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0:10 All right, so we'll say good morning. Good morning. Let us begin. Begin by thanking all of our sponsors for this morning's sheer today. Our sponsors for the month of dedicating all the Sherman's rush this month as a school for a fish lemon for Hershey and passion for results bus sorry from 0:37 Vegas and the entire Akira. Call us for the as well as for the of the national of Suzy's sister Esther and brown eyes and whose yard site was on Rosh Chodesh ER. Are we going to learn our ultimate and his mother Linda Rockaway bus and 1:01 our sponsors for today and our Steinberg and our continued health for social and for an ultimate referral and of course I will say today. You must be they in which we remember Israel's fallen. All of those who have given their lives for the establishment of our beautiful state of Israel. All of those who have fallen defending this beautiful 1:24 and incredible contemporary miracle as well as all the victims of terror. We have so many as a people. So many as a nation. But if there's one thing that we know every comes with a very steep sacrifice. And it is overwhelming to see just the individuals and the families who have been willing to pay that ultimate price so that the rest of us could be the beneficiaries of a beautiful 1:46 that we call Israel. And even though these days of are difficult for us because we're 6,000 miles away. And you don't feel it in the air in the same way and programmatically is complicated and there are so many right that always stirs up so many different and different things like that which are really. 2:04 They're important but not important to the essence of all this. It is so important for us today to take out some time to do something in the all of those who have given their lives for for the eternity of our people. Again, come from but always demand human effort and human 2:27 sacrifice. And. Our people has always been willing to pay that sacrifice. Our young, our old, our men, our women, our children. And it's overwhelming to see the steepness of that sacrifice, the overwhelming nature of that sacrifice. But what we have today literally again we say the words by the birth of a little boy which is such a strange phrase to say to a little boy as he enters into the 2:54 we say to him, you know, through your life right through your life through your blood you will live. Doesn't seem exactly like I welcome to the Jewish people of through your blood you will live. But the truth is that's it. That is it. At 8 days old that is already the lesson that we teach our children. That it's our blood, it's our sacrifice, it's our willingness to give everything that creates a pathway to 3:17 eternity and to for our people. And so today we remember those who have literally lived and given their lives with the mantra of the higher. We accept our condolences to their to their families, families who remain. 3:34 Really with with an open hole an open hole an open wound for often for generations to come. We are the beneficiaries of their sacrifice. We are the beneficiaries of the that they created their precious have an and their sacrifice. We should be worthy of their sacrifice. I'm should be worthy of their sacrifice. I should be worthy of their sacrifice. The 3:57 higher may their sacrifice propel their to the highest levels of and may be a source of constant for and for Israel. We will say with that let us begin today's is we have a lot to do today. 4:14 We are starting at the mission on Sunday testament base 99b. The mission says as follows. There were two tables. At the entrance we have the we actually made reference to this in yesterday's a right when you. Walked into the one made of marble and one made of of gold. Now in yesterday's we spoke about it of silver and gold. So today the mission says it wasn't silver and gold 4:41 it was marble and gold. So on the marble table on the marble table that's where they place the bread when they were bringing in the new bread. So the new bread which was baked in the then brought inside was put down on these marble tables and ultimately again the gold table was used when taking out or I call it the old loaves although I don't like to use that 5:04 term but the previous week's loaves. They were taking it out. Of the base today. For distribution. Why ultimately again because we go up in matters of and we do not descend. The and then of course there is the and the was the gold table built by which was inside of the base 5:30 we are again I will say such a very interesting there were four involved in this process. So there are two who are each bringing one stack of six breads each. Right? Again they were bringing in the new bread or the two additional each one holding each one holding the little full of 5:53 okay but then there were four who preceded them who came into the base a little bit earlier. Right? What did those do? So again two one coin per stack so one coin to take out each stack ultimately again of the of the old bread. Right? And then one coin for each small little full of so so again just the image is quite 6:19 beautiful. So four involved all together. Two ultimately again one to bring in each stack. One sorry eight all together. Right? So four to bring in the new loaves. One coin to bring in stack six or stack of six another coin to bring in another stack of six and then one coin each for the of the parallel group was already inside of 6:42 the base getting ready to remove last week's loaves. So two one one coin each coin for a loaf of six and then one coin for each of the very beautiful. So the says in. The one bringing in the new loaf. Remember again the tables were arranged on a east-west east-west um. 7:06 Direction. So remember when you're facing the table you're facing north-south. So interestingly enough so those who entered into the base I eat bringing the new loaves so they would. They would stand they they would stand in the north facing the south and those taking out the loaves on the we'll be standing on the opposite side 7:33 of the table. So they would be standing on the southern side facing the north and what would happen was this very beautiful. As the first set right now the first set to remember the four were already inside of the base so as they would pull out the old the last week's loaves the other set the other group of would be pushing in the new loaves. So the imagery is the table itself was 7:58 never bare. So as they were pulling out last week's loaves they put in this week's loaves. The and literally again as soon as the old loaves were removed spring up space. New loaves were put in their in their stead because when it comes to the you shall place the bread before me at all times. That we also says 8:24 you don't need You don't need that like. That is not necessary. Rather what is going to say is that if the the last week's bread was on the table in the morning as long as the new bread was put there sometime during the day before let's say nightfall that's good enough. In other words the 8:47 means you can't go a day without on the that you can't have a day with the table bare. So you have to have now now the. The first set of are taking out the last week's loaves and as they take out last week's loaves they take it out and they place it on the golden table in the they burnt the and then ultimately again the 9:16 right the loaves ultimately were distributed to the incredible. Good. What happens if now the interesting detail over here. What happens if fell on this. As obviously you can't eat you can't eat so what what do they Right? 9:31 The last week's it's fine no problem they would go ahead and distribute the loaves that night. So must the I guess we'll break their fast on can you imagine such a breakfast like that? It's not a big old but you know imagine how beautiful it must have been. 9:51 Very interesting what happens if fell on Friday. Now again I will say this is now a calendrical impossibility the way our calendar is set up. Yom Kippur cannot fall on Erev Shabbos. But before the Before the candle Before the candle Before the calendar was set by Hillel Hashani, you could have a situation like that. So, what happens if Yom Kippur fell on a Friday? So, see your Shulchan Aruch says 10:13 Erev Bavlim Ochlim Also Kishu Chaim Meshu D'Iton Yaffa. So, what does this very interesting Shulchan Aruch mean? The Chatas The Chatas that is offered The Chatas that is offered on Yom Kippur is consumed by the Kohanim. Now, normally, when would you consume the Chatas? On Motzei Yom Kippur. Remember again, there's two Se'irim There's two Se'irim on Yom Kippur. One is La'Azazel, one is a Chatas. A Chatas is normally consumed by the Kohanim. So, again, on a 10:37 regular Yom Kippur, you'd eat the Chatas on Motzei Yom Kippur. What about when What about when Yom Kippur fell on Friday? What was the problem? The problem is you had no time to cook the Chatas. So, Shabbos So, Shabbos night came and either you eat it or you lose it because at the end of the day, if you wait until Shabbos, it's going to be Pasul Achslina. It's already outside of its permitted time. So, Halacha L'Ma'aseh 11:02 Halacha L'Ma'aseh, the only choice you So, what choice do you have? So, the Gemara says the Bavlim The Babylonians would eat it when it was raw. This is fascinating. So, the Babylonians apparently ate raw meat Mishna D'Iton Yaffa. Now, this is interesting. The Lashon over here is Mishna D'Iton Yaffa. 11:19 Literally again, Rashi says over here "HaBavlim Kish Kohanim Ochlim Also Chaikish Chayom HaKippurim Erev Shabbos." So, Sh'D'Iton Yaffa means they had a good disposition. We'll discuss exactly what that means, but apparently, the Babylonians were willing to eat raw meat, so they consumed the Chatas at night Friday night. Friday night raw. 11:40 Okay, more about that. Tanya Amora Tanya Amora says "Afilu She Lo Kisa'ishon Shachris V'Seider Achadas Arvis In B'Chacham." So, what does this Gemara mean again? An interesting Machlokes in the Mishna about Lechem HaPanim. How was Lechem HaPanim arranged? So, the Tanna Kamma said as group of Kohanim were removing the old loaves, the new group of Kohanim were inserting the new loaves. Why? 12:02 Because the table cannot be bare at all. Rabbi Yosi says "Not true. The table can't be bare an entire day. So, as long as the old loaves Right, last week's loaves were there in the morning, as long as you got the new loaves on there sometime during the day, absolutely fine." Sometime by evening, absolutely fine. 12:23 So, what does this listen to this? So, the Gemara says Rabbi Yosi says "Afilu She Lo Kisa'ishon Shachris V'Seider Achadas Arvis In B'Chacham." Even if he took out took out the old bread in the morning and put on the new bread in the evening, it's totally fine. Why? Because again, the Pasuk by Lechem HaPanim is "L'Fanai Tamid." It has to be before me constantly. So, we understand over here that again, Machlokes in what Tamid 12:45 means. Tanna Kamma means Tamid literally means all the time. Rabbi Yosi says "No, Tamid means just daily. have a day without bread on the Shulchan." So, "El Panai M'Chama Panai Tamid." So, what does it mean when it says the bread should be before me on the table at all times? "Shelo Yalin Shulchan B'Lo Lechem." The bread can't The table can't be without bread. So, that's Rabbi Yosi's Shita. You can't have a day that 13:07 goes by with a bare table. But as long as there's bread on the table during the day In other words, in the morning, you have the old loaves, and sometimes before nightfall, you put on the new loaves, you're good to go. I'm going to be honest. This is beautiful Gemara. Rabbi Ami says "B'D'rush Shel Rabbi Yosi Yilmad." From Rabbi Yosi's words, we can learn "Afilu Lo Shana Adam Ela Perek Echad Shachris U'Perek Echad Arvis, 13:30 Kiyam Mitzvas Lo Yamush Sefer HaTorah Az MiPicha." See, so what do we see from here? That even if a person learned the Perek Perek just means like a person learned a little bit in the morning and a little bit of in the evening, they have fulfilled the Mitzvah that Hashem said to Yehoshua "Lo Yamush Sefer HaTorah Az MiPicha." That the Torah should never leave your mouth. So, again, what we're saying The The rest of that Pasuk is "Lo Yamush 13:54 Sefer HaTorah Az MiPicha." This Sefer Torah should never leave your mouth "V'Giso Bo Yomam V'Laila." And you shall study it. Right? You shall You shall be embedded in it. You shall be attentive to it in the morning and in the evening. So, what we're saying So, this is a reference to the idea that a Jew always has to be steeped in Torah. So, the Gemara says from Rabbi Yosi, you see, what does it mean to be steeped in Torah 14:17 all day? All day doesn't have to mean all day. What is How do you satisfy all day? Even if you learn a little bit in the morning and a little bit in the evening, that's called all day. Just like Rabbi Yosi says, by Lechem HaPanim, "L'Fanai Tamid" before me at all time means a little bit in the morning, a little bit in the evening. Therefore, you see from here that even a little bit of Torah in the morning, a little bit of Torah in the evening satisfies this 14:40 criteria. Which I will say, we're going to talk about this more, but one thing is absolutely clear, which is a person has A Jew has to bookend their day with Torah. That In other words, it's incredibly important to understand that Baruch Hashem, we get to learn together in the morning, that is not enough. That is absolutely, unequivocally, resoundingly, indisputably not enough. And a person has to make 15:04 sure that they have Torah in their evenings as well. Again, as you see from here, the Gemara says it doesn't have to be voluminous amounts of Torah, but it absolutely must be bookended. Otherwise, if all I have is the morning and nothing in the evening, I'm I have the Yomam, but I don't have the Laila. So, it always has to be bookended bookended by something incredible. So, 15:27 the Gemara goes like this. The Gemara says um because it But yeah, if you take a lot of Actually, let's go back to a little bit. There's a beautiful Rashi here as well, but we'll go back to a little bit. So, the Gemara says as follows. Rabbi Yochanan says Rabbi Shimon bar Yochai "Afilu Kara Adam Ela Kriyas Sh'ma Shel Shachris V'Arvis, Kiyam Lo Yamush." So, what does this incredible Rabbi Yochanan take this a step further? He says the truth is, even if a person just said Sh'ma in the 15:51 morning and Sh'ma in the evening, you've satisfied your obligation as well. Because remember again, Sh'ma is also Torah. So, even if all you said were And what we're saying obviously, all of us are saying Sh'ma in the morning, Sh'ma in the evening. So, even if that's all you did Even if that's all you did, you have ultimately again fulfilled your obligation of Torah in the morning, Torah right? "V'Giso Bo Yomam V'Laila." What we're saying is incredible. 16:14 "V'Davar Zeh Assur L'Omro Bifnei Am Ha'Aretz." But whatever you do, don't say this in front of Am Ha'Aretz. Right? Why not? Why not? Because people are going to say "Oh, I'm good. I'm good. I said Sh'ma in the morning, I said Sh'ma in the evening. There's absolutely no more Which I will say is so profound. 16:33 Why not say it in front of Am Ha'Aretz? What's the logic? See, the logic The logic that [snorts] that the Gemara seems to be espousing over here is that people by definition will always seek to exert the least amount of effort possible. In other words, I want to be good. I want to live on the right side of the law, and I want to do things correctly. But again, I will go ahead and exert the least amount 16:56 of effort in order to satisfy the obligation, which is one of the most sad things about human nature. Because nothing excellent ever comes from minimal amount of effort. It's just that You could be fine. You could be okay. You can go through most of your life like that. But unfortunately again, nothing rich ever comes from that. 17:15 Listen to this. "Rava Amar." Rava says "No, Mitzvah L'Omro Bifnei Am Ha'Aretz." Not true. It is a Mitzvah. It is a Mitzvah ultimately again to say it in front of Am Ha'Aretz. Now, what's the P'shat of it? If you look at Rashi, Rashi says "Mitzvah L'Omro T'Saper Mishum Kriyas Sh'ma Notel S'char K'Zeh Ki Az Tatzliach Asicha Im Hayu Osay Kol Yom Koshkim Sh'Scharo Gadol U'Margilus 17:39 B'No L'Talmud Torah." So, what we're saying is beautiful. So, the first opinion says So, Rabbi Shimon bar Yochai says don't say this in front of Am Ha'Aretz. Why? Because then they're going to simply check the box with Sh'ma in the morning, Sh'ma in the evening. Rava says "No, say it. Because if Am Ha'Aretz understand that this is the source just for Kriyas Sh'ma in the morning, Kriyas Sh'ma in the evening, then can you imagine what happens if you 18:01 have a more robust spiritual diet with more Torah? Imagine how much more S'char you will get, and that will encourage them to do even more." What we're saying is also interesting over here. Could very well be Rashbi understand, don't say it in front of Am Ha'Aretz because because they're going to exempt themselves with the minimum standard. It could be that what Rava is also saying is in addition to Am Ha'Aretz seeing the 18:25 reward for even minimal amount of Torah and wanting to do more, what we're saying is also so often in life, we don't accomplish and we don't push ourselves because we don't think highly of ourselves. Because at the end of the day, we think that either Poshea Ani, I'm a nothing. What am I ever going to amount to? What am I ever going to accomplish? So, if I don't feel good about myself, there's no real reason to push myself. So, Rava says 18:48 "Tell the Am Ha'Aretz that although they are Am Ha'Aretz, they're actually fulfilling the Halacha. Give them [clears throat] the Chizuk that they too are great." When you show people their greatness, that encourages them to seek out more greatness. If you tell a person you're a nothing, no one has ever said "Oh, thank you for calling me a nothing. 19:09 Now I have a real push to become a something." Generally, when you call people a nothing, they will live up to expectation, maybe even exceed expectations. But if you build people up, if you bolster them with positivity, if you remind them of their own personalistic greatness, that sometimes fuels their journey for self-actualization. So, Rava says "Tell the Am Ha'Aretz that even though they're 19:33 Am Ha'Aretz, look Look how great you are. You say Sh'ma in the morning, you say Sh'ma in the evening. That is absolutely incredible. Do you know that you are fulfilling "V'Giso Bo Yomam V'Laila"? Do you know who you are?" And if you share that with them, if you build them, you give them Chizuk, then I'm telling you, that will give them the fuel for self-actualization. Shall bend over and show me small shall be small he 19:57 going on is great. So what is this so bend over and bend over this the the nephew of Ishmael as he was on the following he going on should have already so like me someone like me who learned what can you imagine being able to say such a statement like that I learned Torah mahu little mode Hamas Yvan is right should I can I 20:21 learn Greek wisdom so what you remember again we had this whole thing in Greek wisdom right with the siege on Jerusalem so Rashi understood over here Rashi understood that this Greek wisdom is some type of like hand gesticulation some type of coded language or Greek wisdom could also just mean general Greek wisdom can I learn Greek wisdom so my safe Torah 20:45 maybe so so his uncle responded to him as right well look it says like this the Torah should never leave your mouth you should toil in it or study it day and night so here's the deal say you bought a show show in a long run in a long run so if you could find time during the day that's not and that's not 21:06 go for it love with a bonus sure you can bonus where can you do it when it's not when it's not because during and during that's when you hear this obligated to be preoccupied with Torah but if you could find the time that's not not go for it ultimately go for it so what so quite quite an interesting quite an interesting answer so essentially he was telling him no now again we'll we'll see 21:30 let's go on a little bit of show show me on my own son in a local so what so remember all of this is predicated this whole discussion predicated on the idea that this in Joshua right so that that that that is a right that that's a commandment but it's not a commandment it's a 21:56 what's the this is so beautiful rock Joshua should be Torah my love hashem saw hashem saw that for Joshua that Torah was so precious to him and Joshua and Joshua that ultimately again he saw so who saw that Joshua loved Torah so 22:19 much because the says that Joshua was the what he served he was the attendant of you know and he never left the tent the tent refers to the tent of Torah so the park of the said to him Joshua called have even the Torah Torah is so precious to you listen to this that beautiful this is the safe Torah 22:42 the Torah shall never leave your mouth so according to this approach the the Torah is not a commandment to us it was a to Joshua you love Torah so says I will keep Torah with you and again the commentaries also points out the martial points out with your descendants as well so incredible says called have even if 23:07 you show me Torah menu hashem promised him that his Torah will not be forgotten from him so so again from obviously how do you understand the will shape ultimately again is there a mandate to learn Torah the whole day to be steeped in Torah the whole day or is it a case that that's that's going to be an interesting guess but I'll say but two 23:29 things that come out of here number one number one that the real job of a Jew is to be steeped in Torah so when we're not doing other things that are important like working right in which we're still steeped in Torah because hopefully we're guiding our professions in accordance with all in accordance with the spending time with our family which hopefully we're doing in accordance with the all those are all parts of Torah but aside from a lot of those other things 23:53 we have to be careful how we're using our time everything always comes back to how we're using our time because a time is really supposed to be spent in spiritual pursuits so again doesn't only have to be in front of an open safer but the things in life should be spiritual pursuits the things in life that are not spiritual pursuits I just have to give an accounting for it like that Yvan is number two I will say is what was looking for is not simply how much 24:17 Torah we learn but how much we love Torah do you love it do do you learn it or do you love it right because you can learn something we all learn stuff all the time and we don't love it because who's looking for that love in our Torah and that that love manifests itself in so many different ways Joshua gets a special why because hashem saw his love for Torah so I will say when you love 24:41 something you give it your attention right when you love something you show up for it when you love something right you you place it above other things that's what hashem looks for from us not simply are you learning okay fine you can learn a lot of things do you love it do you have a sense of love are you in love with Torah that's what hashem looks for that's where comes from so beautiful turn to 25:05 the Torah so the words of Torah should not be like an obligation upon you the Russia and therefore don't try to exempt yourself from them now what does this mean to go look at Rashi the Torah should Adam so I can Adam she the owner must I the owner must I 25:31 Adam I should not have the owner should I lift her may I so what this is really a beautiful beautiful idea that a person should not look at Torah as another responsibility right I have a lot of responsibilities in life another responsibility that I have upon me is learning so again let me discharge my obligation let me do what I 25:53 am supposed to do and that's it because when a person looks at Torah like that then Torah becomes a burden once again this all comes to the love motive what wants for us more than anything is to fall in love with Torah because when you fall in love with it and by definition it becomes part of you it becomes part of your then every single letter every single page every single word even if I'm tired or even if I'm stressed everything just 26:18 becomes such an overwhelmingly beautiful experience so therefore the says Torah should not be another thing on your checklist that you have to get done in your day and something that okay I have to fill my obligation right I did my I did my I read my done done it shouldn't be something you try to exempt yourself from something you just try to satisfy the 26:41 obligation check the box and move on I so it's incredible what's the office me pizza so it quotes the from you so literally again the little translation over here is he he says like a twin sight he inside it you me pizza from the narrow opening rock of low moots up that 27:06 so what does this mean so the says as follows this is incredible see how is so different than man so me that's other may so all too often when you have the wrong peer group so your friends will incite you right to walk away from the path of life and to choose the path of death okay which is intense way of saying that sometimes our friends get us into all kinds of trouble right and don't 27:34 necessarily encourage us are not necessarily the positive influences to do the right things but who may I have other may I have other hand insights us and inciting is in a good way to ultimately again us insights us away from pathways to death to pathways to life so I will say this is so incredibly important how is our greatest advocate and the 27:57 always in his own way trying to fan the flame of the fan the flame of holiness to get us to make the right decisions he's not going to make those decisions for us and he's not going to force us to make those decisions but to whatever degree can quote unquote incite the to do the right thing he's working behind the scenes to do that the pizza what does this mean he incites us from the narrow opening me 28:23 he incites us to get ourselves away from should be hot sir because the narrow the entrance way to is a narrow entrance way should be summer top of 108 because the smoke [clears throat] of smoke of because the entrance way to is narrow therefore the smoke accumulates inside okay a lot to say over here but we'll move on from it 28:48 the kitchen so maybe you say that the same way that the entrance way to ultimately again is narrow so to the whole thing is narrow no there's plenty of room plenty of room right let's you think that there's limited space in there's not limited space the opening is narrow the opening is narrow because doesn't want us to go to them opening is not because does anything and everything 29:11 he can in his power to prevent us from going in there but unfortunately there's enough room in there the Torah I say like this right so maybe you'll say I will show the literally for the king it was not prepared now what does this mean that maybe for Rashi points out over here that maybe a who separated himself from Torah as much 29:35 as it's not good [clears throat] maybe he'll be spared from tell me again he will no it's also prepared for the king unfortunately no one is safe from the clutches of Gehenna. And Shema Yisrael, ein ba'itzim, maybe you'll say again there's no wood there, so to speak, to fuel the fires. Ta'am d'lo r'may d'orasa, ish v'eitzim harbei, there's plenty of fire and wood there. 29:58 V'Shema Yisrael, zeh hu sachar, right? So maybe you'll say, maybe the only sachar ultimately again for engaging in a life of Torah is that you're saved from Gehenna, but there's no other positive, there's no other positive sachar. Ta'am d'lo r'may d'orasa, shulchan hamaleh deshen, Hashem will give you a table that is filled with beautiful brachos. So yes, being saved from Gehenna is one of the positive byproducts ultimately of leading a life 30:22 steeped in Torah, but of course there's also plenty of positive bracha as well. So we'll say, if you notice the contrast over here, it's quite beautiful because on one hand we speak about this idea of falling in love with Torah, and then on the other hand we see you have this idea of saving ourselves from Gehenna. Because I will say, spirituality requires both of these things. All beauty, all love, you know, all comes that's is great, right? It's very fantastic. But there also has to be a 30:46 very real reality that when I make poor decisions, there is something called Gehenna. And when I make bad decisions, there's punishment, and there's onesh, and there's repercussions, and I need to understand that. And as much as Hakadosh Baruch Hu is filled with love, and constantly inciting my neshama to do the right thing, there's also repercussions and ramifications for every single thing 31:09 we do. And the concept of sachar v'onesh, reward and punishment, is acutely real. And we need that knowledge. We need that knowledge because I need to know, yeah, I do not want to go to Gehenna. I want to go on record with that. I do not want to go to Gehenna. And like we saw on yesterday's daf, sometimes the first step in life is ein moreh d'reishin, right? Literally ein moreh d'reishin. I don't want to go 31:32 to Gehenna. So therefore I need to identify in my life, what are the things that I'm doing that are chashuv Gehenna worthy, and I want to stop doing them because I don't I don't want to go to Gehenna after 120. I don't, okay? After I know now that I've kind of stabilized things that I don't want to go to Gehenna, okay, then now then, now then, now also but but I don't want to just live a life where I don't go to Gehenna, right? I don't want that to be the metric of my success, right? I don't 31:55 want it to be on my matzeiva my children write he was a good father who probably is not in Gehenna, right? Like in other words, I'd I'd I'd I'd I'd I'd like I'd like like a little bit more, a little I mean again, that is a great first step, but that's not where I want it to end. 32:10 So that's my first step, I don't want to go to Gehenna, right? Ein moreh d'reishin, but then also I want to figure out now then. We'll say, we've got eternity at our fingertips. We've we've we've got literally a life of fulfilling, the life of kedusha, life of mitzvos, life of Hakadosh Baruch Hu. If we could just stop being so distracted and just be focused and just give it our all, then there's no telling what we could accomplish with the beautiful 32:33 Torah that Hakadosh Baruch Hu has given us. He's literally given us eternity at our fingertips. All we need to do is be plugged in and attentive enough and open enough to embrace it and to change along with it. It's incredible. Amar Rabbi Yochanan. So we'll say, this is great by the way. So first I'm sorry. 32:50 Chal chal Yom Kippur on Yom Shabbas. So ultimately, I remember again, what did the Mishna say? If Yom Kippur fell on Shabbas, so again the issue we had was well actually this doesn't matter. If Yom Kippur fell on Erev Shabbas, so what would happen? The chatas, so the chatas could be eaten on on Friday night. The problem is you can't cook it on Friday night, it's Shabbas. So what would the So the Babylonian the Babylonian Kohanim would eat it raw. What do you call raw? 33:14 What is it called? Tartar tartar tartar, right? They would eat it raw. So we'll say, first of all first of all you see how you see again how Chazal think about raw meat. You're going to see by the way, just I'm sorry, I just have to get that in, dogs and raw meat. So you think Lo Bavli this is incredible. They weren't Babylonians. They weren't Babylonians. Ela Alexandri, rather they were actually Jews from 33:37 Alexandria, from Egypt. From Egypt. I think the Gemara says U'mitoch So why did they call them Babylonians? Listen to this. U'mitoch sh'son'in es ha'Bavli'im. Because I will say, the Jews of Eretz Yisrael despised, they hated the Jews of Babylonia. Now I will say, this is a very strong statement. 33:53 Anytime you talk about hating Jews, it's never good but but it's interesting to see what this is. They did not like the Jews of Bavel, therefore kor'in osam shem Bavli. So we'll say, so apparently in the vernacular, whenever you didn't like someone, what you would say is you are such a Babylonian, right? You you are such a Bavli. And calling someone a Bavli, that was like that was that was the greatest stuff. That that was the 34:16 insult. So they right Amar Rabbi Yochanan kor'in osam shem Bavli. Amar Lei Amar Amar Rabbi Yehuda, tanuach da'atecha she'niach da'ati. So Rabbi Yehuda says, ah, you made you made me feel a little bit better. This is interesting. Why did you feel better? Because Rashi points out over here that Rashi points out over here that Rabbi Yehuda was from Bavel. So Rabbi Yehuda was concerned, he's like, I know I'm from Bavel, we don't eat raw meat. So 34:40 what's the fact over here? So it turns out it turns out that it was really Kohanim from Alexandria who were the ones who ate this raw meat, but because the Rabbis did not like this practice of eating raw meat, therefore they called the Kohanim who did it Babylonians. Why did they dislike the Babylonians so much? If you take a look at Tosafos, top Tosafos very quickly, so Tosafos says Sh'son'in es ha'Bavli'im k'dei asher kachna b'perek b'perek kamah d'Yoma 35:04 d'amar ein Amar Lei Reish Lakish Amar Rabbi Elazar, Elohei Yisrael sani lach. Okay, Reish Lakish said to Rabbi Elazar, the God of Israel hates you. He's afraid of Babylonian Jewry. The God of Israel hates Babylonian Jewry. I will say, get ready for this. Sh'lfi shelo alu b'mei Ezra. 35:21 Because the Jews of Bavel did not come back to Eretz Yisrael. They didn't make aliyah during the times of Ezra. When Ezra led the exiles back to Eretz Yisrael to rebuild the Beis Hamikdash, the majority of Babylonian Jewry stayed put and did not ascend. So because of that there was tremendous animosity between the Jews of Eretz Yisrael and the Jews of Bavel. Understandably so. 35:46 The Jews of Bavel could have felt I will say it's I don't know, a little bit overwhelming to read a Gemara like this, to read a Tosafos like this. U'mashma osam l'gnai asher ochlin es ha'se'irim chayim. So again, so fine, so that's why in general the Babylonians were disliked because they did not come to Eretz Yisrael when they had the opportunity to come back to the land and help to build it. Pretty pretty feels like a pretty stinging mussar for us as well. But they were 36:09 right, in the gates of Eretz Yisrael were open, they did not come back and therefore again you have Reish Lakish saying to Rabbi Elazar that the God of Israel hates you. Now what's this whole thing with the raw meat? Now listen to this. So the Gemara says U'mashma osam l'gnai asher ochlin es ha'se'irim chayim. Now what was wrong with the fact that they ate the raw meat? Af igav d'mitzva ka'vi. Now remember, why did the Kohanim eat the meat raw? Because there was nowhere to cook it, it was Shabbas night. It was Shabbas night, and 36:32 leaving it over would make it would make it nosar. So sounds like a good thing. Sh'lo ya'avolu d'ei nosar, d'fi she'eir gilu atzmam k'mokein l'ochlam chayim achas b'chol sh'monim d'meisi k'rav musar. Because they would normally eat the meat like this. So apparently what happened is they became accustomed to eating the se'ir on Motzei Yom Kippur raw. This was the way they did it, and 36:55 it looks gluttonous. When you eat your meat raw, it looks gluttonous. Like why does it look gluttonous? Wait a few minutes and cook it cook it, you know, cook it well done. That's the way that's the way a Jew is supposed to eat his meat, right? So again, right? Go ahead go ahead and make it well done and and and and that's it. And that's it. The fact that you're going and eating it, you know, while while it's raw, looks ravenous, and therefore again that's why Chazal looked down on it. 37:18 Okay, quite fascinating. Says the Mishna. Seder es lachmei ha'Shabbas as avazikha l'achar Shabbas. So what's the halacha? You arrange the bread on Shabbas, sorry. Seder es lachmei ha'Shabbas as avazikha l'achar Shabbas. So again we'll say, so now we're going to get into situations where there was a little bit of a of a mess up in the arrangement of the lachmei ha'panim. 37:38 So what happened? If you arranged the bread on Shabbas, which is good, but you didn't put the levona on the shulchan until Sunday. Victor es avazikha b'Shabbas, and you end up but you but you end up burning the levona the following Shabbas, pasul. Pasul means the bread is pasul. Because I will say, the the levona was not on the shulchan long enough, right? Because remember the way it's supposed to work is new bread, new levona put on the shulchan on 38:01 Shabbas, and then bread taken off and levona burnt the following Shabbas. So if the levona wasn't placed there until Sunday, it wasn't there enough time on the shulchan, therefore the bread is pasul. Ein chayav l'meishum pigul nosar v'tamei. The bread itself is not subject to pigul nosar v'tamei. 38:19 Seder es lachmei ha'Shabbas as avazikha l'achar Shabbas. And we'll get into that in the Gemara. The Gemara says Now Rashi points out about pigul is im achal tiran amenas l'chomra l'chumra ein hu pigul shelo karav matzah u'masecha. So again, if you offered up the levona with the intention to eat the lacham outside of the window initial window, that does not make anything pigul. We'll discuss why that is in the Gemara. Seder es lachmei ha'Shabbas as avazikha 38:42 b'Shabbas. If you arranged both the bread and the levona on Shabbas, victor es avazikha l'achar Shabbas, and then you offered up the avazikha on Sunday. So literally again the next day, the next day, then what's the halacha? Pasula. The bread is going to be pasul. V'ein chayav l'meishum pigul nosar v'tamei. So what we see is that theme over here. If you mess up the levona, the bread becomes pasul. That's that's the theme. Seder es lachmei ha'Shabbas 39:06 as avazikha l'achar Shabbas. Now what happens if you ended up for whatever the reason, you instead of putting the bread the new bread and the levona on the shulchan on Shabbas, you ended up putting the new bread and the levona on the shulchan on Sunday. Victor es avazikha b'Shabbas, and then I will say, what do you do? So that's so shot So you end up putting on Sunday, and then you end up burning the levona on Shabbas, the following Shabbas, pasula. 39:28 Ultimately it's pasul once again because the levona was not on the table long enough. Keitzad ya'aseh? So we'll say, this is very interesting. What should you do if for some reason, I don't know, something happened, you didn't put the levona and the and the lacham on the bread on Shabbos. You only put it there on Sunday. So, what should you do? 39:46 Skasei yasai yani chen al Shabbos habo. Fascinating. Leave it on the table through the following week. Why? Shafilu hi al shulchan yomim rabim in bikach klum. This is fascinating. Once it's You know, it's interesting. Once the table's Once the shulchan tight Once the lechem's on the shulchan, interestingly enough, technically, you could leave it on as long as you want. Now, obviously, generally, we're baking new bread 40:11 because you're taking off the old, you have to put on the new. But, technically speaking, if you left the old loaves on the shulchan indefinitely, it's fine. It's fine. As long as there's bread on the shulchan, you're good to go. So, interestingly enough, if for some reason you end up putting the loaves and the levona on on the shulchan instead of Shabbos on Sunday, the remedy to that is leave it on through the next Shabbos, and then go 40:34 through the proper process of replacing the bread and burning the levona on that following Shabbos. Incredible. T'nanu Hashem. So, what does he learns We learned there? The Hashem of there is a is a Mishnah in Maseches Yoma, a beautiful Mishnah. Amar Rav Amram V'Amar Rav Amram was the individual who was in charge of the Kohanim. So, Rav Amram says, "Mankishah Say you know what say So, what happened?" So, he told him, "This is on Yom Kippur." Well, it should have been any day, but here it happens to be Yom 40:57 Kippur. See, he would tell the Kohanim or some group of the Kohanim, "See if the time for the shchitah of the tamid has arrived." When do you offer up the the tamid? As soon as there's daybreak. So, the coin would say So, so So, the Mamuna would say to the other Kohanim, "Go and see if the sun has risen." And if you could offer up the carbon tamid. Im igiya, if the sun right if the 41:21 dawn had if the dawn rose the dawn the dawn dawned, omer barkai. So, they would call out barkai, which means light or morning. Matasi b'shmuel omer, "He'er pnei kol mizrach ad shebechebron." No, they would say something a little bit more a little bit more detailed, that the entire eastern horizon is light all the way until Chevron. V'hu omer Sorry. 41:42 Sorry. "He'er pnei mizrach ad shebechebron." So, the Mamuna would say, "Can you see the entire horizon up until Chevron?" V'hu omer hein. And if the coin went to check would say yes, then ultimately again, they would go and offer up the tamid. Aval lama hotza'ah l'kacha? Why did they need this process? 41:58 As I said, so what would happen? So, remember, the Mamuna would tell the Kohanim, "Is it light?" They go out, they see. And if it was light, they would call out barkai. And then the Mamuna would say back, "Is there enough light that you can see the entire eastern horizon from Yerushalayim all the way until Chevron?" And the guy would say the coin who was checking would say, "Yes." Why did they need such a process? Just say, "It's light. Let's go." Why do you need such a process? 42:19 Aval hotza'ah l'kacha? Shepa'am achas alu mar halvana v'dimu she'er mizrach. Because one time it happened, as I was saying, that the moon was especially strong, and the moon was giving a lot of light until it lit up the entire eastern horizon. And what happened? They thought v'dimu she'er mizrach. They thought it was the sun. And it was the sun. And therefore, what happened? Shachatu tamid v'hotzi'u b'veit hasreifah. They shachatu the tamid, and then afterwards realizing that it was nighttime, the 42:43 tamid was invalid. Because it was invalid, so what did they have to do? They had to burn the tamid. So, because of that, this happened once, they instituted this more formal process of checking that it's dawn. V'Rav Zeira after that V'horidu Kohen Gadol l'veit hatvilah. They would take the Kohen Gadol down to go to the mikvah. And again, this would begin the process of the Kohanim avodah on Yom Kippur. Zeh klal hayu b'Beit Hamikdash. This was the rule in the Beit Hamikdash. Kol ameisich 43:06 es raglav tovel t'vilah. If you defecated, you had to go to the mikvah. Now, interestingly enough, Rashi points out over here Rashi points out over here "Meisich raglav omer shalach l'veit hasreifah." Okay. Kol amei t'mayim ton kidesh al raglav. If you urinated, you did not need mikvah, but you did require a washing of the hands and feet. 43:26 Sanctification of hands and feet. Tani Rav Avin, "Lo zo bilvad, it's not only this, ela afilu olas olah she nimlakah balailah." So, you know what say So, the point What Why is the Gemara bringing this? You're going to say the reason we're bringing this is because it's showing us that a olah done at night is invalid. Because it happened one time, they shachatu the tamid at night, and they had to burn it. So, So, Rav Avin So, So, father Rav Avin says, "Not only this, but even afilu olas olah she 43:50 nimlakah balailah u'minchah she nimlakah balailah teizei l'veit hasreifah." If you went ahead and you did melikah on an olah, or you did k'mitzah on a minchah, you have to burn it because the service is invalid. So, bishlam olah mishum lo efshar l'hadura. So, I understand if you did melikah on a bird at night, that it's going to be passul. Why? Because you can't put the head back to the body, right? You can't fix You can't fix an erroneous melikah. Aval minchah efshar d'machzir 44:14 k'mitzah l'duchta, v'chomeish b'mama. But, the k'mitzah you can't fix. Just put the k'mitzah back in the minchah. Just wait until daybreak and re-k'mitzah it. So, the Gemara says, "Who tani lav hu amar lah? Kli shareis m'kadeish shelo bizmano." Why? No, because once a minchah is put into a kli shareis, a kli shareis has the ability to sanctify even outside of its permitted time. So, once you put that minchah in a kli shareis at 44:38 night, we're done. We're done as in that it doesn't need burning. So, the Meisivi Mara is a kasha. Kol hakoriv bayom kodesh bayom, balailah kodesh balailah. Anything that's offered up by day is sanctified by day. Anything that's offered up by night is what is sanctified by night. Bein bayom bein balailah. Something is offered by day or by night, kidush bein bayom bein balailah. 44:58 It could be sanctified by day or by night. But, what do you see from here? Kol hakoriv bayom kodesh bayom, bayom in balailah lo. What do you see from here? Something that is normally offered up by day can only be sanctified by day, not sanctified at night. If that's the case, even if you put the minchah in a kli shareis, the minchah shouldn't be sanctified. Why not? Because a minchah can't be offered up by day. So, the Gemara says, "One second. Ino kodesh l'koriv aval kodesh l'passul." You're 45:21 right. It can't be sanctified at night to be offered, but it can be sanctified at night in that it becomes passul. So, therefore again, if you put a minchah in a kli shareis at night, that becomes passul. So, most of Rav Zeira See there's a halachah in Maseches Yoma acher Shabbos acher Shabbos. So, Rav Zeira says like this, right? What about the case in the Mishnah where you put the lechem and the bazichin on the shulchan on Sunday instead of Shabbos. 45:45 V'hikriv es habazichin b'Shabbos, and then you offered up the bazichin the following Shabbos, passul. Why? Because the levona was not on the table enough time. So, what should you do? Kasei yasai yani chen al Shabbos habo shafilu hi al shulchan yomim rabim in bikach klum. So, what does the Mishnah say? If you accidentally put the lechem and the bazichin on the table a little too late. So, instead of Shabbos, you put it on Sunday, what's 46:07 the remedy? The remedy is leave it on the table through the following Shabbos. But, the Gemara says, "Why? Because the lechem can stay on the shulchan indefinitely." V'eizeh da'as kli shareis m'kadeish shelo bizmano? Now, if you say that a kli shareis has the ability to m'kadeish something even not in its appointed time, then lik lik the liks Sorry. Lik lik dosh v'lifsul. Then ultimately again, the bread should become passul. Amar Rava, "Bain 46:32 d'chamosiv shaper chamosiv." It's a good kasha. It's a good kasha. So, the way the Gemara says, "Aval Rav Avin nami masni sakamar. Kasavar lailah ein m'chusar z'man, chayomim m'chusarin z'man." Ultimately again, because he holds, as I was saying, that lailah nighttime is not considered to be m'chusar z'man, but ultimately again, daytime is considered to be m'chusar z'man. If you take a quick look at 46:56 Rashi, Rashi says over here "Kasavar" second line from the bottom "Kasavar Rav Avin lailah ein m'chusar z'man, d'lailah holeich acharei yom." Generally, he holds that again, night follows Night is tethered to the day that follows. Hilchach, m'kan she likli shareis l'chomeish bizmano. Aval Rav Ashi says, "Therefore, when you put a minchah in a kli shareis at night, that minchah becomes passul because that night follows the day. However, yomim m'chusar z'man." Rav Ashi says, "D'yomim m'chavin 47:19 m'chusarin z'man. Hilchach, lechem amitzah b'acher Shabbos lo machshir l'suda." Therefore, he holds when you put lechem ultimately again on a shulchan on Sunday, "That act is effectively halachically meaningless. And the only time it becomes meaningful is when? When the next Shabbos comes." Sof sof amud days. 47:38 Sof sof k'mo tzei lailah d'vei Shimshai. Okay, we'll say now we'll stop over here for today. We'll pick up I just wanted to turn the page. All right, so so good. We'll pick up I'll say Hashem top of the shul top tomorrow Hashem. Shkoyach say What a Gemara. What a Gemara. Absolutely tremendous. Shkoyach everyone. 47:57 Everyone zoom have a great day. Mhm? There is a short There is a short Someone in the Daf Yomi cycle will be to have a long bath, but all right. >> [clears throat] >> The first leg of our journey is short. B'ezras Hashem. You could cut here. 48:30 You could always cut here.
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