the keeper five times how much do you like and he used to be the kind of this 10 times so I remember I heard once from the Shiva from the Shiva it was doing homage here it was one of the parishes of the office exactly what the context was but he was talking about that I don't know who and he's talking to Jacob that they're always coming and going go with something that base of Levy and and and safer somewhere says is that you find that you can work force very often to go into God less and the reason they were going to God less is because of a sudden has a tremendous spot on a place it's here sudden I don't know but you find that a tremendous ration on a place that's why I don't know who was constantly coming and going you find this idea of Jacob it's because I shall want the sudden to go to different places because every staff that a sudden makes he has a tremendous people need the from the sudden that's why that's always been that was the context that's what I was talking about this idea that you find sudden and he was bringing different writers and and he sent over a story that the rived the rived had tell me them and he wanted these tell me them to go out and spread the word. So he took four of his prized tell me them. He put them on a boat and he sent them to the conference he wanted them to land and start going from city to city and to be my good and to be my and to try to be my the state of the union to be my client show a little bit. One of the rived tell me them sends back a letter to the rived. And he tells them you know he followed what the river wanted him to do and he came to a state or somewhere and he comes in and he sits in the back of the magic and there was a rabbi there and the rabbi was giving a and he said they were learning and he asked the following question. The question was it says that the with table five times and you did so there were three that were done in the so he asked the question that we know that on keeper there were many many that were done in the in the hall. The ones that were done on the and the ones that were done on the the ones that were even in the and there were and there were different we had it already in the there's nuances between and between now the says has served feet. Every time the God would do he had to do it the top of the number of the if you could be in the so so how many how many how many were there so the rabbi asked the question do the math do the back of the envelope arithmetic if there were 43 and every requires so how many were there there were 43 so he asked the question I don't understand here it says there were five and here it says 43 so the so the now obviously this is the state of the state of the state of the state of the state of the what are you talking what the the God was going to the he's the other one is he's taking his finger the one by one by one before he does the but either way the rived tell me writes back to the rived. says that you want to know what you want to stay the union the this is a rough people come to show me this is the rabbi he's asking a between the this was the this is what he was trying to say somebody told me that he says he heard say this over a different time of and then he had a different punchline he was saying that you know people think sometimes that anything you find from the it must be it's it's sacred I mean it comes from the it must be it's sacred I mean it comes from the and just because you say from the from the you know it doesn't mean anything he says this this young man would have wrote a safer and they'd find his out today and they'd find out one of the and we don't know who he is but he was one of the and book of that he was like that You probably would be in a bad way