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0:29 All right, double say >> Good morning. Good morning. A great Shabbat shalom. >> To you another week together in beautiful minchas begin by thanking all of our sponsors for this morning sheer. We thank our total sponsors for the month of Nissan and Abraham B. Kalman. 0:46 I very much dedicate all the children and Joshua's this month in memory of Abraham's mother Sarah Bryna Bas Joshua Heschel for the bracha. We thank our Yomi sponsors for today Sarah Steinberg in the schools continued health for Shulamit Hana Bas Susha for ultimate shalom and Shua and Sylvia Davis in memory in memory of Sylvia Davis's 1:08 father Leib Ben Koppel Betzalel whose yard site is today. His yard site is today. We hope that in the merit of our Torah all of the families in shalom. All those who need to get out of the cold and have a good year showered with Sarah and and upon our brothers and sisters in Israel. 1:30 And our holy soldiers should be successful before I say the day ends. So with that let us begin. We have an exciting Gemara ahead of us today. Today's daf is tsadik beis 92 and we are picking up on tsadik beis at the Mishnah. 1:44 92A the Mishnah on top call carbonos in general all communal offerings do not have so let's remember again is the process through which or in which the owner or we'll see again it's not always the owner sometimes it's the Kohanim go ahead and place their hands on the top of the animal and ultimately support their weight leaning down on the animal. That is the process called Smicha. So therefore the Mishnah says 2:11 generally communal offerings do not have Smicha with the exception of Chutz Min HaParah Ba'al Kolan Itzlos Usiyah u'Shtalayah. Two exceptions to this rule. Parah Ba'al Kolan Itzlos which is also known as Par Helem Davar Min HaTzibur. So we spent a significant amount of time on that probably uh I don't know feels like the bulk but I don't know if it was the bulk of Maseches Horiyos dealt a lot with that 2:35 particular carbon. Remember again just refresh our memories a little bit that is when the Sanhedrin issues an erroneous ruling. The majority of Klal Yisrael follows that ruling and that is a ruling regarding something that had it been done intentionally would be punishable by Kares. So Halacha L'Maaseh again that's called the Par Helem Davar Min HaTzibur. So again Mishnah says in general communal offerings have no din 2:59 of Smicha except for the two that do. Number one Parah Ba'al Kolan Itzlos Par Helem Davar Min HaTzibur and Se'ir HaMishtale'ach. Se'ir HaMishtale'ach of course remember Yom Kippur. Also by the way second day in a row Yom Kippur reference Elul is around the corner. So again so two goats two goats selected on Yom Kippur one is offered up La'Hashem an actual carbon one is La'Azazel. The Azazel the Azazel sheep again that's the 3:24 fascinating service where the sheep is taken out to the wilderness pushed off the cliff. So that Se'ir before it is sent out to the wilderness the Kohen Gadol does Smicha on it. Good so those are those are two exceptions. Those are two exceptions to this rule. 3:40 The Mishnah says there's a third Af Se'ir Avodah Zarah. Even the Se'ir Avodah Zarah. Now again I will say back to Rashi he says what's the Avodah Zarah? Same idea as Par Helem Davar Min HaTzibur except again it's by Avodah Zarah. So, once again, the Sanhedrin issues an erroneous ruling, which leads klal Yisrael to go ahead or majority of klal Yisrael to worship avodah zarah. 3:59 There is a unique offering that is brought, and that is the se'ir of avodah zarah. So, Rebbe Shimon adds, not only is there par helem d'veit din ha'gadol tzibur and se'ir hamishtalei'ach, but also the se'ir of avodah zarah that goes ahead and requires requires smicha. Incredible. Okay. 4:17 Um Fine. Rashi will We'll catch up later. This is Rebbe Shimon. De'oraita kol korbanot tzibur needs smicha. So, in general, again, now this is the converse of that rule. We started out by saying that in general, communal offerings do not require smicha. Tanna Kamma says, except for the two that do, par helem d'veit din ha'gadol tzibur, se'ir hamishtalei'ach. Rebbe Shimon adds in the se'ir of avodah zarah. Now, the converse is therefore, we can 4:40 extrapolate from that, that in general, all private offerings do require smicha. Kol korbanot yachid needs smicha, with the exception of chutz, mincha, habachar, v'hameiser, v'hapesach. Ultimately, again, instead with the exception of bachar, which again, remember, it's the bachar animal which has its own kedusha, meiser, which is meiser beheima, and korban pesach. As 5:03 much as these are regarded as individual offerings, halacha l'meisa, they do not require smicha. Obviously, the reason for that we'll see we'll see in the Gemara. Then the Mishna ends off with a couple of other halachas. Now, hayoresh someich. An inheritor does smicha. Now, what Now, what is this? 5:21 What is this? So, if you take a look at Rashi, it's actually Rashi on the bottom. Rashi kisvei yad. Probably about uh I don't know, 20 lines in from the top. Hayoresh Rashi says, hayoresh someich someich im hisnadiv aviv korban ola u'shlamim umes, someich hayoresh alav. So, what's this? So, just illustrate this case. Avraham went ahead and pledged a korban. Then Avraham died. 5:44 Then Avraham died, so his son is going to offer up the carbon in his stead. You could do that. Meaning of course remember, the only time you pretty much can't offer up a carbon of someone died is when a hatas. Excellent. So hatas means by Allah is one example of carbon that came up, but in general, if a father dies and leaves in his estate carbonas that have not been offered, the child can absolutely go ahead and offer those up. So in this case what the Mishna is adding in over here is that 6:08 when Yitzchak the son offers up the carbon of his father, he goes ahead and he does smicha. So in other words, what's what's the novelty here? What's the novelty? Even though it's not the son's carbon, but since the son is offering it up in the stead of his father, therefore he does smicha. So that's how you are a yoresh someaych. Or maybe in the nisachim, or maymar. So now what we have over here is actually very interesting and again obviously we'll 6:31 get into this in the Gemara, but a yoresh an inheritor, number one has the ability to do smicha, that's number one. Number two, brings accompanying nisachim. And number three, maymar has the ability to affect temurah. Remember again, temurah is the illegal exchange of carbonas. If you just take a take a quick look at Rashi again, Rashi says "Umaymar im hemer ol som b'beheima acheres, 6:56 temurah chala alav, u'shtayhen kedushas ki'ilu hemer aviv." So obviously the common theme in these last three statements is a yoresh assumes a quasi excuse me, a quasi owner identity over the carbon. 7:12 Ba'arayeh, what's the proof to that? Number one, he does smicha. Number two, he brings nisachim. And number three, he has the ability to affect temurah. Okay. So what I would say that that is our Mishna chock full of incredible information. Let's go back to it. Says the Gemara. And again of course we're going to go through today's Gemara also like a lot of drashas. A lot of a lot of you know, extrapolations from sukim to really reinforce these ideas in Mishna. Because 7:35 if you notice again, aside from the one detail about this year about this year of all these korbanos, there's pretty much agreement in this Mishna. Not a lot of my case over here, so let's go. Says the turn up on on. Call in by Smicha. In general, all communal prices just echoing the same thing as the mission. All communal offerings, generally communal offerings, do not have Smicha with the exception of what's mean 7:59 it's those who see all of all of those of them the great Rabbi Shimon. With the exception of I'm not going to define it again after this, but remember that is the carbon that is brought when the Sanhedrin goes ahead and issues an erroneous ruling. Quality so acts on that ruling and therefore the basin is obligated to go ahead and bring you a unique carbon. And all of them is 8:22 the same thing except by all of those are the very these are the words of Rabbi Shimon. I will say that already by the way, if you notice if you notice the price is already a little bit different than the mission, right? Because according to the mission, Rabbi Shimon added a third. Right? The kind of comma had two, which was a power element of them see a lot of Rabbi Shimon added in Syria of all of those of them. In the 8:46 price so if you notice Rabbi Shimon is mentioning power element of them Syria of all of those are no mention of the Syria of all of those are. Okay, we'll come back to that. Rabbi Judah Rabbi Judah says Syria of all of those of them in by hand Smicha. Rabbi Judah says no, there's no Smicha by the Syria of all of those of [clears throat] them. 9:05 Okay. So we're saying I have a Smicha of them. So what will I substitute? What will I substitute ultimately again for the Syria of all of those of them? In other words, I'm going to say it was going to be this moment. Rabbi Judah feels compelled to have two. That again as much as the mission began with a with a with a rule. What's the rule? Communal offerings don't have Smicha, but apparently again Rabbi Judah holds there are two exceptions to that 9:29 rule. So if I'm going to take out Syria of all of those of them, I need to replace it with something else. So I have a Smicha of them. What will I include as my second? Syria of all of those of them. ultimately again the seer the goat of Yom Kippur which is sent out into the wilderness. 9:46 I think I don't understand what I get the I I don't understand what what do you have to substitute? Why can't just say maybe there's only maybe there's only one maybe there's only one I mean there's only one communal offering that gets me why do you have to substitute a second one? So I'm going to stay with cuz apparently again we had a like almost like a that there are two exceptions that there 10:11 are two again everyone is agreeing with the rule. What's the rule? Communal offerings do not have me hot. But everyone apparently the was that there were two communal offerings that did. So if he's going to take out of all those he's only left with one. What's your second and therefore how to put in there la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la 10:34 la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la [snorts] la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la So In the if you notice so remember doesn't have in there la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la 10:57 la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la Now remember in that can't have really and again I will say but now things are beginning to come 11:20 together. Why is it that in general there's no me hot by communal offerings? Why but on a logistical level because you can't because you can't right? Because if it's a communal offering, the owners are cloudy soil. If there's a cloudy soil, who's doing smicha on it? Who's doing smicha on it? So, therefore again, Rabbi Shimon says, at the end of the day, how can you have smicha on the se'ir la'azazel when the se'ir la'azazel is 11:45 there for atonement for cloudy soil? Cloudy soil is the owner, but yet again, it's Aaron and his sons who do smicha on it. So, how how would that work? >> [clears throat] >> The Gemara says, "Amoraim below, ein smicha al ba'alim." Right? In general, smicha only occurs through the owners. 12:00 This is Aaron u'vanav somchim bo. When it comes to the se'ir la'azazel, ultimately again, it is Aaron and his sons who are going ahead and who are going ahead and doing smicha on it. To which the Gemara says, Rashi says over here, So, the Gemara says as follows, "Amoraim below." So, Rabbi Yehudah responds, "Af zeh Aaron u'vanav kaparah bo." No, the reason why Aaron and his sons could do 12:31 smicha on it is because they also achieve atonement through this korban. So, because they achieve atonement through this korban, therefore what? Therefore again, they also have ownership, and therefore again, as owners, they can do smicha, plus they can also represent all of cloudy soil in doing this. Incredible. And Rashi says over here, "Af zeh sambal am teraya." Meaning in the bottom Rashi, "Af zeh 12:56 se'ir hamishtaleiach Aaron u'vanav kaparah bo al she'ar avonot avedot chutz mi'tum'at mikdash v'kadoshav." So, again, we'll get into that detail in just a moment, but lema'aseh, Rabbi Yehudah responded, "Even Aaron and his sons were able to achieve atonement through this. Therefore, they could do smicha." And Rabbi Yevava says, "V'azdu letzama'i." Ultimately again, both both Rabbi Yehudah and Rabbi Shimon go 13:19 according to their respective reasoning. If you look at Rashi once more, this is bottom Rashi in the second of the intermediate line, let's say in my own that people by alma So we'll say as we're going to see in just a moment, we actually just stumbled upon a much more dramatic machlokes. 13:44 What's the much more dramatic machlokes? What does se'irim hamishtalchim atone for? It's actually going to be quite interesting. According to According to R' Yehuda, se'irim hamishtalchim atones for the Kohanim except for one thing, tumas mikdash vekodeshav. In the event that the Kohanim entered into the Beis Hamikdash in a state of ritual impurity or consumed korbanos in a state of ritual 14:08 impurity, the se'irim hamishtalchim does not atone for that. There's a There's a different atonement mechanism for that. But for every other aveira, R' Yehuda holds that the se'irim hamishtalchim is atones atones for the Kohanim. As we're going to see, that that's that's the position of R' Yehuda. R' Shimon disagrees. 14:26 R' Shimon holds that the se'irim hamishtalchim is for Klal Yisrael. For the Jewish people, it's not for Kohanim. Not Not that Kohanim aren't part of the Jewish people, but you understand. It's for the rest of Klal Yisrael, not the Kohanim. So as we're both So as we're going to see in just a moment, this is a fundamental ongoing machlokes in se'irim hamishtalchim. Here we go. Disanya. 14:44 Vechipor es hamikdash Vechipor es es ach, sorry, es mikdash hakodesh zelifnai velifnim. So the pasuk says ultimately again that the se'irim will be mechaper for the mikdash. Right? This refers to lifnai velifnim. 15:00 This refers to tumah the tumah inside of the Beis Hamikdash. Yes, or am I right? I am I am right. Zeh heichal. This refers ultimately again to tumah in the heichal. Misbeach as in the misbeach, kimashmao. It's self-evident. Yechaper eil ha'azaros. So yechaper, this refers to any type of tumah infractions done in the courtyards. Kohanim, Kimashmon. So 15:24 again, when it says Kohanim, that's again, once again, it talks about Kohanim. Al Kol Am Ha Kahal Eilu Yisrael. This refers to Klal Yisrael. Yichaper Eilu Ha Ton. Eilu Halvi'im. This refers to Levi'im. What do you see from here? Chushvu Kulam L'Kapparah Achas Shem Is Kappen B'Seir Mishulach D'Rebbi Yehudah. So Rebbi Yehudah says, what do you see from here? This passing, the context of here is Seir Mishulach is the goat that is sent out to the 15:47 wilderness. And what do you see from here? The goat atones for everyone. Everyone. Everyone that needs kapparah. That's so we'll say that is the position of Rebbi Yehudah. And again, we'll say just on this passing for just a second. Why we here? Why we here? Like why why why are we having this conversation now? Cuz remember, let's take a step back. What did the Mishna say? The Mishna said in 16:09 general, no smicha by communal offerings except for two. Except for two. It seems to be according to the now in the Mishna, it sounded like the machlokes case was the Se'ir Par Avodah Zarah. But in the Braisa, the Gemara started with the machlokes case was the Se'ir La'Azazel. And it turns out so Rebbi Yehudah says, Rebbi Yehudah says there is smicha by the Se'ir La'Azazel. Rebbi 16:33 Shimon says there is no smicha by the Se'ir La'Azazel. And it turns out that what is at the root of Now again, in order for there to be smicha, what has to happen? Who has to do smicha? Who has to do smicha? Owners, right? Owners or someone who is achieving some level of which is really someone who's achieving some level of atonement through that offering. So we'll say, "Oh, now we understand the machlokes." The shaila 16:57 is, can Kohanim do smicha for a Se'ir La'Azazel? What does that depend on? What does that depend on? Do Kohanim get atonement through the Se'ir La'Azazel? Rebbi Yehudah says, "Yes." And that's why Rebbi Yehudah counts the Se'ir La'Azazel as one of the communal offerings on which smicha is done. And Rebbi Shimon says, "No. The Se'ir La'Azazel there for God's glory, so but it's not there for the Kohanim. The 17:20 Kohanim achieve their atonement through a different mechanism." And then Shimon says, "That's why we're doing this." Rebbe Shimon says, Rebbe Shimon Rebbe Shimon saw your heart and I said if name my heart all the Israel almost make dodge the Kadash of. So Rebbe Shimon said like this, "The same way that the seer and I said if name and I will say this seer and I said if name is the other goat." What we call the seer last year. 17:42 Remember again Yom Kippur, you have two identical goats. One is offered up as a carbon inside of the base of Migdash and one is taken to the wilderness, pushed off the cliff. The seer and I said if name, that's the inner seer, that's the seer last year. So Rebbe Shimon said like this, "The same way that the blood of the seer and I said if name is my heart all the Israel almost make dodge the Kadash of." So Rebbe Shimon just has 18:06 a different almost like carbonic framework. And Rebbe Shimon said like this, "The blood of the seer of the seer last year, that atones for cloudy Israel for any inadvertent infractions regarding tuma in the base of Migdash. That's entry into the base of Migdash in a state of tuma. That's consumption of carbonic material in a state of tuma. 18:27 Car and then half part a part my heart all the Kohanim all tumas Migdash and Kadash of." So to the blood of the par. Again I will say remember there was a par, there was a cow that was offered or an ox that was offered on Yom Kippur by the Kohain Gadol. Rebbe Shimon posits that that par is what is my heart for the Kohanim. 18:46 For tumas Migdash and Kadash of. And therefore again because shame shall be doing shall see my heart all the Israel shall have errors. And the same way that confession over the seer and I shall have errors atones for cloudy Israel for shall have errors for other errors. So again I will say just want to point out what's happening over here. According to Rebbe Shimon, according to Rebbe Shimon, so remember for we're looking at atonement almost like 19:09 in two different buckets. There's what's called tumas mikdash v'kodeshav. There's atonement for inadvertent tumah infractions in the Beis Hamikdash. And that manifests itself in one of two ways. Either you inadvertently entered the Beis Hamikdash in a state of tumah, any area of the Beis Hamikdash, or you consumed carbonos in a state of tumah. 19:29 So, according to Rebbe Shimon, that is atoned for through the se'ir lashem. And every other aveira for klal Yisrael is is atoned for through the se'ir hamishtalei'ach. Right? The goat that's sent off the cliff. For kohanim, kohanim tumas mikdash v'kodeshav is taken care of through the par kohen gadol. That's the same kayei. 19:55 And the confession said over the par, that takes care of all other aveiros. That takes care of all other aveiros of klal Yisrael. Good. So, the Gemara says, "Rebbe Shimon, So, the Gemara says, "Rebbe Rebbe Shimon, ah ha chashuv. I according to Rebbe Shimon, ultimately again, they are clearly equated. But if you take a look at Rashi, Rashi is five lines up from the 20:19 bottom. Five lines up. So, let me go back and say. So, actually, before we go on just for a moment. So, again, this is the pamal d'malcha d'Rebbe Yehudah u'Rebbe Shimon. And again, for our purposes now, we understand according to the Breisa, why se'ir la'Azazel is a point of contention between the two of them. 20:35 Because according to Rebbe Yehudah, that the se'ir ultimately atones for everyone, including kohanim. So, therefore again, when the when when the kohen does smicha on the par la'Azazel, on on the se'ir la'Azazel, ultimately again, that's a that's a fulfillment of the owner doing smicha. And therefore again, it counts as one of the communal offerings upon which smicha is done. According to Rebbe Shimon, the se'ir la'Azazel does 20:57 not atone for kohanim. Atonement for kohanim comes from the par. From the par. The offering of the par, the offering of the par atones for tumas mikdash v'kodeshav. And the V due on the par atones for everything else. But the Se La Zozel does not atone for Kohanim because it doesn't atone for Kohanim, therefore again when the coin does Smicha on it, that's not an ownership Smicha. That's just 21:21 whatever it is, but it's not an ownership Smicha and therefore again it's not one of the two communal offerings upon which Smicha is done. So I was Shimon Hava de Hoshvu say now look at Rashi. Rashi five four lines up from the bottom Hava [clears throat] de Hoshvu. See my imagination or does this get smaller every single day? Right, Hava de Hoshvu. It might be time for an eye appointment. Hava de Hoshvu Lekapora 21:44 Achos Lekohanim Leviim VeYisraelim Bahai Yichaper Basar Deva Dehoshvu Kohanim Leviim VeYisraelim Devenei Kapara Neinu Olei Olam Af Pisharei Aveiros Kol Chad Miskaper Ba Avnei Nafsho. Okay, I mean now again, according to what Shimon bar Yochai what do you see from here? When it comes to when it comes to the Se La Zozel, Kohanim, Leviim, Yisraelim are all equal. Right, meaning 22:07 why? Because they all achieve atonement through this Se La Zozel. So they must have Shimon Hava Dehoshvu Ein It's like the verse says Ein Hoshvu Devenei Kapara Neinu Migo Kol Chad Dechad Miskaper Ba Avnei Nafsho. So it's true, maybe they're all the same in their Halacha LeMaaseh, they're all Benei Kapara, but who's to say that the Kapara mechanism is the 22:31 same for all of them? Rebbi Yehuda Rebbi Yehuda will say like this, Tumath Mikdash Vekadoshav Yisrael Mechaper Bedam Seir Hanaseh Bifnim. So Rebbi Yehuda will say like this, when it comes to Tumath Mikdash Vekadoshav which again we both remember, inadvertent entry into the Beis Hamikdash or consumption of Korbanic material in a state of Tumah, Rebbi Yehuda will say like this, Yisrael Mechaper Bedam Seir Hanaseh Bifnim. Ju 22:56 right, regular Yisrael, right, meaning not not Kohanim Leviim, they achieve atonement through the blood of the Se'ir la Hashem that is sprinkled inside. The Kohanim the Par shaal Aaron, the Kohanim achieve atonement for Tum'at Mikdash ve Kadashav through the power of Aaron ha Kohen. BeShara de'aras, when it comes to other aveiros, eivul ve'eivul mechapri 23:19 bevidui Se'ir haMishtalei'ach. Ultimately, so I'm going to again I'll say this is Shitas Rabbi Yehudah. Everyone achieves atonement through the Se'ir haMishtalei'ach. Now I'll say interestingly enough by the way, so if you notice over here, atonement comes through the vidui. It's actually very important. Aton- There's two parts to the atonement of the Se'ir haMishtalei'ach, right? One part of the atonement is the the the goat actually 23:44 going over the cliff, but that's not the ikar. The ikar atonement is really through the vidui, is really through the confession. So that confession that takes place over the Se'ir haMishtalei'ach, Rabbi Yehudah posits that that vidui atones for everyone. Kohanim, Levi'im, and Yisraelim. 24:02 According to Rabbi Shimon, BeShara de'aras nami, Kohanim bevidui dePar miskapri. According to Rabbi Shimon, when it comes to other aveiros, when it comes to other aveiros, the Kohanim are also atoned for through the vidui on the Par. To which the Gemara says, "Kedi tannei, as we learned." What did we learn? "Echad Yisrael, ve'echad Kohanim, ve'echad Kohen Gadol So we'll say again, 24:24 Yisraelim, Kohanim, Kohen Gadol Shali'ach. Kohen Gadol Shali'ach is the Kohen Gadol. All all achieve atonement through the Se'ir la'Azazel. So I don't understand, if that's the case, then my bein Yisrael leKohen leKohen Gadol Shali'ach? If they all achieve atonement through the Se'ir la'Azazel, so where lies the distinction between them? Ella, "Shedam haPar mechapir ala Kohanim al Tum'at Mikdash ve Kadashav." So Rabbi Yehudah Rather I 24:48 was Rabbi Yehudah says like this. And this this this is this detail, this interesting specific detail about Tum'at Mikdash ve Kadashav. So Rabbi Yehudah will say like this, Kohanim, yes, everyone will get atonement through this year la'azazel. However, when it comes to tumat mikdash mikdash of. So, again, tuma through the inadvertent entry into the beit or should say inadvertent entry 25:11 into the beit hamikdash or consumption of korbanic material in a state of tuma, halacha remains that that is atoned for through the dam of the par, through the blood of the unique par of the kohen gadol of Yom Kippur. So, Rabbi Yehudah says like this, the same way that the blood of the sa'ir, that's the se'ir la'azazel, is mechaper al Yisrael, kach dam ha'par 25:40 mechaper al hakohanim. So, what the blood of the sa'ir does for Yisraelim, so the blood of the par does for kohanim. And kashim sheviduya of se'ir hamishtale'ach mechaper al Yisrael, and the same way that the vidui, the confession done over the se'ir hamishtale'ach before it's thrown off the cliff is mechaper for klal Yisrael, kach viduya of par mechaper al 26:04 hakohanim. So, too, again, the vidui on the par affects atonement for the kohanim as well. Incredible. So, the Gemara goes right to turn around. The Gemara quotes a different pasuk. "Vesamchu ziknei eidah es demacheh rosh ha'par." So, what does it say? Rashi says So, sorry, the pasuk is "Vesamchu ziknei eidah es demacheh rosh ha'par le- lifnei Hashem veshachat es ha'par lifnei Hashem." So, again, the pasuk says, "So, remember, 26:28 this is talking about the again par ha'alam davar min hatzibur. So, "Vesamchu ziknei eidah es demacheh rosh ha'par." Par atones mikha. So, again, the pasuk says, "So, what what what we're left with over here, just since what we're left with over here is our general machloket is now it turns out that it's not simply just like a din in smicha or a machloket in smicha, but rather it is a fundamental machloket of Rabbi Yehudah and Rabbi Shimon about what exactly se'ir hamishtale'ach atones 26:53 for. Does se'ir hamishtale'ach atone all of Klal Yisrael? That's Shita Rabbi Yehuda. Or does the same layer only atone for Yisraelim, but Kohanim have their own Kapara? I will say but there is one very important takeaway message to remember over here, which is what? 27:08 Which is that Halacha L'Maaseh, everyone achieves atonement. Like I never want anyone to lose any sleep wondering and thinking, "Oh no, maybe someone in Klal Yisrael doesn't have Kapara." Everyone in Klal Yisrael has Kapara. The most important everyone has Kapara. Rather the only Shayla is the only Shayla is The only Shayla is what you How what's 27:32 your mechanism of Kapara? What's your mechanism, right? So again, is it the same layer? Is it the dam? Is it the par? But every single Yid has the ability to achieve Kapara on Yom Kippur and they should always achieve Kapara every single day. That's all most important you sold in Yiddishkeit. 27:52 No matter how badly you mess up in life. No matter what, no matter what you do. You know, I I had a This afternoon I had a I had a Pidyon HaBen. And I mean yeah, thank you. Thank you. Not not mine. But but but sometimes I procrastinate but I'm not right. 28:08 And so so you know, it was fascinating. I don't know why like so I was I I I introduced a little bit with that with just a few words and it told me something like, I don't know I never thought about this before. But so much of these sold of Pidyon HaBen is this idea that a Yid has residual Kedusha. Right? That's what Pidyon HaBen is. That a firstborn son 28:30 has this residual holiness that is that is there that is there. And that literally again, even though we committed a sin of the golden calf, so that the responsibility of Avoda shifted to Shevet Levi, as a Bechor Bechor still has some of that residual kedusha that's there and it's a palpable, literally it's a palpable kedusha to the point that that that the says, you know, 28:55 my boy is sick. What do you want? What do you want? Do you want me to take your kid home or like you you want to redeem him? Like it it's it's a little kedusha. So, it's interesting cuz pidyon haben pidyon haben is we have to get out to the Gemara. Oh yeah, we have to get out to the Gemara. But, pidyon haben is interesting, you know, a lot of different minhagim, right? Like they have like, you know, the on the on the tray with the baby, the jewelry and the little pack of loch with uh with the garlic and the sugar, you know, and 29:17 people always are like, what is that? Garlic and sugar like, you know. So, you know, so I say so first of all, the garlic and the sugar, the whole idea of it is that you're supposed to take it home and use it when you cook because the idea is you're supposed to take part of the seudah of the pidyon haben with you back home and perpetuate the seudah. 29:35 And if you think about it, like we don't do that by anywhere else, right? You go to a bris, I don't know, why don't you hand out like condiments over there? You know, here here, take some salt, take some pepper home. See my mom's sugar. Why is Why like by pidyon haben suddenly you're taking home ingredients? And the answer is a very simple, you sold because there's nothing more powerful than the lesson of residual holiness because lesson of residual holiness is 29:57 the lesson that says, no matter how badly you mess up in life, even if you build a golden calf, you have not divested yourself of your personalistic holiness. You messed up, you messed up and you now I really broke myself a lot, but even when we break ourselves, that inner internal residual holiness always remains there and that lesson is so 30:20 profound and that lesson is so necessary that after that baby after that baby is taken off that tray, everybody's grabbing that little bit of sugar, that little bit of garlic. I got to bring that home. I got to bring that to my life because that lesson is the most important lesson for successful living. Otherwise, you just look at yourself as a million broken pieces that can never be made whole again. But, this is so that I have residual holiness that 30:43 nothing in this world can compromise is the most important. So that's the important thing over here. Everyone achieves kapara, right? It's not like someone's saying over here, "Well, I'm not sure can Kohanim achieve kapara? Can Yisraelim achieve kapara?" No, chas v'shalom. That conversation is not even happening over here. Everyone achieves kapara. The only shaila is how. And I will say, if you don't walk out of this gemara feeling 31:07 like a million dollars, I don't know, you check in your email or something. I don't know, you know, you know, you like like like like like like like like this. This is kodesh kodashim. The ability to literally know that no matter what, I could achieve kapara is the most beautiful and heartening message we could walk away with. Let's go back there. Says the gemara. 31:28 Incredible. We're going back into this discussion. So again, Shmuel Yehuda says that the par, par hellam davar min hatzibur requires smicha, but the se'irei avodas kochavim, again, like we saw in the mishna, doesn't require smicha. This is Rabbi Yehuda. Rabbi Shimon, Rabbi Shimon says, par tones smicha b'zkeinim, v'ein se'irei avodas kochavim tones smicha 31:57 b'zkeinim. Rabbi Shimon says, par requires smicha with z'keinim, and se'irei avodas kochavim doesn't have smicha with z'keinim ela b'Aharon. I don't know se'irei avodas So Rabbi Shimon is holding that par that the se'irei avodas kochavim does have smicha, but ultimately again, but it has smicha through the kohen. So as opposed to par hellam davar min hatzibur that 32:22 has smicha with z'keinim, and everybody seems to agree with that point, right? What happens with se'irei avodas kochavim? Rabbi Yehuda says, no smicha. Rabbi Shimon says, yes, smicha, but not with z'keinim, not with the elders, but with Aharon. Or maybe we would have raised the kasha. Ha chai. 32:39 So the posuk says, is talking about here is Aaron has stay out of our rosh has here Azazel. Azazel. So what is the Azazel? Azazel is doing Azazel. So makes a it's the living one. What's the living one? That's the Azazel which requires but ultimately again the 33:02 do not require this is the mission Azazel Aaron. The living one the Azazel requires with Aaron on the days. The Azazel doing Aaron Azazel. 33:18 But ultimately again the Azazel the do not require with Aaron Azazel. So again just want to point out to here this is the right. The Azazel saying of Azazel does not require the Azazel saying yes it does. Now again it does but it requires through a coin. 33:40 Now why does he need to say that? Because since the Azazel and are kind of in the same family right? They both represent that were committed as a result of erroneous rulings through the Sanhedrin but yet again from the perspective they're treated separately. The government is not done by the 34:02 and again the Azazel Azazel says no at all. Excuse me the Azazel says is done by the Azazel. So you are by the coin. I want to say this. The Azazel is amazing 92B second line down. Remember the Azazel the Azazel says I don't understand how do you know 34:25 that the first version that we mentioned is correct? The Azazel Azazel Azazel Azazel opinion Azazel says that the Azazel generally has to be done by the owners. How do you know that the version we just mentioned is correct? Rather, here's how you're supposed to interpret it or how you're supposed to say it. 34:44 "Hapar when the possuk says the par, was it this is talking about par helam de rabanan tzibbur? Hapar par tan Smicha. So again, the par requires Smicha, but in se'irei avodah zarah doesn't Smicha. But the se'irei avodah zarah does not require Smicha. Divrei Yehudah. The position of Yehudah, Rabbi Shimon Rabbi Shimon says, "Hachai." So that's again by Hachai is by the se'irei avodah 35:07 zarah. Sorry, sorry. The se'irei la'azazel. "Hachai chai tan Smicha ba'aran ve'ein se'irei avodah zarah tan Smicha ba'aran ela bizkeinim." So Rabbi Shimon derashes, "Hachai teaches me that what? That the se'irei la'azazel requires Smicha. 35:25 Requires Smicha by aran, but se'irei avodah zarah does not require Smicha by aran, rather by the zekeinim." Okay, so what does he say? So now we're switching gears over here. In this version now, Rabbi Shimon still holds that the se'irei avodah zarah requires Smicha, but they require Smicha through the zekeinim as well. Not By the way, in that version then this Rabbi Shimon, 35:49 which seems to align with Rabbi Shimon in the Mishnah, so se'irei avodah zarah really matches up with what? Par helam de rabanan tzibbur. Both are going to require Smicha through the zekeinim. To which the Gemara responds, "Vahaki kamalei Vahaki kamalei Rabbi Shimon Rabbi Yehudah." And this is what Rabbi Shimon is saying to Rabbi Yehudah. Here we go. "Se'irei avodah zarah ba'u Smicha." 36:12 In reality, so again, remember, Rabbi Yehudah holds that the se'irei avodah zarah does not require Smicha. Now Rabbi Shimon is saying to Rabbi Yehudah, "Yes, it does." "V'ish mi'lacha dilo ba'u Smicha ba'aran dishmi'lacha." And Rabbi Yehudah, if you heard in the Beis Medrash that se'irei avodah zara does not require smicha, what that means is it doesn't require smicha with Aaron the 36:35 coin, but it does require smicha with zekeinim. And ultimately again the meat is learned out from the word chai. Rabbi Yehuda, Rabbi Yehuda, sorry, Rabbi Yehuda, lama le matinu? So ultimately missing mar says mikra, why does Rabbi Yehuda need to exclude it based on the pasuk? This mas avoda zara. V'ham Ravina, Ravina said gemiri sh'tei smichos b'tzibur. 37:06 But yet Ravina said we have a we have a masora that ultimately again there are two smichos b'tzibur to which the gemara said well why does he even need to go ahead and exclude it? After all again we have that masora. Girsa alma, girsa alma Rashi points out Rashi right across. 37:21 Girsa alma kilo mar v'an dilo tzarich l'matinu tzei mikra. Al achya, you're right, don't have to exclude it from the psukim but rather again it's almost like an asmachta. Almost like an asmachta. Okay. Rabbi Shimon, sir avoda kacham d'vaya smicha min alon. So now again we'll say now the gemara circles back. 37:38 Where does Rabbi Shimon actually learn out that avoda kacham requires smicha? Where does he actually see that from? So the gemara says nafka lon mi d'sanya. He learns it from the following. Samach [clears throat] yado al rosh hasair. So the pasuk says he shall place his hand on the sair. 37:59 The gemara says sair nakshon l'smicha. This comes to include sair nakshon l'smicha d'Rabbi Yehuda. Now again we'll say what's sair nakshon? Just this past week's parsha. This was parsha shmini. So sair sair nakshon represents the inaugural korbanos or I should say the korbanos they did by the inauguration of the mishkan. Mamish this past tense 38:23 parasha. So, if yado has so here, so again that comes to include se'ir na'as l'Hashem that even the inauguration carbon gets micha Rebbi Shimon bar Yochai Shimon says l'rabos se'irei avodas kochavim micha. Rebbi Shimon bar Yochai Shimon says no, no, no, it doesn't come to include se'ir na'as rather it comes to include the se'irei avodas kochavim. Shachai Rebbi Shimon 38:46 bar Yochai Shimon said kol chatos Moshe first white line kol chatos she nichnas dam lifnei tonas micha. Any any carbon whose blood is brought inside of the mikdash requires smicha. I think the Gemara says or rather the carbon not the blood the carbon will require smicha. So, the Gemara says v'lama lileimar shachai shachai Rebbi Shimon bar Yochai alma v'lama lileimar shachai sorry v'lama 39:10 lileimar ultimately why was necessary to say shachai Rebbi Shimon bar Yochai alma simna b'alma ultimately again the the Gemara is asking over here is why did the Gemara have to phrase it out shachai Rebbi Shimon omer Rebbi Shimon used to say kol chatos she nichnas dam lifnei tonas it seems like an extraneous verse. 39:27 The Gemara says you're right simna b'alma. That's just a way of remembering the statement. Okay. V'eima se'ir na'as lifnei I let's say that maybe it's talking about again se'ir na'as lifnei which is the se'ir of Yom Kippur dumyo d'se'ir nasi d'mechaper al aveiros. 39:43 Mitzvah y'duah because again ultimately the se'ir the additional carbon that is being included for the purposes of smicha should resemble the se'ir of the nasi which again is a specific sin offering that the nasi brings if he issued an erroneous rule erroneous ruling and followed his own ruling. So, just like the se'ir of the nasi comes to atone for a specific aveira so to again 40:07 the additional se'ir that we're talking about for smicha should atone for a specific aveira. That makes sense therefore to include the se'ir of avoda zara which atones for a specific avaira, as opposed to Se'ir la Hashem, which is a more general offering. Or Ravina, the amar gemirish mi tzibur krei l'manei, and according to Ravina who says that we have a mesorah, d'halacha l'ma'aseh, there are only two 40:31 communal offerings for which we do semicha. Why do I need the pesukim? To which the Gemara says, it's d'oraita, it's d'oraita halacha l'ma'aseh, it's d'oraita krei. The truth is, you need both halacha l'ma'aseh mi Sinai and you need the pesukim. Why? De'ima krei, because if it was just from the pesukim, I would have thought that ultimately again zivchei tzibur, I would have thought that ultimately again zivchei tzibur, right, literally communal offerings, require semicha. Ki kasha am 40:55 as nesi'im d'ach perek d'kol menachos, both. Based on the question that was raised in the perek d'kol menachos. What was that question? Amar Rav Shimon, shlosha minin tnun shalosha mitzvos. Right, because ultimately again three types of korbanos require three different three different mitzvos, three different three different mitzvos of the korban. What are the min semicha? L'eisi b'kav v'chomer, I should bring it as I should bring it as a kav v'chomer. If zivchei tzibur tnun 41:19 semicha, b'kav v'chomer, and then based on that, I would have said that communal offerings should require semicha based on a kav v'chomer. What's the kav v'chomer? Uma sh'mei'ach she'ein tnun tnuva chayin tnun semicha. So again, individual shlamim which do not require tnuva while the animal is still alive, yet require semicha. 41:38 While the animal is alive, therefore I would have said zivchei tzibur, which ultimately again do require tnuva, should certainly require semicha. Therefore again, with I would have thought therefore that communal offerings should require semicha. Therefore, it's d'oraita halacha l'ma'aseh. That's where the halacha l'ma'aseh mi Sinai comes along and says that no, communal offerings do not require semicha. Ve'ima halacha l'ma'aseh, and if I would have just said 42:02 the halacha l'ma'aseh mi Sinai without the pesukim, hava amina, lo yadiana minhu. I would say I do not know which which korbanos require semicha and which do not, kamashmalon dumya d'siyer d'nasi, sorry, dumya d'siyer nasi, d'mechaber al avairos mitzvas y'dua. 42:19 Therefore, the Sukkah comes to see Sukkah may equate. Equate the other siyer to the siyer of the nasi d'tal tza, just like the siyer of the nasi goes ahead and goes ahead and atones for a specific aveira, so too the other siyer, right, which requires smicha, also atones for another aveira. 42:40 Which siyer is that? That is the siyer of avoda zara. Incredible. See on both sides. So, what they are left with or what they are left with over here is, again, let's go with what everybody agrees with. What does everybody agree with? That halacha l'maisa par helam d'avoda min hatzibur requires smicha. 42:56 Right, I should say I should take a take a step back. What everybody agrees with is a general rule, which is communal offerings do not require smicha. Everyone agrees that there are there is an exception or exceptions to this rule. What is the exception? Everyone agrees on one of the exceptions, which is par helam d'avoda min hatzibur. So, imagine an issue with a ruling. Guys will act on that ruling. There's a specific part that's brought. Everyone agrees that 43:18 communal offering gets smicha. After that, we have a little bit of controversy. According to the Mishna, the Mishna makes it sound like siyer hamishtale'ach, everyone agrees with that as well. Although, according to the Gemara, there seems to be a machlokes ultimately again between Rabbi Yehuda and Rabbi Shimon, but not really, cuz the smicha is done. Cuz the Torah says that smicha is done. The shaila is, 43:41 who is smicha being done on behalf of? Because now this opens the door to another machlokes. Who who does siyer hamishtale'ach atone for? Is it for all of klal Yisrael or all of klal Yisrael minus the Kohanim? Because Kohanim have their atonement through a different mechanism. Other machlokes is siyer of avoda zara. Does that get smicha or not? 44:03 Rabbi Shimon, yes. Rabbi Yehuda seems to say no. Let's go by there a little bit. I don't know what I'm saying. We'll stop over there. Stop over there to to dance. Great. Great. Gamara shiur everyone. Incredible. Pick up here tomorrow. There's a shiur tonight tomorrow. Much shiur. 44:20 Everyone zoom. Have a great day everyone.
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