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0:04 All right. Love you. All right, you will say a good night and good morning. Let us Let us begin. Tremendous God and tremendous sauce to continue in our beautiful and holy month. Begin by thanking all of our sponsors for this morning. Should thank our Talmud Torah sponsors for the month of Nissan and the coming for dedicating our mission to our shows 0:35 this month in memory of Sarah Bryna bas Yehoshua our week of learning sponsors Pauline and Cathy in memory of Paul's mother Sarah bas Abrams our day of learning sponsors Mr. and Mrs. Ringel in memory of Esther Feiga bas Nachman Estelle Ringel mother of Mr. Ringel whose yahrzeit is today. Our daf yomi sponsors 0:59 for today are Yael Sarah Steinberg in exclusive continued health for Shulamit Chana bas Sosha and for an ultimate refuah sheleima and our daf yomi sponsors for today PC Kaden in commemoration of the yahrzeit of his mother Ethel Kaden Ethel Mara bas Binyamin Meir HaCohen zichrono livracha. 1:14 We hope that in the merit of our Talmud Torah all of the neshamos should have an aliyah their families in nachama all those should have all those who need refuah sheleima together with kol Yisrael. May Hashem continue to shower us with and hashgacha pratit our brothers and sisters in Eretz Yisrael should allow our holy soldiers to be successful b'chol ma'aseihem and as we enter into this last part of Yom Tov may Hashem Yom 1:38 Tov of Krias Yam Suf this is where even even more miracles occur we should be zocheh may Hashem to see beautiful miracles continued beautiful miracles for klal Yisrael yeshuos and nachamos and may Hashem the greatest miracle of all thank you the miracle of Mashiach the miracle of Geulah and may we be zocheh may Hashem to see the coming of Mashiach amen. 1:59 I will say just have to say so for the chevre that's here live I was saying to the Zoom chevre here it is absolutely beautiful and incredible to see that the overwhelming majority of the Zoom chevre is Eretz Yisrael. Such a zechus mamash such a zechus. If you ever want to know like what the power of Torah Torah crosses continents Torah crosses oceans and like we live in a time where right now again b'chasdei Hashem we're learning here in Baltimore 2:21 and mamash there's a whole of the shiur in Eretz Yisrael. It's it's it is it is something absolute it's it's kedai like to log in to Zoom for a second just to see just to see b'chasdei Hashem how it's just incredible. It's just really incredible. We are living in such overwhelming and beautiful and incredible times and here are our b'chasdei Hashem our brothers in Eretz Yisrael literally in the middle of war. 2:44 But again noth- nothing stops daf yomi not even war not not not even Iran could stop daf yomi. It doesn't it doesn't it doesn't matter. Nothing ever gets in the way of the Yid and this is why if you ever have a moment of like what's going to be what's going to happen there's there's there's no like existential threat. 3:03 There is no what's going to be. We know what's going to be. What's going to be is victory. What's going to be ultimately is Geulah. The path to it sometimes is a little bit unknown and the difficulties that may accompany it sometimes are a little bit unknown but the outcome is barur k'shemesh b'tzohorayim. The outcome is as clear as the midday sun. May Hashem Geulah will be here victory will be here and may we be zocheh may Hashem to welcome it b'karov. 3:26 I will say so let's let's begin. Today's daf is peh vav 86. We had a great run yesterday. I mean it helps when shiur goes for like an hour and 15 minutes right but >> >> we had a great run yesterday. So today's daf is peh vav 86 and we're picking up last line. 3:42 Last line of peh heh on amud beis 85b. So the Gemara says as follows ain in the Gemara as well. So remember again I'll say the Mishnah was going through the different types of oil which can be used for sacrificial purposes and one of the things that the Mishnah said is that you can't bring oil from from olive trees that grow in a fertilized field which is interesting because the Mishnah's understanding is anything 4:07 that needs to be fertilized it means that the soil itself doesn't have its own natural nutrients. So because of that the quality of the crop is going to be diminished and therefore you can't bring oil from there. Says the Gemara ain maviyan ain maviyan unpicked on. So we'll say the top of peh vav pasul v'dai ain maviyan kasher. So now the the Gemara picks up on a different 4:31 piece of Mishnah. The Mishnah says that you can't bring unpicked on. So remember again so Rashi top Rashi said that unpicked on is from not fully developed olives. Yet the braisa right and yet the Mishnah said that if you did ultimately again it is kasher b'dieved it is kasher for sacrificial purposes. The braisa says you can't use unpicked on and if you did it is pasul even b'dieved. Why? Because 4:56 because ultimately unpicked on isn't really considered to be oil. Unpicked on is really considered to be like sap. Okay? So we'll say how do we reconcile over here we have a machlokes. We have a serious contradiction. The Mishnah says that unpicked on b'dieved is kasher. The braisa said that unpicked on b'dieved is not kasher. So what do we do? Amram kasher Rabbi Chiya Rabbi Shimon bar Rabbi. 5:18 Two different opinions two different opinions. One opinion is Rabbi Chiya one opinion is Rabbi Shimon bar Rabbi. What do we say? Rabbi Chiya zariklei. When Rabbi Chiya would get unpicked on he would throw it out. He wouldn't he wouldn't even hold on to it. On the other hand Rabbi Matana but ultimately again Rabbi would actually use it. 5:35 Remember olive oil was also often used as like a dip. So he would use this unpicked on as a dip. So we'll say and by the way if you want to if you want to remember who did what ashirim mikamsin. Sometimes rich people are misers. Now what does it mean? Rabbi Shimon bar Rabbi was incredibly wealthy. 5:53 So one would have thought that again he wouldn't have to use the unpicked on ultimately again but he did use the unpicked on ultimately as a dip. So we'll say so what is the machlokes? Does unpicked on this oil that comes from developed olives does it have the status of olive oil or not? So apparently a machlokes. I will say now this notion of the ashirim mikamsin is not necessarily 6:15 a din of rich people being of rich people being miserly. Remember again we'll say what is this reminiscent of? This is reminiscent of vayivaser Yaakov levado right as the pasuk says Yaakov Avinu on the night before the rendezvous with Esav was all alone. Why was he all alone? So remember again what does Rashi Hakadosh say? Shachach pachin ketanim. 6:34 He forgot he forgot his like like his biblical Tupperware right? You know he forgot his biblical Tupperware on the other side of the Jordan River and so he went back. So again so the Gemara so Rashi says mikan shetzadikim kab'din mamonam alav yoser migufan. So you see over here that the tzadikim value their money very much. So the Maharal in Gur Aryeh says something very beautiful. He says because a tzadik recognizes that 6:57 everything he has is from Hakadosh Baruch Hu. From the biggest possession to the smallest possession everything comes from Hashem. So like we'll have you ever say you ever you ever get like a gift from your child? Your child makes you something they give you something. Now inherently right what what's what's the nature of that item right? What's the value of that item? 7:16 Right zero it's a piece of junk. Right objectively it's a piece of junk and anyone else in the world would just automatically discard it. But for the parents who receives it it's the most valuable thing in the world it's worth a million dollars. So the tzadik understands that everything he gets is from Hakadosh Baruch Hu whether it's big or whether it's small it comes from Hashem comes from Hashem and sometimes again sometimes it's the pauper who has 7:38 this lesson sometimes rich person has this lesson. I will say I just want to point out Rabbi Nachman says so beautifully. Rabbi Nachman says on the leil ha seder leil ha seder why is it that we have karpas? Right what what what what what's what's the p'shat of karpas right? You take the potato and we dip it in salt water. Why? I see you could you could tie it up because you're not going to be eating anything for a very long time. At least the potato and salt water you have something. But 8:02 what's what's the p'shat? So in general the idea we give with karpas is that it's kedai she'yishalu the children should ask questions. You know Rabbi Nachman says get ready for this. Rabbi Nachman of Breslov says that on the night when we celebrate freedom right? We do so many things that are regal. So many things right? We're going to lean we wear a kittel which is supposed to be reminiscent of the beautiful bigdei kehunah. Our table is supposed to be set beautifully. It's supposed to reflect 8:24 malchus. Rabbi Nachman says lest you think that you need big things in life to make you happy. You know what the Yid understands? There's simcha even in a potato. Even in a potato and so I will say by the way all kidding aside you feel it right? Because you come to the leil ha seder and what happens? You're starving. 8:44 When you get that piece of potato and salt water how do you feel? You feel like oh my gosh like like like what have you? Remember Ed McMahon Publishers Clearing House you know with the big check he'd show up. You know you feel when you get that potato you get that potato right? Like it's like it's like mamash like who catered this right? Who made this? I want to meet the chef. You feel like there's something beautiful in life 9:08 about finding simcha in the little things. About not being a high maintenance person. Again it's of course we all like beautiful things and we all like to enjoy beautiful things but you can't have your happiness in life tethered to the big things right? I could enjoy it. I could want it. I could work for it absolutely. But that can't be necessary for my happiness. The Yid 9:33 has to learn to find happiness even in a little potato. That Rabbi Nachman says on the night when we celebrate our freedom and there's so much grandeur Rabbi Nachman says find simcha in a potato. So ultimately again find simcha in unpicked on right? A little So here Rabbi Shimon bar Rabbi who had a lot of money he was fabulously wealthy yet again when he got he got that little bit of olive oil which wasn't the best olive 9:55 oil he dipped in it. He utilized it. Number one, symbolizing the idea that recognizing everything comes from Hashem, including the smallest of things in life. And as much as we should all be so happy to enjoy the finer things and the beautiful things in life, our happiness should never be tethered to those things. We should always be able to find happiness even in the smallest things in life. Incredible. She should be reminded of what I said. Now that we're talking about oil, listen to how 10:19 incredible this is. Shisha Hadashim Bashemen Hamar. Right? So where is this Where is this Esther? Esther, this is talking about the beauty pageant of Achashveirosh. Right? So Achashveirosh had each woman had six months six months like immersing or or anointing herself with Shemen Hamar. 10:40 Okay, so the Gemara says, "My My Shemen Hamar, what's What is Shemen Hamar?" So Rav Puna bar Rav Kahana Amar, "Sat Satachta." It's Satachta. Okay, that's that's helpful. Well, Rashi says where Satachta Shekoren Bosama. Bosam oil. Bosam oil. Rav Yirmiyah bar Abba Amar, "Shemen Zayit Shelish." It's olive oil that came from olives that was 1/3 only 1/3 developed. So what he's saying is actually interesting. So apparently 11:04 apparently consumption of olive oil is best when it comes from ripened ripened ripened olives. But like what's the word? I guess cosmetic olive oil is best when it comes from olives which are only 1/3 developed. Incredible. And what I'll say I just want to point out this is the problem I have with giving shiur after davening. But I just want to point out so something amazing. I'll say, "Why is this here? 11:27 Why is this here?" Right? Well, what what what what What's the symbolism? Why is it here? Why is it here? Oil. Oil, that's the connection. I was saying, "The story of Esther occurred where?" Story of Esther occurred where? In Persia. In Iran. 11:43 In Iran. I said, "Do Do you recognize how like And what And what was what was the end of that story?" Right? When that story began, it looked like Iran was going to be the demise of the Jewish people. And then I will say, "What's the end of the story?" The Jewish people The Jewish people ultimately again overcame Not just overcame. Right? Mordechai Tzadik Mishtale Melech Achashveirosh. Right? 12:06 It's that It's that essentially Jews are running the country. Right? So I don't know if they started out by wanting to conquer us. It ended essentially And again, not only that not only Not only was the threat neutralized, but then it was Persia that rebuilt the second Beis Hamikdash. I'll say, "How does it happen that a random Gemara about Persia shows up here on Chol Hamoed Pesach in the middle of a war with Persia?" How How 12:29 does that How does that happen? How does that happen? It's that beautiful kiss. That beautiful embrace from Hakadosh Baruch Hu saying, "My children." Cuz it is difficult to because it's difficult. There were four members of one family that died al Kiddush Hashem. Right? With one one one bomb, you know, as as miraculous as as the arrow system, David's sling, the what 12:55 the Iron Dome. As incredible as all these things are, like okay, nothing is foolproof. Hakadosh Baruch Hu Hakadosh Baruch Hu Hakadosh Baruch Hu It's a war. It's It's It's a war. And there And there are soldiers who are being killed. And there are families whose lives are being upended. And again, I will say even when there's not casualties, right? The damage to property A person loses their home. I will say, "Understand what happens when 13:17 a person loses their home. You lose your home. Everything in your life is in your home. All of your possessions. All of your stuff. Your clothing. Your heirlooms. Everything. So we like Our rockets and basham, no one was killed, but homes were Lives are upended. And And the nature of that upending, we we don't even know the extent of it. I'll say, "It's It's It's overwhelming. It's absolutely 13:41 overwhelming. The notion again and our brother Naftali running back and forth to a shelter." Essentially again with young children, older people. It's It's overwhelming. It's over And then in the middle of all this Hakadosh Baruch Hu says, "We faced Persia before. And we [snorts] face Persia again." See, just the difference was last time the miraculous victory over Persia was much more nuanced. It's much more nuanced cuz Achashveirosh was 14:04 still in control at the end of the story. This time it appears to be clear that the victory over Persia is going to be much more decisive and much more overt and much more public. But again, Hakadosh Baruch Hu says, "I got you. I had you thousands of years ago in Persia. And I have you today Pesach Tav Shin Pei Vov in Persia as well." Incredible. Let's go back there. 14:27 Says the Gemara, "Im Mevi'in Min Hagargarim She'einam Mefurin." Again, you can't bring oil. You can't bring oil made from from Did I skip? Tanya. Rav Yehudah Omer, "Good." "Am Piknon Shemen Zayit Shelish." So ultimately Am Piknon is oil that is made from olives that have only reached 1/3 maturity. "Lama Sochin Oso?" So why do you use it for cosmetic purposes? 14:51 "Shemeisha Se'ar." Cuz apparently it's a depilatory. It removes hair. "Ume'adines Habasar." And it makes the It makes the skin look very beautiful. So what he's saying is interesting. So again, this distinction the Gemara is teaching us between cosmetic olive oil and consumption olive oil. Consumption olive oil has to come from fully ripened grape from fully ripened olives. 15:10 Cosmetic olive oil, interestingly enough, even better if it's from underdeveloped olives. Very interesting. Okay, let's go back there. Turn that one on. "Shemen Zayit Kavush." Sorry. "Im Mevi'in Min Hagargarim She'einam Mefurin." So you can't use So what he's saying "Gargarim" Rashi translates Rashi in the Mishna translated just again as underdeveloped olives. So you can't go ahead and use oil from ultimately again underdeveloped 15:34 olives or again it's also translated by Rashi "Kise'an." That's like olive berries. Olive berries that were soaked in water. Turn that one on. "Shemen Zayit Kavush." If you have olive oil that was cooked, right? "Shaluk" boiled. "Sharuy" soaked. "Pishul Shmarim" or dregs of olives. 15:51 "Pishul Re'ah Ra'ah" or oil that has a bad odor. "Lo Yavi." You can't use it for sacrificial purposes. "Vim Hevi Pasul." And if you did so, if you did so, it's pasul. Whatever sacrifice you use it as part of ultimately is going to be pasul. I said to him "Rabbi Abba He Kedushah Ma'asheh Le'olam Hu." So what he's saying is what we learned about yesterday. What happens What happens if you took this olive oil that is unfit for sacrificial 16:13 sacrificial service and you consecrated it. Are you Do you get malkus as if you consecrated an animal that is ba'al mum? So remember again what he's saying So yesterday's daf, interesting interesting detail, that if you consecrate a ba'al mum animal, you are actually in violation of five lavin. 16:31 Five lavin. So now the shailah is if you consecrate if you try to use if you consecrate oil that is unfit for use, are you in violation of five lavin like being maktish a ba'al mum or not? So the Gemara says, "Keivan DePasul KeBa'al Mum Dami." On one hand, just like a ba'al mum is pasul, so too this oil is pasul. 16:49 And therefore you should be liable. "O Dilma Ein Ba'al Mum Ela Beheima." Or maybe not. Maybe ba'al mum ultimately again is ba'al beheima and not by anything else. To which the Gemara says, "Teiku." Okay, we're going to have to leave it open. Another one for Eliyahu Hanavi. Says the Mishna. 17:05 Says the Mishna. Right? I will say Eliyahu Hanavi and Esther all on one daf of Gemara. Something big. Something big is happening. Says the Mishna. Says the Mishna. "Shloshah Zeisim." "Shloshah Zeisim." My wife was listening to the daf the other day while she was cooking. Just not She's not that she's an avid daf yomi person. I was an avid avid daf yomi 17:30 person. But just it was on the podcast. So it was just It was just I go through. And she said, "I think you're making some of this stuff up." I said, "I promise I'm not making it up." I said, "Here it's on the page. 17:47 It's on the page. You can't make it up." She said, "You're making it up." So the Mishna I said no. I said, "You're not a daf yomi person. I'm not I don't expect you to understand." Right? So the Mishna "Shloshah Zeisim Hein Uvahein Shloshah Shloshah Shmanim." So what he's saying is listen to this. The Mishna says as follows. This is actually very interesting. There are three categories of olive oil. "Shloshah Zeisim Hein" literally means 18:11 three Rashi says "Shalosh Pa'amim Shalosh Pa'amim Shalosh Pa'amim Bashanah Molaktin Et Hazeisim Mipnei She'einam Mevushalim Ba'aviv." So this is fascinating. So the Mishna says like this. There are three times throughout the year that we harvest the olives. So apparently olives on a tree do not all mature at the same time. So as such there's three different times that you harvest from the tree. So "Shloshah 18:35 Zeisim Hein Uvahein Shloshah Shloshah Shmanim." And from each olive harvest you press three You press the olives three different times to get three different categories of oil. So three different harvests and from each harvest three different pressings. So here we go. It's fascinating. As I said to you before, the first olive harvest "Migargar Ro'sh 19:00 Migargar Ro'sh Hazeisim Vekoteish Venosein Et Hasal." So what he's saying interestingly enough, the first the first olive harvest ultimately again comes from the top of the tree. Which makes sense because the olives on the top of the tree get the maximum sunlight. So the top of the tree, those are the ones that harvest first. So what do you do? You harvest them. Then after "Migargar Ro'sh Hazeisim Vekoteish." Then I will say what you do is you pound 19:24 them with a mortar. "Venosein Et Hasal." You put it in a basket. Now again, I will say Rav Yehudah Omer says "Seviv Hasal." You don't put it in the basket. Rather you pack it along the sides of the basket. "Zeh Rishon." This is the first olive oil harvest. Now again, I will say just understand. So two things happening over here. Number one, the first harvest of olives takes place from the olives on the top of the tree. You harvest them. You pound them with a 19:48 mortar. Then you place them in a basket. Rav Yehudah says you put them along the sides, but then what happens over here is the then the oil drips out itself. You pre-pound the olives before you put them in the basket, and either again kind of camel, put them in the basket. Rabbi Yehuda arrange them along the side of the basket, and then the olive oil drips out on itself. So that's the first that's the first that's all I guess what we would call virgin olive oil. 20:11 Zayrishen, then they will say what happens. Khoser vetoi makora, then you take the olives, you put them in a press. Old Rabbi Yehuda or Banim. Rabbi Yehuda says not not a press, not a beam of wood, but rather with stones. Zasheini. The olive that comes out from that second oil that comes out from that second pressing, that's the second that's the second press. That's the second um 20:35 um not batch, but second sec- second. That's the second. Right, that There's a word. Call it the second batch. Sec- Although it's not I don't think it's the right word, but second batch. Khoser vetakhon, then they will say take the olive. Second press. But the first Okay, so again, one more time. Right, this is the first olive cohort. So the first olive cohort is taken from the top of the tree. Ste- stage one, right, we'll call 21:03 it stage one oil is you crush the you crush the olives with the mortar, put it in the basket. Rabbi Yehuda says arrange it along the side of the basket, let the olive seep out. Let the oil seep out. That's your first stage your first stage oil. After that, you take the olives, you put them in a press. Right? Rabbi Yehuda says not a not a press, not a beam, but rather again stones, okay? The oil that comes out after that, that's second stage oil. That's sheini. After 21:27 that, you take the olives again, and you grind them. Khoser vetakhon veton, zashlishi, that is third stage oil. Okay? Then they will say now by the way, why do the different stages make a difference? Watch this. How First line of the side 86A. Harishon menorah, bashalom menakhos. First stage oil is fit for the menorah. Second and third stage oil is fit for menakhos, but not 21:51 for menorah. Okay, so we'll say that's our first olive cohort. Second olive cohort. Hasheini megagro berosh agag. So second olive cohort they will say is the olive is the olives that grow at the roof line. So remember, you harvested the olives on the top of the tree. The next are the olives that grow at the roof line, corresponding to the roof line of of the house. 22:13 That's the second stage to mature. Hasheini megagro berosh agag. They call this So what say, what do you harvest that second cohort? The process is the same for each cohort. Right? First stage is take the olives, crush them with a mortar, and then go ahead and put it in the in the sokh asal. Put it in the basket. Rabbi Yehuda Rabbi Yehuda says sivov asal, not in the basket, but rather again arrange it along the sides of the basket. Zayrishon. That's the first pressing. 22:38 That's the first pressing, okay? Toin bakora, then you collect the olives back up, put it underneath a beam for a press. Rabbi Yehuda says no no no, Banim, not a beam, not a wood beam, but rather stone beam. Zasheini. This is the second pressing. Khoser vetakhon, then again they will say collect the olives again, you go ahead and you grind them. 22:56 Vetoin vetoin, grind them, and then again and then squeeze them. Zashlishi. This is the third pressing. Once again, Harishon menorah, bashalom menakhos. First oil first squeeze first pressing, that's fit for menorah. Two and three are good for menakhos, but not for menorah. Now they will say there's a third olive cohort. Shlishi. So they will say what's the third olive cohort? 23:20 Essentially, everything else on the tree. Right? So again, first olive cohort is olives on the top of the tree. Second olive cohort is the olives by the roof line of the tree. Third olive cohort is everything else that's left on the tree. Rabbi will say interestingly enough, the process for all three cohorts, right, the three stages, the three pressings are the same for all three cohorts. So shlishi, old number 23:44 base habad. As I'm sorry, except when it comes to this third cohort. Shlishi, old number base habad. So again they will say when we get uh I'm sorry, did I skip here? Good. Sorry. Shlishi. So the third cohort of olives, old number base habad. 24:02 So they will say here's the interesting part. So apparently this third olive cohort, so these olives never fully mature on the tree. As a result, what you do is like this, you collect them all, you put them in a basket. Old number base habad, you pack them into a basket ad she lokhe, until they spoil. 24:19 So apparently what we want to do is we need a little bit of olive decomposition. Now when the olives we'll see why this is. When the olives begin to to decompose, they begin to secrete some type of some type of secretion. So now they will say so what do you do? Now that the olives are filled with the secretion, maleihu, so you take them up to the roof, right? Omenagvo berosh agag, and you wipe them down you wipe them down on the rooftop. So you're not 24:43 what you're doing is you're not as much wiping them down Rashi says over here as much as the sun is going to dry them out. So essentially again they will say so in cohort three, you're collecting all of the olives, you're packing them into a basket, allow them to begin to spoil a little bit cuz remember again, olives also generate heat. When they're packed in, they're going to begin to decompose a little bit or putrefy a little bit, spoil a little bit. Then after they begin to emit their 25:06 secretions, that means they're sufficiently decomposed, bring them up to the roof, allow them to dry out in the sun. Omenagvo berosh agag, then kotash venosin besokh asal. Then you go ahead and you crush them, and you put them in the basket. 25:22 Rabbi Yehuda Rabbi Yehuda says sivov asal, not in the basket, but rather again pack it along the basket. Zayrishon. This is the first stage of pressing. So what say, so if you notice by the way, now the next three stages are going to be the same as the first two cohorts. The only difference in cohort three versus cohort one and two is that cohort one and two, you harvested the olives first stage olives 25:46 crushed, right, first stage crushed, put right in pounded with a mortar, put it into the basket. In cohort number three, all of the olives are first collected, put into a basket, allowed to decompose a little bit, taken up to the rooftop, dried off, now we begin the three stages, right? So in stage one, take the olives, pound them in a mortar, put them in a basket, allow the olives to allow the oil to come out. Then toin bakora 26:10 says zayrishon. Next, toin bakora, Rabbi Yehuda Banim, then second stage, put the olives under a press. Tana kama says a beam, Rabbi Yehuda says stones. Zasheini. This refers ultimately again to where this produces second stage oil. Khoser vetakhon, then you collect the olives again, grind it, ton, press it. 26:30 Zashlishi. This is the third third stage of olive oil. Harishon menorah, the first again Rabbi will say first press is used for the menorah, but ultimately again shalom menakhos. Stages two and three is good for menakhos, but not good for menorah. So what say, so incredible. So therefore what turns out is three different stages of olive of olive of olive harvest. Top of the tree, roof line of the tree, rest of the tree. 26:55 In stages one and two, there are three different pressings. Stages one and two are essentially the same. Question say, cohorts one and two are the same. Harvest the olives, pound it with a mortar, put it in a basket. Rabbi Yehuda says line it along the side of the basket, allow the oil to come out. 27:11 Regather the olives, put it in a press. That's stage two oil. After that, grind it and press it again. That's stage three oil. That's the same for cohorts one and two. Cohort three, which is the remainder of the olives on the tree, put it all the olives in a basket, allow it to decompose a little bit, have its secretions, take it up to the rooftop, dry it out, then repeat the 27:34 process again. Then repeat the process again as you had it for the first two cohorts. In all cohorts, first oil is fit for menorah, two and three is fit for menakhos. Incredible. Says the Rabbi by the way, who megagro tinan omen galgalo tinan. So the Rabbi asks as follows, when we say when we say about the olives megagro or megagalo. So Rashi says over here, what 27:59 what does this mean? Tahalokha lemaisa, do we allow the olives to remain on the tree? And Rashi says shalo kes gargir kam vishal o megagalo. Do we collect the olives as they become ripe, or do we leave them on the tree to ripen? So the Rabbi says tashma, disanya shemen zayis nize so mikhan amru zayis rishon megagalo berosh azayis, vekons labeis 28:23 habad, vetokhn berai khayim, venosn besolen. So what say, the first harvest of olives, megagalo berosh azayis, we leave it on the tree until it ripens. Then again, you go ahead and you harvest it, you collect it into the pressing into the into the press, right? You grind it in the in the press or in the mill, you put it in baskets, the oil that comes out of it, this is the first oil. Toin bakora, then you put 28:47 it underneath a press. Shemen hayotzei mimenu ze hasheini. That ultimately again is the second batch of oil. Khoser vetakhon vetoin zashlishi. Harishon menorah, bashalom menakhos. The first pressing can be used for menorah, the rest of the pressings can be used for coming for menakhos. Vakhin zayis sheini, the same thing is with the second harvest. Vayis shlishi, and again when it comes to the third harvest, this 29:11 price is pretty much just restated in the Mishnah. Vayis shlishi, old number base habad. We go ahead and we pack in the olives in we harvest from this from the remainder of the tree. We pack in the olives into a basket ad she lokhe, until it begins to decompose a little bit. Mal lerosh agag, we take it up to the roof. Veoso oso kimin tamra, you pile the olives like a date in the form of a date ad she azuvu maym av, until 29:34 its liquids run off. Vekons labeis habad, then you bring it into the press. Vetokhn berai khayim, you press it in the mill. Venosn besolen, you put it in the basket. Veshemen hayotzei mimenu ze hayo rishon. And the oil that comes out of and put it under the press, then the second oil that comes out, that's the second oil. 29:52 Ultimately again, the first first oil is always good for menora, second to are good for menora. What does it say? You would never go ahead and grind the olives in a mill, rather again you would pound it with a mortar. Furthermore, you don't use a wooden beam, rather you stones. Don't put it in the basket, but rather you arrange them on the side of the basket. 30:08 That's what it says. What does it say? Bottom line, the question was, do we collect the olives as they ripen, or do we just allow them to ripen all on the tree? And the answer is, we allow them to ripen on the tree. The brice then goes through the entire mission just restating the words of the mission. 30:23 Incredible. Says the mission, how do we do it? What does the mission say? But it seems to be an inherent contradiction. So the mission says, no, the mission says, sorry, how do we do it? What does the mission say? Ultimately again, the mission held like the mission in one case, and didn't hold like him in a different case. It's not a contradiction at all. 30:42 Incredible. What does the mission say? Suppose I say again, so now what we've established in our previous mission is, three different cohorts for olive harvest, right? And then each olive cohort produces three grades of oil, right? Grade one always fit for the menora, grades two and three never fit for the menora, but good for menora. 31:07 Incredible. Says the mission, how do we do it? The first oil of the first cohort is the highest quality. Nothing is better than it. As soon as you show it, the machine shows it. I guess you say, watch this. As soon as you show it, the second oil, I'll just call it the second oil. The second batch of oil, the second batch of oil from the first cohort, and the first batch of oil from 31:31 the second cohort, are the same. Right? You hear that? So what does the mission say? Remember again, there's cohorts one, two, and three. Each cohort has what we'll call three batches. Okay, this is the terminology we're going to use, right? The three cohorts refers to the three harvests. Each harvest has each each cohort has three batches of oil. So now the mission says, the batch one from cohort one, 31:54 the best. The best, right? Right, what does the mission say? 15 dollars on that, right? That's that's going to be the best oil. There's no better grade of oil than that. After that, the mission is going to say, things are kind of kind of similar. Next, the mission says, so again, second batch from cohort one, and first batch 32:17 from cohort two, are effectively equivalent. What does the mission say? Listen to this. So from cohort one, and second batch from cohort two, what does the mission say? And first batch from cohort three, are all equivalent. What does the say? 32:33 Second batch from cohort one, first batch from cohort two, first batch from cohort three, are essentially all the same. Incredible. Next, what does the mission say? What does the mission say? Listen to this. So again, similarly again, batch three from cohort two, and batch two from cohort three, are the same. 32:57 What does the mission say? But cohort three, most inferior. Most inferior. What does the mission say? Listen to this. So again, this is incredible. So what you begin to see what this mission also introduced us to, is that is that oil, what does the mission say? By the way, it's so interesting to point out that, if you notice, not all oil is the same. 33:17 Not all oil is the same. So life is a lot like a cohort of oil, right? The batches of chocolates, the cohort of oil, right? So what does the mission say? is incredibly important, that, you know, we often think that equality is the most important thing, right? Everyone has to be the same. Everyone has to be able to do the same things, everyone has to have the same opportunities, everyone What 33:41 does the mission say? But it that way. How can the mission create different people in different ways for different things? And therefore again, therefore it is incredibly important to understand that at the end of the day, just like there are different gradations of oil, there are different types of people. And the fact that I can do something that you can do, you can do something that I can't do, doesn't make 34:05 me better than you, or you better than me. It just makes us different. As we say in the mission, the mission says, each of us has strengths, and each of us has weaknesses. If all of us were the same, then the world would be a very problematic place, because then the cosmic job, or the universal job of mankind, wouldn't occur. This is incredibly important. Just be like just like a coin living in Israel, right? 34:29 Could do different things. Different batches of olive oil can be used for different things. Different people do different things. And at the end of the day, we all have different levels of responsibilities. And the fact that men do one thing, and women could do a different thing, and children do one thing, and adults do something else. And so on. A coin does this, and a levy does this. We're not all supposed to be the 34:52 same, and we're not all supposed to do the same. The mission gave us differentiated roles and responsibilities, so that each of us have the ability to self-actualize, and actually make a difference in this world. Oil is not created the same, people aren't created the same. And the better we embrace those differences, lean into our differences, then we can truly actualize our God-given roles. So 35:16 the mission goes right there. The mission goes right there, I should say. So the mission says, good. So now, interestingly enough, when it comes to oil, so if you notice over here what's happening, so oil itself, so oil itself, so remember oil is used for menora, but not used for menora. 35:33 So what does the mission say? Why isn't there an obligation to use highest level olive oil by all sacrificial things, not just by menora? To which the mission says, listen to this. So the mission says, what does the mission say? Because think about menora, which obviously the oil of menora is not used for consumption, yet it requires pure olive oil. Menora which is not used for consumption, what does the mission say? 35:56 Then all the more so again, menora, menora, menora, which is used for consumption, certainly should require oil. So what does the mission say? Right, it's a good argument. If menora, which is not oil of menora, which is not used for consumption, requires highest level olive oil, so menora, which is used for consumption, should require highest level 36:18 olive oil. What does the mission say? Now the says, pure pure crushed olive oil, what? For kindling purposes. So what does the mission say? You do not need pure crushed olive oil for menora. 36:34 So the mission essentially says, it's a mission. It's a mission. The mission says you should have the purest olive oil ultimately again for menora, but you do not need the purest olive oil ultimately again for consumption. Which I will say by the way, is something so good. What is what is that? What is the difference? Consumption is mission. 36:53 Right, menora is mission. Is mission. What does the mission say? What does the mission essentially saying? You don't have to have the best in mission. It's nice if you can have it, great. If you can have it, great. But your success in life is not tethered to having the best mission. 37:14 But your success in life absolutely is tethered to having the best mission. Always got to strive for the best mission. Best mission again, what does the mission say? I I all a mission. We should have the best mission. We should all enjoy the best mission. But my success in life is not dependent on having the best mission. But my success in life absolutely is based on having the best mission. You got to strive. 37:35 Whether you get it or not, I don't know, but you have to strive for the best mission in the world. What does the mission say? You don't need it for the menora, but you absolutely need it for your menora. Incredible. Says the mission, what does the mission say? 86B. Such good mission. Such good mission. Okay, the mission. 37:52 I'm sorry. Is there no mission? Oh, that's right, we're free. We're free. And I have to pick up my father-in-law for the next mission. So I'm on the clock. I'm on the clock. Called me twice. So after I I have to just Sometimes father-in-laws still don't have faith that their son-in-laws remember things. You know, no matter how long you've been married. 38:08 So what does the mission say? So the mission says, what does the mission say? So what does the mission say? So remember again, interestingly enough, so remember, here was fascinating. The mission went through this whole idea about equating the different the different batches in the different cohorts, right? So for example, you know, batch one of cohort one, nothing is like that. But yet, batch two of 38:32 cohort one, is the equivalent to what? Batch one of cohort two. But the mission says, but that's not true. But that's not true, because what did the mission say? The mission said that the only thing you could ever use for menora is what? Batch one of cohorts one, two, and three. So when you say that batch two of cohort one, is like batch one of cohort two, that's not a true statement. That's not a true 38:56 statement, because you you can't use batch two of cohort one for menora. What does the mission say? What does the mission say? >> What do you mean what do you mean when we equate them? It means ultimately again that they could all be used for Menorah purposes. Again, when it comes to Menorah, the only thing you could do is batch one of cohorts 39:59 one, two, and three. After that when we say that they're equal, the rest everything else is equal that all these other oils could be used for Menorahs. Incredible. How do you know how you do it? When we say as I say so, right? We speak about this idea that the Menorah has to be used what's what does that mean? 40:22 So the message is means pure, clean. This is what we can temporarily call virgin olive oil. Virgin olive oil, first press, highest quality. So what's what's in what's what's means crushed? You you might have thought that if it's pure and if it's crushed, you can't use it 40:48 for Menorahs. So ultimately again if that's the case then why does the plastic indicate that this is only fit for the Menorah? The message is incredible. Rather again I will say it's because of what what is what is mean? So if you look if you look at Rashi Either way Rashi first short line low because it's the Menorahs technically speaking can you use pure 41:22 olive oil like Menorah olive oil for Menorahs? Can you use that? Sure, of course you can. But the Torah didn't obligate us to do that. Why not? The says because of a financial loss. Now again I will say what does this mean? I told I told my owner Israel. I told my owner Israel has on our wallet. On our wallet what does 41:45 this mean? Since you have to bring Menorahs every single day right and there's generally like a lot of Menorahs. If you're going to demand pure olive oil that comes with a what with a much greater price tag for them in both for the temple Menorahs and individual Menorahs. Menorahs done once a day. Once once a day and there's only one of them. So to require this and it's relatively it's not a lot of oil. So to 42:07 go ahead and require that amount of oil for Menorah which is a communal offering that makes a lot of sense. But if you're going to start doing it for Menorahs each and every day for multiple Menorahs that could go ahead and really create a financial as Rashi points out. The Menorahs would Menorahs have it. First of all there's a lot of Menorahs. This communal Menorahs, 42:30 this individual Menorahs and in general remember again a Menorah requires a log of which is a lot of oil. So therefore again if you're going to require Menorah as so as so far you're going to require Menorah oil that's going to be a financial a hefty price tag. So the message is I told my owner Israel. Hashem has on the money of cloudy Israel and 42:53 therefore again allows us to go ahead and use a less expensive alternative. So as so So the message says command they shall bring for me a so interesting this is fascinating. When tells about the obligation to bring oil for the Menorah If you notice this the after the service 43:20 the a so as I say so tell cloudy so and they will bring for you pure olive oil. What do you mean bring for you? They're not bringing it for Mosha. They're bringing it for so why is it phrased as bring for you? This is beautiful. 43:37 Mosha they're bringing it for you not for me. Why? So only all right I don't need the light. I don't need the light. So I say what does this mean? It's almost as if I was telling Mosha Rabbeinu just be careful I remember the Mishkan Mishkan is supposed to resemble a home. That's right it's the home of and as such it resembles a home. What does a home have? A home has a table. 43:59 Right? We have a show home. A home has illumination. We have a Menorah. A home or a palace has a throne room. That's the the throne is the is the ark. So as such the Mishkan is supposed to look like the home of the home. Lest you take that home imagery too far and think that I manage need the light. I have to be 44:24 Menorah because without the Menorah how is going to see his way around inside of his home? They so as I say so Mosha should bring it for you. Me I don't need the light. I'm good. I'm good. I got I'm good. I don't need the light. They're bringing it for you because again the whole notion of a Mishkan the whole notion of a it's not for God. It's for us because we are physical material beings such it is 44:48 helpful for us to have a physical point of connection with and the more the home is reminiscent of a conventional palace it gives us the construct to see as our king. But that can lead to theological confusion and think that God requires these things. Therefore you the oil Mosha is for you. It's not for me. I'm good. I don't need any 45:12 illumination. I can see just fine. So beautiful. So beautiful. I will say but before we get into this we're going to get more into this in just a moment. So again interestingly enough now begin to see that it's for the Menorah the vehicle as I say so that is batch one. Cohort one, cohort two, cohort three any of those oils as long as it's batch one for the Menorah. 45:33 Batches two and three for the Menorahs. Why doesn't the Menorah get the same level of oil as the Menorah? And the answer is a very practical one. A financial practicality. I told is careful with our money. I will say by the way if I told is careful with our money and I will say we have to be careful with our money. 45:51 And I will say all these things that's what we just saw right the message is about the idea that rich people are miserly. No no not miserly. That's careful with their money. Why? Because they recognize that everything comes from no matter how much you have right be careful with how you spend it because at the end of the day we are custodians for whose wealth and therefore be careful what you do with your money and how you allocate it how you spend it. 46:14 I will say by the way somebody needs to apply this principle to the price of right which should be which should be like like like tremendous tremendous. I don't know. I guess there's no there's no similar application but anyway the point of here is goes ahead and watches over our money and therefore because Menorahs are brought every day and because there are so many of them because it requires so much oil all you need is batch two or three from any of the cohorts. 46:37 Incredible. So I will say here we go. The message is going to give this imagery now this is beautiful. So I will say by the way So remember again in the Mishkan so the table right the show home is in the north and the Menorah is in the south. They again I will say that's very strange. Why? Because if you thinking about it from a human perspective right where do you want to keep where do you want to keep your light? Where do you want to keep your light source? 46:59 By your table so that you could see what you're eating. Be it interestingly enough in the the show home and the Menorah were in opposite sides. Right? What's the so so I will say I will say I don't need the light. I don't need the light. 47:17 I don't need the light. I don't need the consumption. So you know so on one hand I told wants the Mishkan and the to be reminiscent of a palace to highlight this idea this monarchial identity of a king. But also goes out of his way to avoid any type of theological confusion that needs any of these things. So how does he do it? He puts the table and the illumination on the 47:40 opposite sides of the room. Right? For you and I we need the light source where where we're eating. But again opposite sides of the room. I asked going after the first I will say and he made he made the windows so what does this mean? 48:00 So they were wide on the inside and narrow and narrow on the sorry sorry wide on the outside and narrow on the inside. Now what does he say? In general when you're going and you're making a window what do you want? You want maximum light on the inside. So interestingly enough they looked like regular windows on the outside they were wide but as you came in they got narrow. But amazingly enough 48:27 the was still illuminated. Why did do this? So to highlight this idea I don't need the light. I don't need the light of the Menorah. I don't need the light of the windows. So again as much as you want to create this imagery ultimately the palace we avoid any semblance that God needs any of these things. He doesn't need the table. He doesn't need the Menorah. He 48:50 doesn't need the windows. Because the for all my weight. So I will say it says outside of the outside of the curtain for the so the says I will say this is beautiful. So the itself was in right it was in now Rashi points out over here the Menorah was in for all the for the world to see. 49:13 So this is beautiful so the Menorah itself was a testimony that dwells with the Jewish people. Why I will say watch this. How was the Menorah a testimony? So I will say if you think that we use we have a Menorah in the or in the because needs the light. I will say I will say this is so beautiful. You think Hashem needs the light of the menorah? For 40 years that we traveled 49:42 in the desert, who provided the light? Who provided the light in the deserts? How could I write to provide a fire by night, a cloud by day? So all 40 years in the desert Hashem went ahead and took care of everything. So the most say so that's the case, then why do we need a menorah? That's doesn't need the light. He does doesn't need the light. But I am going to give light. I don't need 50:08 light. I provide light. So what was the point of the menorah? Get ready for this. >> [clears throat] >> Shashkina sure to be Israel. Rather do you know why the menorah was necessary because the menorah itself was was the was the testimony for all of humanity that the resides within cloudy Israel. My what's the testimony? What's the 50:31 testimony? This referred ultimately again to the western light. Now again I will say the western light actually was the middle receptacle of the menorah. Remember again the menorah had seven branches. And the way the menorah was structured although it's a big was the menorah straight? We actually saw this in the uh The the we have this. 50:53 Is walking? Yeah, yes. Yes. Yes. Excellent. Excellent. We had this sometime over the last six and a half years, right? We again I will say the branches of the menorah are the were they straight right or were they curved? But either way which you had is you had three, you had three, and then you had one central middle branch. That's called the Arabi. Right? That's called the 51:16 Arabi. So the says over here Listen to this. So it says what so what's the So again I will say just take a step back. So the said that the reason had a menorah was because the menorah was the the menorah was the testimony that resides within cloudy Israel. How does the menorah show that resides within cloudy so how? Oh, it was that middle candle. That middle receptacle. Why? 51:40 Listen to this. She knows she may connect Remember again I will say all of the all of the lamps, the receptacle of the menorah, all received the same amount of oil. Right? The oil had the same amount of oil. And what the says when we madly and I will say amazingly enough amazingly enough that the coin the coin started he he began 52:04 the kindling from that middle lamp. And the next morning when he came to clean out the lamps from the from the wicks and from the ash, that middle lamp was still lit. It was still lit. So it was the first one that was kindled in the afternoon and it was still it was still lit the next morning. By the way, Rashi actually says something fascinating over here. 52:25 Rashi says bottom Rashi bottom Rashi bottom about the two four six eight about 12 lines up from the bottom. He says the fish bowl also look. That must also amazingly enough by the time the coin got to the next morning to clean out the menorah, all the other lamps were extinguished but that 52:53 was still kindled. Open Shahaya Kol Yom and the middle call Shahaniros Sheba Boca you couldn't cover the Arabi even Arabi Shah. But say none of that is something amazing. Sometimes actually the following afternoon the coin would still that that middle light would still be kindled and the coin would light all of the other Neros 53:17 from that light that has still remain kindled for the entire 24 hours. So I should point out either one of two things either just the next morning it was still ignited and therefore again is even though everything else had had gone out or sometimes it remained kindled throughout the entire day and you went ahead and you lit the menorah this again the following day from that still kindled in Arabi. 53:42 So I will say therefore this was the this was the this was the testimony that resides within cloudy Israel. So I will say isn't this I just want to point out how incredible this is. There are many miracles that occurred in the days of many miracles, right? Including like a fire that descended from the heavens, right? It's very right. The remains fresh the entire week put bread 54:05 on the and again a week later it was still piping hot. There were many miracles that occurred in the days of yet the says that the miracle which showed the world cuz the showed the whole Shashkina sure to be Israel the miracle that showed all of humanity that the resided within cloudy Israel was the miracle of the 54:27 the miracle of the fact that the next morning when all the rest of the candles were out, the one central was still lit. That's the miracle that shows the world that resides in our midst cuz I will say amazingly enough what does the represent? That represents the of the that represents the that represents the fact that each of us has a 54:50 which is a right? It has ultimately again that that is a piece of that's the piece that resides within us and that's the piece cuz I will say the says every has a what is a like me a it's literally a spark of which resides within us. That one little candle that that never went out. The next morning 55:15 everything else goes out. That is still kindling. Sometimes it extended the entire day. That represents but that represents the piece of that's inside of us. That is the greatest miracle. The fact that a fire comes down from heaven, Shkaya. Great. Good job guy. Good job. 55:34 Right I can do whatever he wants. He created a world something from nothing. Right? So of course he can bring down a fire from heaven. The greatest miracle I will say is that the fact that out of all these years after all this time at the end of the day the spark of the Jew has never been extinguished, right? That has allowed his spark to remain to remain ignited inside of us. That's the greatest miracle. And that's the miracle 55:57 that shows I will say the greatest miracle of the world is cloudy Israel. The fact that we are still here after all of these thousands of years after everything that we've endured, that little is still remains lit. That's the greatest miracle that shows that the whole Shashkina sure to be Israel. The greatest miracle that resides within cloudy Israel is the fact that we are 56:20 still here. That that little spark that little spark of which exists inside of each of us no matter how many try to extinguish it. Sheba Dar Ba Dar Om Dim Alenu Lehavdilenu. In every single generation someone rises up to extinguish the spark of the Jew and they fail. 56:41 And they fail. Why? Because it's not our spark. It's spark and it's his spark that he implants within us. You could extinguish human sparks. You could never extinguish a divine spark. That's the spark gave to us. That's the spark that's inextinguishable and it's that spark that is the greatest miracle that humanity has ever seen. And it's that spark that shows the world that 57:05 always has and always will reside within our midst. I will say Shkoyach. All right. Have a wonderful zoom. Beautiful series. To meet again by Hashem. I will buy I will buy all the seas should split for us. The heavens should split for us. The missiles should go this way and that way. Anywhere but us. 57:29 To rendezvous in the of the third base dash. See you there. I will buy tonight. I will buy tonight. If not tonight, tomorrow. If not tomorrow, very very soon. But one thing is for sure, we certainly won't meet up with our under hand and continue our building here. 57:47 Have a good good of. Good morning. I wish you a good of.
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