Zevachim 37

Today's daf is Vochin daf lamed zayin, and we have Ezras Hashem in the beginning of a new perek, the fourth perek of maseches Vochin, perek BeShamai, eight lines from the bottom of daf lamed vov amud beis. So, perek BeShamai in the world of korbanos has a asterisk next to it as being from the more lomdish prakim. The topic of perek BeShamai is a continuation of the topic of the previous three prakim. As a result, it really needs no introduction. Zogt the Mishnah, BeShamai omerim, BeShamai says, kol anei tonim al mizbeiach achitzon, any korban whose blood had to be put on the mizbeiach achitzon, she nosan be matana achas, where the blood was put on the mizbeiach achitzon, but only one matana, only one zrika, ke bar, the halacha is, bedi'eved, the ba'al korban is going to attain kapara. Uve chatas, however, when it comes to a korban chatas that had to be put on the mizbeiach achitzon, where it's me'akev that there be at least stei matanos, two zrikos. Uve Shammai omer, Uve Shammai says, af chatas, even when it comes to the korban chatas, whose blood had to be put on the mizbeiach achitzon, she nosan matana achas, where only one zrika was done, ke bar, that would be enough in order for there to be kapara. So, we know that when it came to korbanos, not all of the zrikos, quote unquote, were created equally. We'll see in the course of today's daf, there were times that the blood had to be spritzed, zrika miloshen, it had to be a long range shot. There were times where the mitzvah was to do shvicha, to stand literally on top of the mizbeiach. There was a concept of mitzui, different ways to get the blood onto the mizbeiach. Additionally, different korbanos required a different minyan, a different amount of zrikos, all of which are detailed in it my claim on shows walking. Series of Mishnayos which are in the fifth barrack of Masochist walking that we will be Israel get the sham I introduces our barrack by telling us that even though you find with regards to different carbon always that you need this amount of zrikas and that amount of zrikas, but the quality of the other in the event that the dam is going to miss then for all carbon owners other than a toss one zrika gets the copper for the Bala carbon everything else is extra credit. When it comes to the toss that was put on the then stay matter so I guess says that even the meaning all carbon is that we put on the show must not matter once one zrika is done keep it that's good be enough says the mission will feel this word starts getting long this already. There are some practical is a lot of based on this meaning in the event that the coin did the first zrika that such near as mana then he messed up on the second one he messed up so terribly. He did it with a couple of money with a people keep it that is he going to get copper. Now it's push it that when the mission says the zakrashi it is referring to sheet of base a lot and sheet of base a lot for all carbon owners other than a meaning the being that all you have to do is one good zrika. So if you do one zrika and then afterwards in the second zrika you have a people keep it that is that it's going to be why because once you do the good zrika at that point you already take copper. Now according to be sham I that a toss needs two zrikas. Well then if on the second zrika you messed up you had a lot of obviously it's not going to be okay. Another meaning another that derives from this then muscle in the in the event that the coin would do the first Zvika with the muscle of Khotso's money that's a shiny from Khotso's money and then he would do the second Zvika with the muscle of Khotso's money. The law is pig or would be a regular bonafide pig of a local and it would be Khotso's money. What's the issue because we know that the only time there's a been pig or Khotso's money is if it was a culture carbon other than the muscle of Khotso's money. So for example, if one avoid was done with the muscle of Khotso's money muscle of Khotso's money and the other one was done with Khotso's money or Khotso's the passover maybe muscle of Khotso's money if it was done with a different type of muscle so then even though there was a muscle of Khotso's money it wouldn't be a Khotso's money. Well, when it comes to all carbons that leave the base of all and all carbons with the exception of the Khotso's I leave it to be Shama that only one Zvika is market. So if that one Zvika was done in a bad way, it was done with the muscle of Khotso's money even if the next muscle of Khotso's money was done also in a bad way which ordinarily would be like the pig or from the first of all because now it wasn't covered material it wasn't Khotso's Khotso's Khotso's Khotso's puzzle right now you don't have everything perfect other than the muscle of Khotso's money it doesn't matter you still going to be Khotso's if you eat from the bus of this carbon and the reason is because once the first Matana was done properly keep it and what happens after that is just extra credit has no ability to impact the status of the actual carbon. What about carbon whose down had to go on the base of all most bloods of carbons one of the base of all but there was some of the base of all it's very clear that the muscle of Khotso's all that we're talking about up until this point is regarding all the base of all says the mission now what about if the down is supposed to go on the base of all so the mission says all carbons that go on the base of all should keep it mean how much where even one of the matanos are missing. So, regardless of how many matanos you have to have, if the Torah prescribes a certain amount of matanos, you have to do all of them. And if one of them is missing, ki ilu like keeper, it's as if you didn't get kapara. Leficha for that reason, not some could take on. If all of this zrikos were done properly, but only one of them was done improperly, psula, the carbon's going to be possul because if you mess up by even one of the zrikos, it's going to be an issue. But the ain by karus, it's not going to be karus. And the chiddish of that last word is the ain by karus because in order for there to be karus, it's not enough that you had a machshava of chutz os maneh. Has to be chutz os maneh because that's the only time that there would even be karus. But that you had a machshava chutz os maneh by one of the zrikos, you would have to have it by all of the zrikos. What's the reason for this? This is based on a big shaila known as the sugya of misaglin b'chatzi matir, right? That's a big machlokes tanam. Misaglin b'chatzi matir im misaglin b'chatzi matir. If somebody would have a machshava of piggul while he was doing an avoda, but not while he was doing the entire avoda, while he was doing chatzi of the avoda, would that create piggul? Would it not create piggul? Oh, it's a shul be a problem. The question is on the level of karus, would it create a piggul or not? And what the mishna is saying is that being that all these zrikos are when it comes to netonim on his back up nimmi, if you have a machshava of chutz os maneh by one of those zrikos, possul because one of these zrikos wasn't done properly. So, the shul's going to be an issue. But the ain by karus. And the reason is because ain misaglin b'chatzi matir. The only time you can create piggul on a carbon is if you do it by the ganza matir. And being that you did it by only one of these zrikos, that one of these zrikos is a proverbial chatzi matir. Again, it's a whole sugya coming up. And it's for that reason there's not going to be karus either way. The Gemara now is going to begin and really with a little bit of digression be melava us until the end of the daf, which is the two dots about 12 lines from the bottom of daf lamed zayin amud beis, is going to discuss what is the makor to this idea. That even though the Torah prescribes a certain amount of matanos, a certain amount of zrikos that you have to do when you bring a korban, but kol hanitanim al hamizbei'ach keitzad she'nosnam bematana achas kipper, you have a nuance machlokes between Beis Shammai and Beis Hillel that should even be the chazos. But generally speaking, they're in agreement. And that is that even though the Torah says shtein shein arba vachulu, if you do one zrika, then in and of itself is going to be enough. Vachulu, it's something that you would think requires a makor. And the topic of the daf is what is that makor? Says the Gemara Tanna Rabbanan, we begin with a braisa. Minayin v'eini tanin al hamizbei'ach keitzad she'nosnam bematana achas kipper? So the braisa is head-on addressing this question. Talmud Lo Yima, says the braisa, the pasuk says, "V'dam zivchecha yishafach." So this pasuk is one of the psukim that are tucked away in Mishneh Torah no less, Devarim perek Yud Beis pasuk Yud Zayin, that talks about kodshim. So primarily the laws of kodshim are mentioned in Terumas Hakayan. But we know that sprinkled in the Torah there are psukim that teach us some very important halachos regarding Terumas Hakayan. This is one of them. The pasuk says as follows. We have to read it from the top. "Va'asisa olosicha habosor v'hadam al mizbei'ach Hashem Elokecha." So we're talking about a korban olah. "V'dam zivchecha yishafach al mizbei'ach Hashem Elokecha v'habosor to'chel." And you should take the dam of your korban, you should pour it on the mizbei'ach, v'habosor to'chel, and then, and by the way, Chazal darshin, only then, v'habosor to'chel, would you be allowed to eat the bosor. But says the braisa, that from the fact that the Torah says, "V'dam zivchecha yishafach" bilashon yachid, yishafach, Rashi says shficha achas mashma, one pouring, We learn from here that when it comes to the Korban Olah, and really the Dam when it comes to all Korbanos, as long as you do one Shvicha, as long as you do one Zrika, that in and of itself is going to be okay. So, it's true, there are places where the Torah seems to suggest you have to do multiple Zrikos. Rashi says, for example, by the Korban Olah, the Torah says that you had to do the Zrikos Sovev Lamizbei'ach. What does Sovev sound like? You have to make your rounds, right? You have to do it by the two corners, and so on and so forth. But, the point is that here the Torah says Shvicha Achas. Here the Torah says just do one Zrika. How can it say that? Yeah, there's a certain amount of Zrikos that you're supposed to do, but at the same time, how did you know that that would be enough? Tal mud Dam Yishafec would be okay. Is it true that this Pasuk which again, it's tucked away in Devarim Yubeis, it's clearly coming to teach me something. But, is it true that this is the Halacha that it's coming to teach me? I mean, it had to be needed to teach me another Halacha, a Halacha that was already taught in a Braisa. In other words, this Pasuk would seem to be taken. It's not available anymore, the Drasha. So, what's the surprise here? How do you know how do you know that all the bloods, what do you mean all the bloods? Rashi shall Kol Korbanos. How do you know that the Dam of all the different Korbanos require that its Shirayim should be poured on the Yesod? So, we know that one of the Avodahs that were done with a Korban was Shvicha Shirayim. It's interesting, the Torah mentions Shvicha Shirayim more than once. But, every time that the Torah mentions Shvicha Shirayim, the Torah is talking about a Korban Chatas. The Chatas Nosi, the Chatas Yochid. We saw some of those Psukim very recently in the Daf. But, it's always talking about a Korban Chatas. So, the Torah never mentioned Shvicha Shirayim regarding a Korban other than a Chatas. And the Braisa knew that the Mesorah was that the Shvicha Shirayim was done by all Korbanos. Question is, maybe maybe it's a Din that's unique to a Chatas. There's so many Dinim that are unique to the hatas. Make We the shlichas shira'im was also unique to the hatas. So says the braisa, "How do I know that all the dam of all the carbonos also require shlichas shira'im?" Ta am lo ve emar the possuk says, "Vi dam zivchei'cha yishafach." Zivchei'cha, all your carbonos, yishafach, miloshan shlichas shira'im. That's how I know it. But either way, can't use dam zivchei'cha yishafach to teach me that only one zrika is needed to teach me shlichas shira'im bishar carbonos. So after the gemara nafka wayna the rebbe. The tanna the braisa that learns from the dam zivchei'cha yishafach that one zrika and only one zrika is machkes, he's going to learn shlichas shira'im bishar carbonos not from the dam zivchei'cha yishafach, right? You can't double dip. So bal korcha he's going to have to learn it from somewhere else. What's that somewhere else? It's also a braisa. The author of the braisa is rebbe. The tanna rebbe Yishmael rebbe said, it says, "V'hanishar badam yimatzay." Now this possuk is talking about the chatas oif and clearly addressing the shira'im of the chatas oif. So any leftover dam after the hazah that was done with the chatas oif, says the Torah, "Yimatzay al yesod hamizbeach chatas oif." You have to do mitzuy some form of getting the blood out of the oif and you do it on the yesod of the mizbeach and you get some form of shlichas shira'im. So there was an idea of shlichas shira'im even when it came to a chatas oif. And again, what does the possuk say? "V'hanishar badam yimatzay al yesod hamizbeach chatas oif." Said rebbe, "She'ein ta'am lo ve'emar badam." The Torah did not have to say the word badam. U'mata lo ve'emar badam? Why did the Torah say the word badam? Now just to appreciate why the Torah didn't have to say the word badam, because it says it one line earlier. "Vi hezum bidam achatas al keren mizbeach v'hanishar badam." Obviously, "Vi hezum bidam achatas al keren mizbeach v'hanishar yimatzay al yesod mizbeach chatas oif." Torah doesn't have to say the word badam twice literally in one breath. So why did it say the second time? Fishla the madan al vi tanan madan al vi tanan madan al vi yesod. The only time you find known as also known as Shari Domi how do you know the other bloods meaning the bloods of the other that they also require that reason the Torah said a little redundant to teach me that all require the bottom line is the kind of them from the you that isn't that needed to teach me the no because he knows from somewhere else that actually that it's going to be true for other continues is it true that is coming to teach me this only once I need it for another one of the So we mentioned in the very very brief introduction to the that not all were created equally one of the differences that you'll find being is that sometimes the Torah says take the and throw it long range and sometimes the Torah says take the and pour it which is much more that you're going to be very very close this price and really this next is going to dress what would be if somebody took the of a carbon with the Torah says do and he did someone took the of a carbon with the Torah says do and he did it says the price how do I know where the Torah says he's supposed to do and you instead went ahead and did that you're going to be done time says times is much more all of the is walking all the carbons you you could always do but the bottom line is I see from here that shvicha works. And even when the Torah says zrika, it's still going to be okay to do a shvicha. And you learn from the dam of karishafim. So again, how could I learn my tona achas from the dam of karishafim? Who I needed to teach me this halacha, says the gemara. So Rabbi Akiva, it's not a kasha because I'll tell you that the tana of this braisa that uses the dam of karishafim to teach me once, zrika, he holds like Rabbi Akiva the Amar, who holds like zrika b'chol shvicha, but like shvicha b'chol zrika. Rabbi Akiva argues with this whole premise. Rabbi Akiva holds if the Torah says zrika, it's zrika. And if the Torah says shvicha, it's shvicha. And zrika is not b'chol shvicha, just like shvicha is not b'chol zrika. What's the makor to this Rabbi Akiva? So it's a gishmak makor detnan. We learned in the Mishnah, this is a Mishnah in the end of meseches psachim, perek bircas ha pesach, poter es shel zevach, shel zevach lo poter es ha pesach. So the context over here is the korban pesach and the chagigas yud daled, which we've seen a lot about already, that was brought together with the korban pesach. Now Yitzchak sits down and he's probably the last day of his natural life in the mikdash hayakayam. So he has nachos all the different minim in the shulchan orech, but he also has the the highlight of the meal. He had the korban pesach and he had the chagigas yud daled. And he has to make a bracha, and he has to make a bracha on mitzvos, on eating the chagigas yud daled and on eating the korban pesach. So says the Mishnah, berach bircas ha pesach, if he made a bircas ha pesach, poter es shel zevach. But he ever it paters the bircas ha mitzvos that you have to make for the chagigas yud daled. Shel zevach, if you make the bracha on the chagigas yud daled, lo paters es ha pesach. It will not pater the pesach d'meira. Bishmuel Azoy halt Rabbi Shmuel. So according to Rabbi Shmuel, the bircas ha pesach paters the bircas ha zevach, but the bircas ha zevach does not pater the bircas ha pesach. Rabbi Akiva omer, Rabbi Akiva says lo zu pater es zu, vlo zu pater es zu. That no, the bircas ha pesach doesn't pater the bircas ha zevach and bircas ha zevach doesn't pater the bircas ha pesach. What's the makhlokes? So Rashi according to the gemara in meseches psachim says the makhlokes is dishayva. The makhlokes is do we say that zrika is a shvicha or Zrika is not a shvicha? Zrika? What the required a Zrika? The carbon required a Zrika. Rabbi Shmuel holds that Zrika is the Zrika. Being that you can do the Zrika for the Zrika, that means on some level the Zrika has a to the Zrika. If it has a Zrika to it it could have a Zrika and we're going to take a leap and we're going to say that if you make the on the it has the ability to why? Because the we are so they have the same no they don't but they could have the same meaning the Zrika would work for a therefore the on the is going to work for the as well. However, is not it doesn't Meaning if you would go ahead and do a Zrika for the carbon that would not be okay. Therefore if you make the on the it's not going to the carbon Rabbi Akiva holds because of the because of the because of the they're fundamentally different means that of how the was supposed to arrive on the and it's for that reason says Rabbi Akiva as it shows the regarding the the is one would not be able to but the bottom line is all we need is Rabbi Akiva has a that Zrika is not the Zrika. If that's the case he obviously doesn't learn from the you you could do a for all it's extra to teach me that one Zrika in and of itself is going to be okay but the still not happy. Could you still say meaning I don't even teach me I Shiraim. I don't need the answers to teach me that it's I need it for something else, for another bracha. In the Tanya, Rebbe Shimon says Rebbe Shimon says in the Torah, now this next possuk we need to see carefully because it is going to be the topic of the rest of the daf. So the possuk is in Bamidbar Yud Ches Yud Zayin. Again, another kochum digger possuk that's not in Perek Shira, that's talked about. It says as follows, "Ach Bechor Shor Oi Bechor Kesev Oi Bechor Ayil Lo Yisaftah Koidesh Es." So the Torah is talking about a a Bechor, right? What's the halacha of a Bechor? You take it and you give it to the Kohen. The Kohen has to bring it as a korban. The only time the Kohen brings it as a korban is if it's a tamim, if it doesn't have a mum. In the event that it develops a mum, so it's known as a Bechor Ba'al Mum. The halacha of a Bechor Ba'al Mum is that the Kohen is allowed to keep it for himself and he's allowed to eat it. So that reason the Kohanim were choshed always when it came to determining whether something is a mum or not a mum because I have to make a big nafka mina for all the brachos. Do I have to take my Bechor and bring it as a korban, in which case I'm going to pay some serious taxes, right? Not all of it is going to go to me. Or do I get to keep the whole thing? Can I just have it for dinner tonight? Big nafka mina, but the point is that the Torah says that the Bechor had to be given to the Kohen. The Bechor of which animal? Just the three animals that are allowed to go on the Mizbeach. Bechor Shor, Oi Bechor Kesev, Oi Bechor Ayil. The Torah says that in addition to the general kochum digger halachos that relate to the Bechor, there's some unique ones. Number one, Lo Yisaftah. Not allowed to be paid. There's an issur to ever be paid a uh Bechor. Koidesh Es, they're kodosh. As Tamim Tizra Al Hamizbeach, their blood was spritzed on the Mizbeach. That's Chelbam Takdir, take their Chelev and be Machtin Al Hamizbeach. Isha L'reiach Nichoach L'Hashem. Meaning there's a regular korban that's going to two wife a reiach nichoach. So says Rebbe Shimon in this bracha that it says in the Torah regarding the Bechor, "Ach Bechor Shor, Oi Bechor Kesev, Oi Bechor Ayil is forgotten. We know what the game is. Specifically, the part of the game we need is as dumb as all of them as dumb as this person is not going to know from here that needed and needed this is the that that's what you were supposed to do with the mice or how do you know that it's true for a mice or mice or obviously meaning mice or right not mice or dog on the mice or also know was a carbon and the passive we know was a carbon. How do you know that there too the was that you had to take the dumb and put it on the and you had to take the put it on the Now this may come as news but it doesn't say anywhere in the Torah before that the dumb and the of the mice or and of a carbon passive go on the So how do I know that it's true even for those carbons dumb says it says in the Torah the dumb is it's extra it's the mice or and the passive that they're going to be included as well. But the bottom line is the dumb would seem to be taken says the again it's not you know why because the time of our price that learned from the dumb only one you also tell me you don't know the price of basically basically they said dumb all dumb when the Torah talks about the and it's dumb and the needing to go on the it doesn't say dumb it says it doesn't say it says right or all of them are dumb we know we know from there mice or should not that coming to be something that I wouldn't have known maybe his dumb and going to what is that it's referring to the mice or and the passive but the bottom line is that we have another for how I know that the mice or and the passive go on the I don't need for that and if I don't need You shall pick that I can use to shall pick they teach me once so let's just hit the pause button because now the Gamara is going to digress on this last between So what do we have here? The mission is said call on the tournament was also or if it's not true for the carbon so what brings a price so what's the to it it says extra seemingly talked away it's coming to be something yeah it's coming to be you shall pick THAT EVEN ONCE BE THE EVER is going to be okay and the Gamara ask three questions if you do the recap really three questions number one is teaching me one three car I needed to teach me in the only says about how do I know so the Gamara says the time of this price and no in the from the that it says by the another question was that I need the to teach me that the that whatever the Torah says do is if you do a it's going to be okay So the Gamara the time of this price holds it's not going to be okay it's the question so the one who holds that and he learns it from the but the time of this price holds like this week and as a result it's just not even true so obviously if you hold like that's not a question and finally don't I need the to teach me that there's a week and the when it comes to the mice of the carbon which is not mentioned before in the Torah says the Gamara yeah it's true there is a that learns that from the that is Rabbi you have to pay attention to the names here stating that stating that there's another sheet of who learned it from the because when the Torah says that the done with the reason I have to go on the the Torah mysteriously used the Robin the moment is right of the day chelbam taktar ishei Why the lashon rabim? It's the rabbais, the ma'aser and the pesach. If that's the case, I don't need to learn it from the dam What's the dam Teach me it's teaching me that matana achas in and of itself is going to be okay. Says the Gemara, if you're holding cheshbon, if you're holding cheshbon, in the three kashas that the Gemara asked on how could you use the dam for matana achas? Don't I need it for other things? Two of those other drashos were none other than Rabbi Shimon. Rabbi Shimon is the one who learns from the dam Zrikat haklavim. And Rabbi Shimon is the one that learns from the dam that pesach and ma'aser also go on the mizbe'ach. Great Gemara from Rabbi Shimon. Mappiklei l'chachi, mappiklei l'chachi. The Gemara gives the best answer to this kasha. Right? Trei tanoy aliba d'Rabbi Shimon. You can always say two tanoy aliba d'Rabbi Shimon. And how can I make this steer Rabbi Shimon? But there must be two tanoy had different aliba d'Rabbi Shimon. Can't be Rabbi Shimon held both. But one time held Rabbi Shimon held this, another time held Rabbi Shimon held that. And that's how you reconcile it. So now the Gemara is really going to do a little bit of a deep dive, nothing too intimidating, on the machlokes between Rabbi Shimon and Rabbi Yishmael. I believe it. What is the makor that ma'aser and pesach had gone on the mizbe'ach? Again, it doesn't say anywhere in the Torah that ma'aser beheima is dam or emurim gone on the mizbe'ach or that the pesach dam and emurim have to go on the mizbe'ach. Right? Think of pesach Mitzrayim. Didn't even have a mizbe'ach. So it was a whole different type of avodah. But it doesn't say anywhere in the Torah that that's what you're supposed to do with the dam and that's what you're supposed to do with the emurim. Stating that, everybody knows it's in Is it on the makom? Of course the ma'aser and the pesach end up going on the mizbe'ach. Side the dam, side the emurim. The question is what's the makor? Rabbi Shimon learns it from the dam Rabbi Yishmael learns it from the lashon rabim. Dam tishreh kol hamizbe'ach that's chelbam taktar ishei l'rei'ach nicho'ach L'Hashem. Before we start, what does Rebbe Yishmael do with the Lashon Rabim that the Torah says in the Parsha of Bechor? Meaning, what's the Pshuta Shel Mikra of the Lashon Rabim that the Torah says regarding Bechor? The answer's Poshe. Read the Posuk. The Posuk starts off Ach Bechor Shor Oy Bechor Kesev Oy Bechor Ez, Lo Yisafet Ki Kodesh Heim Lashon Rabim. What's Heim? The Bechor of the Shor or the Bechor of the Kesev or the Bechor of the Ez is done on their blood. What does it mean their blood? The Bechor of the Shor or the Bechor of the Kesev or the Bechor of the Ez Tizrach Al Mizbeiach V'Chol Damam V'Cheilev. Again, the Bechor of the Shor or the Bechor of the Kesev or the Bechor of the Ez Tachteiha Ishei L'Reiach Nichoach L'Hashem. By the way, the next Posuk says U'V'Saram and all their Basar Yei'Achel She'Yiheyu Orzim. K'Chaze Ha'Tnufo K'Shok Ha'Yamin L'Chayei. But Patch this, the Lashon Rabim means the Bechor Shor Oy Bechor Kesev Oy Bechor Ez and it's Poshe it that that's the way Rebbe Yishmael understood the Posuk. Rebbe Yishmael Glili didn't like that Pshat in the Posuk. He felt there's a Drasha over here that even though in Pshuta Shel Mikra and Oymik Pshuta Shel Mikra, that is what the Posuk is saying, but at the same time Rebbe Yishmael Rebbe Yishmael Glili still felt there's a Deek to be had over here. A monster Deek to learn from here that the Ma'aser Beheima and the Pesach is done on its Amurim and end up going on the Mizbeiach. Okay, so with that obvious thought in mind, says the Gemara, Pishla Rebbe Yishmael, Pishla according to Rebbe Yishmael, the Maikim Lo Kulei Bechor. Who learns that the entire Posuk of Bechor is talking about the Bechor? Right, he's not Marbe Ma'aser and Pesach from the Parsha of the Bechor. Everything in the Parsha of Bechor is talking about the Bechor. Aich the Lashon Rabim? Yeah, that's the Bechor Shor Oy Bechor Kesev Oy Bechor Ez. Aich the Sevara? I understand the next Posuk that says U'V'Saram Yei'Achel. Right, the next Posuk is U'V'Saram Yei'Achel K'Chaze Ha'Tnufo K'Shok Ha'Yamin L'Chayei. What's the Psar of Lashon Rabim? The Basar of the Bechor Shor Oy Bechor Kesev meaning just like the dumb mom and the mom is of the so to the is of the show castle and I would like to know the Mikey now the mice are going to be who didn't like that show my girl he feels as a judge to be here over here and dumb mom must be coming to be married mice and and must be coming to be married mice and well what's so I'm coming to be married right oops I'm here a lot with regards to the mice are in the castle what's the problem with that because mice are in the castle everything about it actually didn't GO TO THE MEANS to the AND IT'S NOT TRUE BECAUSE THE OF THE MICE and the castle was eaten by the mice and the castle that's the dish of that garbage castle was eaten by the but the point is it wasn't handed over to the so the oops I'm here a lot should be a TO UNDERSTAND THE IN dumb mom and not like what has really going to understand oops I'm here a lot something in my room mice are in my room you want to know what basically does with a lot at a time the dumb mom it teaches me that the of the goes to the regardless of whether the is a time meaning it doesn't have a mom or whether it's a mom meaning and this teaches us that even the is given over to the meaning that which is something you don't find anywhere in the that's my actually had a tight squeeze words actually tightens the words so the that we don't have a different to this anywhere in the meaning there's a this is the way it is there is no other this is the oops I'm here a lot at a time that this is what it says that doesn't mean there's no other to this it means there's no comparable to this the only time you find that you're doing of with even something that's about but the bottom line is that is talking about the rabbis my sir pass off. It's also not going back on because if this was going back on sure then would also have to be and then it would undermine the whole rather this is coming to teach me something else. This is coming to teach me time and just to explain this a little better. It's possible that and can't mean right because that's not true. You can't take about and put it down on his back and on his back. So as it relates to them and that's going to be my sir and pass off which makes sense and as it relates to that's going to be time and which again makes sense. Says the of according to who doesn't them he doesn't them and for that he wouldn't them either. So how does he know that a was given over to the right? You need a so basically he has a where is going to know it from? He knows it from the end of that it says right? If there's ever been extra words who literally twice and then but it says it literally two times in the same breath that extra is coming to be extra what's extra even if it's about is supposed to go ahead and you're supposed to give it either way according to as learned out from the of the ratio according to as learned out from the of the safer but the of the of the of the The maaser pesach, who learns that this partial bechor incredibly is not only talking about the bechor, it's talking about other korbanos as well. Which other korbanos is talking about the maaser and the pesach? I understand that it says in the pasuk, one of the dinim that are mentioned is lo sishte kodshem. And we learn from these words, "heim krevin ve'ein tmuros en krevin." That they, the bechor, has a din to be brought, and its tmurah does not have a din to be brought. So, let's just hit the pause button for 1 second, and let's preface this. So, one of the subcategories of kodshim is tmurah. Tmurah means where somebody is mafsh a korban, and then he has seller's remorse. He regrets that this is the korban that I chose to be my korban, I should have picked the other one. And then he does what he's not allowed to do, he says, "Instead of this being the korban, I want that to be the korban." Thinking it is one thing, but actually being oiseh tmurah, now you're being over la'av in the Torah. And the Torah says, "Beheimah u'tmurasah yihyu kodshim." High level, the original korban and the tmurah both end up being kodshim. But there's a whole mesechta literally that governs the halachos of how you treat tmurah. Now, as it relates to the tmurah of the bechor, the maaser beheimah, and the pesach, which is what we need for our sugiyah, the halacha is one and the same. The halacha is that you can't be poider any one of them, can't be poider the tmurah of the bechor, the tmurah of a maaser, and the tmurah of a beheimah. Stating that, whereas the underlying bechor, maaser, and pesach go on the mizbei'ach, the tmurah of the bechor, the tmurah of the maaser, and the tmurah of the pesach do not go on the mizbei'ach. That's what we need to know. So, what we need to know is that the tmurah of these three korbanos have kedushah, so much so that the halacha is lo sishte, It's included in this Isur Piddyon they literally have Kedusha, but at the same time whereas the original Korban, the authentic one, the first edition, that goes on the Mizbe'ach, the Temurah does not go on the Mizbe'ach. Now as it relates to the Mekor, to this Klappei the Bechor, it's learned down from these words Lo Sifta Kodashim. Lo Sifta Kodashim teaches me Hem Kravein Ve'ein Temurasav Kravein. So Lo Sifta means even the Temurah, but Kodashim Hem Kravein Ve'ein Temurasav Kravein. The Temurah doesn't go on the Mizbe'ach. We don't know at first glance what the Mekor is that when it comes to Ma'aser Beheima and Pesach you're going to have that same Halacha. So the Gemara is in a Kheshbon now. It's a little Sasson, just a reading of the Gemara, but this is what the Gemara is trying to do. That Lo Korban, according to Rabbi Yishmael that all that the Parsha of Bechor is not only talking about Bechor, but it's talking about Ma'aser Beheima and Pesach as well. Well, what everything the Torah says regarding the Bechor is going to be true regarding the the Ma'aser and the Pesach. So really these words Lo Sifta Kodashim, which teaches me Hem Kravein Ve'ein Temurasav Kravein regarding the Bechor, is going to teach me regarding the other Korbanos as well. But according to Rabbi Yishmael that the Parsha of Bechor is only talking about Bechor, and all the Lashon Rabbanans is the Bechor Shor or the Bechor Kesev or the Bechor Eiz, Bechor Eiz I don't have a Mekor for that, I'm going to have to find a Mekor. So again, with that in mind says the Gemara Bishlama according to Rabbi Yishmael Bishlama according to Rabbi Yishmael the Ma'aseh Nami the Ma'aser Pesach. Who learns that this Parsha of Bechor is not only talking about Bechor, but it's talking about Ma'aser Pesach as well. I know Dechshiv, now I understand the following. The Torah says Lo Sifta Kodashim, and we know from there Hem Kravein Ve'ein Temurasav Kravein, right? That is the Drasha that Hazal took away from the words Kodashim. Ve'itnan and we also know that we learned in Mishna, and this Mishna is not surprisingly Maseches Temurah, Temurah Chaf Alef, Temuras Bechor U'Ma'aser. As it relates to the Temurah of Bechor or Ma'aser, hand of London of London London at a hand to my sir the moment they like the underlying and my sir that they but at the same time they can't be brought but now we also learned I heard regarding the tomorrow of a pass at that it's crazy I also heard the tomorrow of a pass at in a crazy I would sometimes it's in a crazy the end of the virus I don't know how to be my first now the good news is we don't have to be my first is right now cuz it's not really our all we need is that you see from these two the first one which was a mission at tomorrow I mean I love talking about the tomorrow of a and my sir the second one which is talking about the carbon pass at is a mission of but from the three what you see is that the tomorrow of the tomorrow of my sir the tomorrow of pass at were all not as it relates to my sir was never as it relates to the pass at so that the tomorrow of pass at tomorrow of pass at in a crazy at least sometimes it's not so what's the again the tomorrow is not really explaining it so much sometimes the tomorrow is like extra wordy and sometimes the tomorrow is being the minor of the other we do the better over here we being the letter but either way the point is is that I know for a fact says the tomorrow that the tomorrow of a the tomorrow of a the tomorrow of a carbon pass at at least sometimes is in a crazy like I know the all of these which really two it's learned out from the fact that it says crazy and the crazy now it says it in the of the but we know that included in the also the my sir and the and all the according to but according to that learned that entire parsha, we're talking about the my of Pesach, the way crave tomorrow what's the Bechor that the tomorrow of a maiser of Beheima and the tomorrow of a Pesach are not Korban. So the Gemara says I'll tell you the Bechor it's not learned out Taka from this parsha minei we have to work a little bit but we have a Bechor. Maiser as it relates to maiser Gomer Avora Avora this Avora Avora from Bechor regarding maiser of Beheima it says the whole maiser Bechor of Tzon Kol Asher Yavor Tacha Asher. Regarding Bechor it says the Korban Asher. So you have the same exact Avora Avora and just like by Bechor tomorrow of Korban so too when it comes to maiser of Beheima it can be tomorrow of Korban as well. Pesach as it relates to Pesach the same thing there. It says in the parsha meaning you don't have to learn it from another parsha I can learn it they in that parsha. Where does it say that? Because the Torah could have said Kesef. The Torah could have said regarding the Korban Pesach Kesef. In Kesef as Korban maybe the maiser of Beheima not in Kesef the Rabbis it's coming to be Korban tomorrow of Pesach after Pesach that the Korban that the tomorrow of a Pesach after Pesach meaning if it's after Pesach already and you have the tomorrow of a Pesach the law is that it's brought in the Mizbeach but it's brought as a Korban after Pesach again you would have thought that the tomorrow of a Pesach even before Pesach should be brought it says who in Kesef who and who teaches me that the tomorrow of a Pesach of a Pesach is stuck in that Korban in the Mizbeach but the bottom line is Gemara according to Rabbi Yishmael that the parsha of Bechor is not only a parsha of Bechor it's a parsha of Bechor it's a parsha of maiser of Beheima it's a parsha of Pesach. I know that the tomorrow of those three Korbanos were not brought in the Mizbeach all from the same exact place it says and from that word I know that according to according to I'm sorry that's according to Rabbi Yishmael agree according to Rabbi Yishmael, mix up the names, but according to Rabbi Yishmael, that learns that the parsha of the bachur is only talking about the bachur, so it's only the bachur that I know it tomorrow some cravers from the word hey. How do I know it by my desire shava havora havora from bachur? How do I know it by the carbon Pesach? Im kesef who? Who teaches me that tmuras Pesach with may Pesach the locker is only the carbon itself you're allowed to put on the mizbeach. But as it relates to the tmura, you would not be allowed to put it on the mizbeach. Either way, the gemara now is going to do a little bit of a postscript on this stuff. So, let's take it back to the beginning. The daft and really the perek began kol ani tonim on the mizbeach achitzin shnosam matana achas kipa. Minayin in the tonim on the mizbeach achitzin shnosam matana achas kipa tamud loymar v'dam z'vachecha yishafech. The gemara asks from three different braysas where we seem to use v'dam z'vachecha yishafech for three different halachas. I need it for shvichas sh'rayan. It's true the gemara true there is a braysa that uses v'dam z'vachecha yishafech to teach me shvichas sh'rayan b'shaar korbanos, but the tana of this braysa holds that it's really learned out from somewhere else. I needed to teach me z'rikas b'chol sh'vicha. It's true there is a braysa of Rabbi Yishmael v'chaton al y'dei Rabbi Yishmael who learns from the dam z'vachecha yishafech that halacha, but the tana of our braysa holds like Rabbi Akiva learns z'rika b'chol sh'vicha b'sh'vicha b'chol z'rika. I need it for the other tana al y'dei Rabbi Yishmael who learns from the dam z'vachecha yishafech that you have to do z'rika and aktolas emurim by a miseh b'heima by Pesach. Because the Russian rabbonim that it says by bachur is talking about all the different types of bachurs, all the fashidin bachurs. It's not coming to be mar by the miseh b'heima and the Pesach. It's true that there is such a shita, shitas Rabbi Yishmael, but our tana holds like Rabbi Yishmael I believe. But this is where we left over here. If you hold like the tana of the braysa that learns from the dam z'vachecha yishafech shvichas sh'rayan b'shaar korbanos, then how do you know the Amish that my tone the evidence going to be okay. If you hold like smile that I need to teach me that because well then how do I know is or if I hold like smile that holds from the damsel I know that is a din Zuri car when it comes to the car my sir and pass out right the master and pass out component of the master pass out well then again how do I know is afraid tomorrow call Hannah those that we just have the three braces the mask I don't you saw the dress that you stand for a difference Russia hi call on me Tony mama hits on she knows the matter she keep a good smack a guy show and for the and really in order to appreciate the Terrace we have to learn tomorrow's stuff which obviously is not expected of us today so I'm going to do that tomorrow so they all held by tomorrow after she knows my tone keeper they saw the one point right what about the contest that was brought in the that's the whole according to one according to now how does he know what obviously he knows it from somewhere how does he know too obviously he knows it from somewhere but we're going to focus on they still has that the only required my tone a house those I know we have to they held that if it's going to be contest then it's going to be sharp carbon is as well that's how they know when it comes to sharp carbon is this is going to be the exhale so as it relates to rate going back to what we started yesterday and that is a little bit of home style regarding the carbon noise and the kitchen of so we mentioned that Noach emerges from the teivah. And what's the first move that Noach makes? What's the first thing that he does? And Noach mizbeiach l'Hashem. He does a mizbeiach for Hakadosh Baruchu. And he takes all the kosher animals, all the kosher birds, he brings them as carbonos oilah on the mizbeiach. Hakadosh Baruchu smelled, kavyochol, the incredible smell, the reiach nichoach that emerged from these carbonos. What Noach was trying to accomplish with these carbonos, he accomplished. We mentioned the third rate by yesterday that Rebbe Simcha in Meishech Chochmah asks a kushya nifla'ah. And that is, it sounds like from the pasuk, Noach took from all the kosher animals. And from all the kosher birds. We know not all beheimos and not all oifos are allowed to go on the mizbeiach. As it relates to beheimos, we just talked about this in the daf. As it relates to oifos, it's torim and benei yonah. How could Noach have taken from all the kosher animals and brought carbonos with them? L'chumra, you're not allowed to bring carbonos from even all kosher animals. There's very specific animals that the Torah prescribes as being kosher to be brought as a carbon. And Rebbe Simcha, k'darko, said something classic. He said a a davar nifla. He said the Medrash says in Parshas Acharei Mos that Hakadosh Baruchu Klal Yisrael that really you should have had a mitzvah to take from all the animals and bring them as carbonas. However, it would have been a big would have been very dangerous. You would have to become hunters. You'd have to start sending and fighting for all these animals. Says for that reason when I give the Torah I said I want you to take from the three animals that are the most by you. Take the take the take the every farm has an ox every farm has a sheep every farm has a goat. Take these three animals and bring THEM AS CARBONAS. TRY TO GO AHEAD AND TO TRY TO FIND all these carbonas. I want you to take the carbonas from the things that are the most readily available. Says you see from really all kosher animals are to it. What says I'm not being it's going to be hard to find the other animals. Therefore only bring a carbon from a that's true once the were all What a place living in Israel. However, Noah was emerging from the he had all the animals literally with him. Being that he had access to all the animals so the time of the of why was not applicable. So that reason Noah was able to do what would make sense and that is why you got me color of the animal and that is why you got me color of the animal and you got me color of the animal and you got me color of the animal and you got me color of the animal and you got me color of the animal. Meaning of the Mishnah which was written by the Mishnah you know what I mean lady a very positive but it's a very very strong it's a very strong question. And that is that this at first glance would seem to be a very the is I will see in one second how it is. The way it brings a and the talks about what the is of the was actually who come on the show? Bryce says as follows, actually who come on the show before the Mishkan was erected about my son one was allowed to bring a carbon on a bomb that avoided the and the one that did the avoided was not the it was the that and you were allowed to take any animal and put it on the bring it as a car behind him to me or by the moment. You just had to make sure that the animal was kosher. If the animal wasn't kosher, it wasn't going to be okay. All the carbonos were you didn't have all these different types of carbonos. Everything was an the only thing that could be yourself by 2 and a half 72 and the last one of the braces that they follow that same guideline that's laid out in that price. So the braces says actually who come on the show the avoided was done on bombos. It was done by the braces. And you were allowed to take any animal you wanted and put it on the the only condition is the animal had to be a kosher animal. So I'm skipping to the bottom of the on my mind I could you were allowed to take any animal or be it a kosher animal and put it on the says the what's the I said to call the says that even the last by the end of ALL THE KOSHER ANIMALS. HOW COULD I TAKE FROM ALL THE KOSHER ANIMALS? SO I ASKED THE QUESTION. It has TO BE A WHAT IS DOING THAT HE'S TAKING FROM ALL THE AND ALL THE SO this is the QUESTION THAT THE THAT ACTUALLY who come on the show you were allowed to take any kosher animals. No built the table and emerged from the table and built the his actually who come imagine it's possible. As long as the animal was kosher, that in of itself was going to be okay. So Frank Schlessinger I managed don't know how to give with this measure of karma. I'm so troubled by it. Remay said something beautiful. KID BY KODESH IT'S A CLASSIC MEASURE OF KARMA BUT IT'S connected with Rav already asked Remay Kasha and seemed to be me out of it. The truth is Rav Schlessinger brings that the in the office also asks the measure of karma's Kasha and he too says a terrace not the measure of karma's terrace but a terrace. Truth is Rav Schlessinger doesn't mention this but the and this is in the also asks the measure of karma's Kasha and he too says a terrace. Again a different terrace but he says a terrace. Then it seems in the he also asks this Kasha and he says a terrace and the Kasha is what's going on over here. It's a Gamara. The Gamara says that was allowed to bring from all kosher animals because it was actually a Mishkan. You come to the Shabbos table you say a little Torah you say a and it all sounds good but it seems to be dead on arrival. It's an at first glance. It seems to be on the Gamara in the Kodesh of the base midst of the Kasha. So it says Rav Schlessinger Kidarkoy a Dover Nifla very glad very simple and very and that is the Gamara in Kodesh of the base actually brings a actually Mishkan actually as long as it's going to be a kosher animal. And Rav actually says that the this is actually that from the fact that from the base and he brought from all the kosher animals you see that when it comes to a actually Mishkan you're allowed to bring any animal that you but this Gemara right here presupposes clearly that when Noach built him his bear, he built a bomb. And when Noach brought carbonois, the carbonois that he brought followed the Shulchan Aruch of how you're supposed to bring carbonois on a bomb. Oh, when it comes to bringing a carbon on a bomb, you could bring from any carbon. That's why Noach was able to bring from every carbon. And by the way, THAT IS EVEN THE MAKOR that you can bring from any kosher animal from the fact that that's what Noach did. But, it's not so poshit says the Shulchan Aruch and Chazal that "Vayiven Noach mizbeach l'Hashem" was just an ordinary bomb. The Medrash in Parshas Noach, and this is in Lamed Vav, says Rebbi Eliezer ben Yaakov omer, "Al mizbeach hagadol sheb'Yerushalayim." You want to know where Noach built his mizbeach? He built it on the mizbeach hagadol sheb'Yerushalayim, she some hikriv Adam Harishon. Because it's there that Adam Harishon went, and Adam Harishon brought his carbonois. "Vayiven Noach mizbeach l'Hashem" was where? It was by the mizbeach hagadol sheb'Yerushalayim. So, first things first, it was in Yerushalayim. And second thing second, it was not just a mizbeach, but it was the mizbeach hagadol. It's also Pirkei d'Rebbi Eliezer. Pirkei d'Rebbi Eliezer is in perek chof gimmel, just to read one excerpt. "Yoshev Noach b'dorash b'libo." Noach emerges from the teivah. He sat down, and he started darshaning in his heart. "Va'omar, he said, 'Hakadosh Baruch Hu hitzilani mimei hamabul. HaShem has saved me from the mabul. V'hitzi'ani min hamaskera hu.' And he also took me out of this 12-month incarceration of being in the teivah. The eini chayav l'hakir b'fon of carbonois. What? I don't have an obligation to be makir tov, to bring carbonois l'Hakadosh Baruch Hu? Can't be. "Miad hevi Noach mimei beheima tehora." Immediately Noach went, and he took from the min of beheima tehora, this is interesting, shor v'kesev v'ez. "U'mimei of tohor tehorim we're going to make believe we didn't just read that. We need the next slide. Ubono es Hamisbe'ach Rishah. And he built the Misbe'ach Rishah and she krive ol of oiles CAIN V'HEVEL. AND HE WENT AHEAD AND HE BUILT THE MISBE'ACH. Which Misbe'ach? The same Misbe'ach that Cain v'Hevel had gone and once built. They hekriv oiles arba. And he brought four oiles and even Noach Misbe'ach l'Hashem. This is not just any Misbe'ach. He rebuilds the Misbe'ach in Yerushalayim where Cain v'Hevel went and brought their korbanos. The Breishis Rabbah and the Pirkei d'Rabbi Eliezer both say that even Noach Misbe'ach wasn't an ordinary bomah. Wasn't just build a Misbe'ach like was popular at the day and go ahead and bring korbanos. It was the Misbe'ach. The Misbe'ach of Adam HaRishon, that's the loshon of the Medrash Rabbah. The Misbe'ach of Cain v'Hevel, that's the loshon of Pirkei d'Rabbi Eliezer. And the Misbe'ach was brought in Yerushalayim. Truth is, this is the Rambam that we spoke about yesterday. Where the Rambam says in Hilchos Beis HaBechirah perek beis halacha beis, "U mesirus be yad kol sh'amakom sh'banah Dov u'Shlomo haMisbe'ach hu amkom sh'banah haMisbe'ach Adam HaRishon v'hu amkom sh'banah bo Noach k'she yatza min haTeivah. V'hu haMisbe'ach sh'hekriv alav Cain v'Hevel." "U bo hekriv Adam HaRishon k'she hekriv korban." "U'mishum nezer." The Rambam brings these chazals. He brings the Breishis Rabbah. He brings the Pirkei d'Rabbi Eliezer. That again some Sifsei d'Moch says that when Noach went ahead and Noach built his Misbe'ach, not his Teivah, his Misbe'ach, he wasn't just building an ordinary Misbe'ach, but rather the Misbe'ach that Noach was going and that Noach was building was a Misbe'ach with the hei hayediah. It was the Misbe'ach that Adam HaRishon had brought his korbanos on. It was in fact that Cain and Abel had brought their carbonas on and it was in the market that one day the Mizbeach would be Jerusalem. And the way the Rambam says it, Rambam says in the market of the Mizbeach, IT WAS IN THE PLACE OF KEDUSHA. In other words, says Rav Shulzinger, according to these Hazals, the Mizbeach was literally in the market of the Mikdash. Lo fi zeh, it's you talking, said Rav Shulzinger to say, that if Noah built his Mizbeach manage in the market of the Mikdash, then it could be that Shulchan Orech and the Halachas that governed the Hakrovas Hakorbanos of Noah was not the Halachas of Bama, but rather was the Halachas of Mizbeach of the Beis Hamikdash. If Hazal are making such a big deal about the fact that this is the Mizbeach of God should be Jerusalem, then it's you talking, it's not Muqah, it's a leap of faith, right? You just have to be a little briskish here. It's not Muqah, but it's very, very you talking and misaber. It seems very reasonable that if that's the Mizbeach and that's the market of the Mizbeach, then the Shulchan Orech that would govern this Hakrova would have to be that Shulchan Orech as well. And if that's the case, said Rav Shulzinger, it sounds a little bit like there's a Machlokes Tana. IT SOUNDS LIKE THIS TACKLE MACHLOKES. What was What was the Mizbeach that Noah had gone ahead and Noah had built? The Beraisa in Zevachim Kuf Tes Vav Mem Daled that says, "Actually, with my Mishkan, you're allowed to bring from all different types of kosher animals." And Rav Puna said, "What's the Makor?" The Makor is Noah. Well, if that's the case, so what emerges is, if this Parsha is the Melamed to Hilchos Bamos, so obviously by even Noah's Mizbeach last year it's made in the Bama. That's obviously what it is. And if that's the case, then the Shulchan Orech, the Hilchos Kosher that there is Kayanem that governed that Hakrova or those Hakrovos were the Shulchan where is the and the way the government tells it the way that the government tells it the way that the government tells it the way that the government tells it the way that the government tells it the way that the government TELLS IT THE WAY THAT THE GOVERNMENT tells it the way that the government tells it the way that THE GOVERNMENT TELLS IT THE WAY THAT THE GOVERNMENT tells it the way that the government tells it the way that the GOVERNMENT TELLS IT THE WAY THAT THE GOVERNMENT TELLS IT THE WAY THAT the government TELLS IT THE WAY THAT THE GOVERNMENT tells it the way that the government tells it the way that the government tells it it And the yoydei davor of the Meshech Hochma b'ichtuvim of the sefer, but in the Meshech Hochma Shaleim, on this Meshech Hochma, so he brings this piece from Reb Zalman Auerbach. And then he says that I want to be moisef one noiser. Maybe you can be moisef something very beautiful. And that is there's a a Medrash, and this Medrash is in Parshas Bamidbar. The Medrash over there says well, there's a Medrash, and this Medrash is in Parshas Noach. The Medrash says as follows, "Omer Rav Huna mishum Rebbi Eliezer ben Noish Rebbi Yosi HaGlili." This is a third Rebbi Eliezer. Rav Huna, interesting, said in the name of Rebbi Eliezer ben Noish Rebbi Yosi HaGlili, "Noach, kishiu yatzah min ha'teivah, Noach, when he left the teivah, he kishiu arivi shivra." Uh a ari, a lion came, v'shivra, and he broke his he injured him. Filoi hayah kosher l'hakriv. And as a result, when it came time to bring the korbanos, he couldn't bring the korbanos. The reason he couldn't bring the korbanos is because he was a baal mum. V'heekir uv'shein b'nei Noach tav. So instead of him bringing the korbanos, his son, Shem, Umalki-Tzedek Melech Shaleim, right, he goes ahead, and he's the one that does the avodah. So the Medrash says in Parshas Noach that Noach, because he was famously injured by the ari, so he couldn't do the avodah himself. Instead of him doing the avodah, his son, Shem, ends up doing the avodah. Great the Baal Meshech Hochma Shaleim. There's another Medrash. This one is in Parshas Bamidbar. Going to read the Medrash. "V'teidei l'chashuv hayah ha'bechirus makrivim acharei ha'machshavah shel Levi." I'll prove to you that the bechirus were the ones that used to do the avodah before Shevet Levi. "Tzool mit'chilas bri'as ha'olam." Go back to the beginning of time. "Adam ha'rishon hayah bechirus ha'olam." Adam ha'rishon was the bechir of the world. "V'chaim shehayah korbanai." As soon as he brought his korbanai, "shenemar, 'V'sitas Hashem mishor part machrim mafres uv'ashteim k'nei gedolim.'" >> He would have begotten of the coin Godel. Big day Shavua Kallah. They were big day Shavua Kallah. And the Bechoris used to wear these big day Kohanim. Kivun shemeis Adam, when Adam Rishon died, Masar l'Sheis. He gave it over to his son Sheis. Sheis Masar l'Mesushelach. Kivun shemeis Mesushelach, Masar l'Noach. Om Mat Noach, they with carbon. And then Noach got up and he brought a carbon. She nemar, Vayikach mikol habeheima hatehora v'yakariv olah. Meis Noach, when Noach died, then and only then Masar l'Sheim. V'Sheim hayah habechor. V'Lo Yefes hayah habechor. V'chulu v'chulu goes on, but it's m'forash in this Medrash. Om Mat Noach, they brought with carbon. And Noach was the one that brought the carbon. And only afterwards, AND BEFORE NOACH DIED, SO ONE OF his last things he did in his final will and testament, he tells Sheim that even though Yefes is the bechor, you're going to be the bechor, you're going to be the one that's going to go ahead and do the Avodah. But in this Medrash, it's m'forash that who's doing the Avodah in the Beis Hamikdash, it's or when Noach is bringing his carbonos, it's Noach that's doing the Avodah. Fake the Baal Meshech Chochmah Soleim, the Bechorah this is still in these two Chazals. Noach in Bereishis Rabbah Parshas Noach IS ABOUT MUM, BECAUSE OF HIS ENCOUNTER with the lion. And as a result, he can't even bring the carbonos. And you know who brought the carbonos in our Pasuk, it's Sheim ben Noach that brought the carbonos. Yet over here by Midbar Rabbah, Noach is the one Om Mat Noach, he put on these big DAY KOHANIM. AND AFTERWARDS, HE GIVES IT TO SHEIM and Sheim is the one that's going to start bringing carbonos. The Bechorah we have a Stira. Zoch the Baal Meshech Chochmah Soleim, that according to what Rav Shulzinger said, and the Bechorah it's almost muchach that way, that you have these two approaches that Chazal took in terms of understanding what Shulchan Aruch governed this Avodah and this Hakravah of Noach. It's Mamesh B'duchta. If you hold that Noach's carbonos were Bamah's digger carbonos, so then the fact that Noach was a baal mum is not going to be a problem. You know why? Because we know that a baal mum was able to be brought on a baal mum. It's that same brice that we just mentioned in Zevachim kuf tes vav mem aleph. Now, to be clear, the brice says that you were allowed to take an animal that was a baal mum and put it on the mizbeach. It doesn't say that if the one doing the avodah was a baal mum, it would be okay. But all the acharonim speak out that when Noach took the makriv and kotzim, and if the koriv could be a baal mum, then the makriv could also be a baal mum. So, if it was a korban of a baal mum, then Noach, even though he's a baal mum, it would be okay. You would have to say that Noach wasn't a machshava avodah when it was hekishoy ari. But as long as he wasn't a machshava avodah, even though he's a baal mum, it's going to be okay. Whereas the medrash that says that Noach was not able to do the avodah. He had to give it over to Shem. Why? Because he was a baal mum. That's going aliba the Rabbi Eliezer ben Yaakov. That's going aliba the Pirkei Rabbi Eliezer. So, Rabbi Eliezer ben Noach Rabbi Yosi ha Glili holds like Rabbi Eliezer ben Yaakov who holds like Rabbi Eliezer ben Horkinus and all the Rabbi Eliezers. They all hold the same thing, that the hakrava, the hakrava of Noach was a korban of mikdash. Why? Because it was on the makom hamizbeach, and it was in a Yerushalayim. It was on the mizbeach hagadol. It was the mizbeach of Adam harishon of Kayin and Hevel. And lafeezeh, everything is going to be okay. The bottom line is what the Chura, Rabbi Shulzinger, and the Baal Machshava are telling us is that inasmuch as that there seems to be a meforesh gemara in Zevachim kuf tes vav mem aleph that vayiven Noach mizbeach lashem was a baal mum. And the reason it was able to bring mikol beheima hat'hora is based on the fact that because on a baal mum you could bring mikol beheima hat'hora. But really, not everybody agrees this way. We have the Rabbi Eliezer ben Yaakov in Bereishit Rabbah. We have the Pirkei Rabbi Eliezer. We have Rabbi Eliezer ben Noach Rabbi Yosi ha Glili who says that Noach was a baal mum, and as a result he couldn't do the avoid of this is a club of a moment who cares that he's about moment that doesn't seem to be an issue must be they all hold it was a club of a moment if it's a club of a moment now we're ready to now why was Noah able to bring from all the different carbonas look it's kind of a fire for that we have the measure the that's shot in their culture they were all asking it according to that Emma says after you hear the sugar tiger I think it's good to read this measure again inside it's just every word of measure it's incredible let's read it deeper even Noah is there says I'm a measure the measure I got to be a ritual line what's this measure it's on the bottom footnote one river of a measure should be a ritual line the measure starts with the measure I'm a measure the measure I got to be a ritual line you talking to me we use that word you talking five times it was a measure word I plagiarized that you talking it's you talking but it's you talking the can how you think the space of a measure that if it was on the measure I got to be a ritual line it's you talking that it had a day of space of a measure and we show and it's for that reason I forgot the aim is there the moment even though for a moment you don't need to build a measure measure and I don't know if you think I'm a measure you know measure in measure of a measure he quotes you measure YOU MEASURE THE AIM OF A MEASURE AND THE MEASURE OVER THERE SAYS THAT THE CONCEPT of a measure did not exist when a carbon was brought on a measure but how you come A MEASURE HE KNOW BUILT A MEASURE THE AIM OF a measure AND THE MEASURE SAYS THE MEASURE ANSWERING two great questions WHY NOAH HAVE TO BUILD A MEASURE THE MOMENT doesn't have to be a measure and the measure IT'S A MEASURE OF A MEASURE THE MEASURE says aim OF A MEASURE THE MOMENT WHAT'S GOING ON OVER HERE. WHO COME TO THE TERRORIST GOES ON THE MISS AND YOU TALKING THE kosher on the Miss Dash. Listen goes weiter. The Noah Noah was a coin. How do you know Noah was a coin? This is footnote number four. The coin the coin the coin the coin. What does it say? It says the Noah was a coin but love big the coin. So you see that on some level according to that measure he was a coin. That's why says the measure the law the law the law the law. It says the law by a coin. For that you need a coin. The coin the law the law the law the law the law the law. How come it doesn't say the law the law the law the law the law the law the law the law cuz Noah gave the law over to someone else. Maybe his kids did it. He didn't have to do it cuz it's the law the law the law but it's the law that requires coin and that's why the law emphasizes that coin. The law the law the law the law the law the law the law the law says the measure the coin. The measure says that we did this take place in the measure the coin the coin the coin the coin and it's the coin the coin the coin the coin the coin the coin the coin the coin the coin the coin the coin the coin the coin the coin the coin the coin and that's why there was a measure and that's why this measure and that's why the measure says the coin the coin the coin the coin I just want to point a little bit better on the measure to do the it was that coin. In the measure you had to be a coin. That's why the measure says the law the coin because his that was being done was that coin done with the coin and that's why the measure emphasizes the law the law the law the law the law the law the law the law the law why the law the law the law the law the law the law the law the law it's because the law was that coin the law the law the law the only thing that needs him is the law it's that part of the coin that requires coin. So says the measure now that I gave you a whole lot of law that what's going on over here is is in a measure the measure the measure the measure the measure the measure the measure the measure the So why did he bring from all the who CAN MEASURE THE COIN THE COIN THE COIN the coin the coin the coin the coin the coin the coin >> He's going to finish according to that measure rather he's going According to the time that when Noah built was in his bed You talking to went If you went WITH THE OF THIS THIS IS AFTER HE MAKES EVERYTHING WORKS AND NOW HE SAYS I WANT PROBLEM. It doesn't make sense how you could bring The question is it's A MATTER IT'S WHEN IT'S QUESTION WHEN HE'S going That was a of a bomb of a bomb of a bomb there's no It makes SENSE BECAUSE HE'S ASKING ON THE MEASURE HE DIDN'T START WITH HE STARTS HE MEASURE HE MEASURE OF COURSE THE QUESTION doesn't start the question is a toy it's a terrible terrible toy the question The question is according to the British you have to know how to Ask the question Very least we should say it the way he says it Either way this is the rest of the story to this Measure of all of them revisit this