Zevachim 64

Today's daf is daf samech daled. We are nine lines from the bottom of daf samech gimmel amud beis, the two dots. The whole makom hoiser ksheira v'chulu. So, yesterday, seven and a half years ago, we began a new sugiyah, really a new chapter of maseches and that is the sugiyah of oifos. An oif can come either in the form of a chatas or ola, much less options than in the event that the korban was a beheima. And as a result, really, the sugiyahs that are coming up now are going to be discussing the halachos of chatas oif, discussing the halachos of olos oif, also many of the differences that you have in the technical aspects of the avodah between the chatas oif and the olos oif. As a matter of fact, the name of the very next perek is chatas oif, an entire perek that's going to address these issues. Now, the first halacha that we saw regarding an oif was with regards to the chatas oif. And the mishna said, chatas oif hoiser nasas al keren dromis maaravis. So, the chatas oif's avodah was done on the mizbeiach, specifically on the corner of the mizbeiach. Which corner? Dromis maaravis. Then the mishna continued and said, u'v'chol makom hoiser ksheira. Really, you were able to do the avodah anywhere on the mizbeiach. Ela zeh hoiser makom. Stating that this was the place that you were supposed to do it. The Gemara now is going to begin with a very obvious question, and that is mai kamar. What in the world is the mishna talking about? Chatas oif hoiser nasas al keren dromis maaravis. Sounds like that's where it has to be. Then, u'v'chol makom hoiser ksheira. Sounds like you could do it anywhere on the mizbeiach. Ela zeh hoiser makom. What's in them all? Sounds like it has to be by the keren dromis maaravis. Says the Gemara, mai kamar. What does the mishna mean to say? Am Rav Ashi. Rav Ashi said, hachi kamar. This is what the mishna means to say. B'chol makom hoiser ksheira. when the mission says that the whole market is talking about the Malika of the when the mission continues and says it's referring to talking about the another word many of naturally that would done with just like the many of that would done with every carbon specifically there was Malika and there was Malika the equivalent thereof to the hazard is the equivalent thereof of this Rico now how exactly Malika was done we're going to see that at the end of the day don't try that at home how exactly hazard was done we're going to see that also the end of the day but the point is there was Malika there was hazard they're both avoid this of the they're not the same incidentally the tomorrow now is also going to talk about another avoid that was done with the and that is meat soy is the equivalent thereof the after was done after the proverbial was done it was all left over done and that left over done you had a cake and put on the through this that was known as they would take the they would squeeze it against the wall of the and whatever done was inside would end up coming out but the point that is making is that when the mission says and then the mission says it's talking about two different avoid this that would done with the whole market is referring to the other that's referring to the now just to be clear when we say regarding Malika it means not only in the it means right that's Malika of the did not have to be done in the now we're going to see in the next half that the Malika of the had to be done in the but there's a lot of differences between the and the and one of them is that as relates to the so if there was no din that the Malika had to be on the mizbeach. So when we say referring to the Malika it means just to add one more point that when the mission began it means even the Malika. You see it from the way the is explaining the mission now that that's referring to the but it sounds like that when we talk about the being done on Karen it means everything. It means the Malika means the means the but the that is kosher but the is the the of it of that's So what does it even mean that the Malika was supposed to be done on Karen it does not mean that on the mizbeach by Karen but what it means is on the next to Karen So the point is that the Malika was done in the but it was supposed to be done on the on Karen but if you want you could do it anywhere. That's what it refers to but it had to be done on the mizbeach. That's the equivalent there of mizbeach it had to be done on the Karen but that's a lot of that's it's actually supported by a what does the say sure in the event that the was done anywhere on the mizbeach it's going to be kosher. He's a in the event that was done in any part of the mizbeach that too is going to be kosher. He's a in the event that was done but there was no that was done it's going to be kosher and then the concludes and says that you have to make sure it's critical that the Azov done me to say has to be done on the lower part of the truth is that we saw also in the Mishnah on the Mishnah had mentioned that the avoid on the was done with Mata because the we know was brought the but the was done with Mata that you have make sure that the Azov going to be done with Mata to say you also have to make sure that the Azov is being done with the dam just like every had to be done with the dam so too this Azov had to be done with the dam as well so the says that explain the Mishnah this Mishnah the way just fashioned it is really supported by a what did the say more he's a he's a he's a he's a before we understand what the support from this is to the Mishnah the asks the question that it asked on the Mishnah and that is my how exactly do you understand the reason the doesn't understand how to read the specifically because there seems to be a in terms of whether the is going to be the said he's a because it sounds like you could do it wherever you want and then the last line of the was sounds like no you can't just do that wherever you want there's a very specific place it has to be the so the says let's explain what the means and then we'll see that the supporting the Mishnah more if you want to do anywhere on the it's going to be meat so because if you do the mitzvah any place in the mizbeach, that's going to be kosher as well. The reason that you could do the mitzvah anywhere you want is because if you do that not do the mitzvah at all, it would be kosher. So if the mitzvah is not certainly the mitzvah can't be the price it concludes the only thing that is important is that the mitzvah be done in the right place and that is something that in fact will be the point is that the mitzvah never said he's the price of that is the price of that is mitzvah if I can that's a friend of and that actually has a very specific place where you have to put it but the point is that after you do surgery on the mission and you do surgery on the price of the new the both saying the same thing and that is there's an avoided there's a with the was and then there's a with the was not what was the was what was not the and the mitzvah now what is was to be done where it was that it be done by the Romans and it be done the matter before going back to the mission. So the mission really launched the topic of the opening was the which we now know means and referring to and then the mission digressed the mission said that we just mentioned the the Romans specifically as relates to the of the so you should know that this Karen really served a lot of different purposes. Specifically, the Mishnah said there were three things that that Karen in the Mizbeach was used for. Specifically, that Karen and then there were another three things that that Karen was used for. Specifically, what were the things? No matter the three things that were no matter were life. The life had to be the life of the life of the by that Karen of Jeremy's who surely had done literally the was done there as well. What were the three things that were the three things that were that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three things that were the three by the Karen then they would move it over to the Karen there's a lot of different things that we just mentioned that was used for three three three three three three three three three three matter was the three three three three three three three three three three that's going to satisfy side of near Hashem, which is my roof and side of near Hashem which is dark. That's how you come up with during this my rovers. Surely I don't have to know the rhyme had to be by that corner. It's called all you saw in this world and it's really the punchline of the next words. So it had to be by the which part of this is that's going to be the during this my rovers. That's what the had to be done as well. Now all three of three of those things had to be done with my to another three things that had to be done in that corner and those were done with my says the what were those three things? The iron but kitchen is says the my time and specifically the question of my time is how do we know that with the was supposed to be by during this my rovers and that the only time it was done by during this my rovers is in the event that it was rather it was too much going on by during this my rovers. I mean the if we have a my car, we know that it was supposed to be by during this my rovers. So you would think that if it was done there maybe the should also be done there. But we're not the way. It's that it was done there sometimes. It's like a good habit. It's a backup but you want all the that's not the place it was supposed to be. What is the place that it's supposed to be the it's supposed to be on the other side. It's supposed to be on during this my rovers. The question is what's the the says the I'll tell you how we know. The is me base addition. It's based on his father and the is because the area of during this my rovers was very close to the base addition and it's for that reason it made sense that that's where the of the should be done. Now what's even this? So this is because there were certain parts of the oil of the olive that had to be thrown into the base hadasha. So, when we get into the avoid of the oil of the olive, it's really a mission coming up. In tomorrow's daf, we're going to see that there were certain inwards of the oil of the olive that had to be thrown in the base hadasha. So, therefore, they did the avoida in a place that was next to the base hadasha. Like this, when the coin has to throw it there, he's going to be close. And like this, that's something that he would very easily be able to do. Now, where exactly was the base hadasha? So, in the course of these next 10 or so lines, the Gamara is going to go into a very descriptive uh detail in terms of exactly where it was. But, for this second, all we need to know is that it's on the side of the ramp. It's on side of the kevis of the mizbeach, and it's on the mizrach side. So, the point is, if you're going to be diraymus mizrachis, you're not going to be far from the base hadasha. If, however, you're going to be diraymus maaravis, so then you're on the complete other side of the mizbeach. Remember, the mizbeach is 32 amos by 32 amos. It's pretty big. So, you're going to be very far from the base hadasha. It's for that reason Rabbeinu Chananel says it's as far from the place of carbon in the base hadasha. And it's for that reason, that's what was on, says the Gamara on Rabbeinu Chananel. Rabbeinu Chananel said, "By the way, come to the place of carbon in Take a look at how strong the Chananel was. Sha'ilu kalbu if it's nicer than the noitza." Because there's no part of the oif that is lighter, meaning that weighs less than the mura and the noitza. And these are the two parts of the oil of the olive that were thrown into the base hadasha. Now, when the coins are going to be thrown and there were times that the coin would have to throw the mura and the noitza more than 30 amos. When would those times be? In the event that the avoid of the oil of the olive is being done by diraymus maaravis. Now, in order to get it from there to the base addition, he has to throw it. It's a very, very long shot. And to throw something so light, so far, is something that counterintuitively requires a tremendous amount of strength. And said take a look now. How do you know that they sometimes had to throw it? That's not just a good one or 30 hours. Sounds like that's a real number. Tell me that it was a long-range shot. They say that. But it sounds like he knows this number from somewhere. My sister explained to tell me this is a tell me that's talking about the of the true addition. So we know that every single morning the first that was on the base was the coin would do the true and this mission explains a little bit how this went. Not the coin that was right. He won the of the human thing. So he wins the girl to be able to do addition. So he would take the silver. He would take a shovel that was made out of silver for all of the and he would go to the top of the and he would go to the where all the coals were and he would start moving the coals this side and that side. The point is he's trying to get to the innermost coals. He would take the real ones, the ones that are all the way in and he would put it in the shovel. For and then he would walk it down the ramp of the and get the coals. As soon as he got to the floor of the master plan of so he's walking down the ramp, right? So if he's walking down the ramp, we know the master plan the length of the is so fine to die, right? So he's going from north to south. He comes down. Now he's going to be master plan of which basically means he's going to go 180 degrees. He's going to turn around and instead of being facing the south facing down, now he's going to be facing something. The whole of the mizrach of the kevesh. Now he doesn't turn around and walk back up the mizbeach, right? So he has to walk a little to the side. So he walks to the mizrach side of the kevesh. So if you can visualize it, the maariv side of the kevesh would be between the ulum and the mizbeach, getting closer to the heichal and the lifnei v'lifnim. So he's walking farther away. So he's going to the mizrach of the kevesh ke-esser amos and he goes up north, meaning 10 amos. So it's 10 amos up closer to the mizbeach, removed from the end of the kevesh, the end of the ramp. And it was over there that soveres hagichalim, he would take the gichalim that he had taken from the mizbeach, right? The trumas hadeshen, and he would make a little pile over there. And where was the pile? Agav ha'ritzpa, it was on the floor. Now how far removed was it from the kevesh? We know it's 10 amos north from the end of the mizbeach, from the end of the ramp. But how far distance-wise is it from the actual ramp? Meaning how far mizrach is it? So the mishnah says it was rachok min hakevesh shlosha tfachim. It was three tfachim away. Makom she' nosein that they used to put the murav noitzav. This is also the place that they would put the dishin mizbeach hapnimi. They would put the ashes from the mizbeach hapnimi. This is the place where they would put the dashin from the menorah. All of that would happen over there. And being that all of that would happen over there, so it's the area that was known as the beit hadeshen. So the place that the trumas hadeshen was put is the same exact place that the murav noitzav d'olam tzaif was put. It's the place that the dishin mizbeach hapnimi was put. It's the place that the dashin of the menorah was put as well. Either way, why are we talking about this mishnah in maseches tamid tzvei chein? Wanted to bring out how strong the kayana were. Specifically that they were able to take something so light like the murav noitzav, and they were able to throw it literally 30 amos, right? The lashon is yosef b'shloshim amah. Even more than 30 amos. So the question is, why does this mean more than 30 amos? And just to be clear, Rebbe Akiva brought the Mishnah in Masseches Tamid to prove that it was more than 30 Amos. De d'tanan, what's the de tanan? What do you see from there? That they were very strong? No, you see they're strong because they're able to throw it far. The de tanan is that you see from this Mishnah that they threw it 30 Amos. So there's somehow math in this Mishnah that says there was more than 30 Amos. Now what math is there in the Mishnah? There is, right? Tells Mishnah tells you exactly, exactly where the ashen was or specifically where the wood of the ashen was going to be thrown to. It's on the Mizrach side of the Kavesh, 10 Amos north from the edge of the Kavesh, and also three Amos removed, right? Towards the Mizrach. How does that yield product of 30 Amos? So there's a long Rashi here that involves math, and Rashi makes the calculation. So let's try to do this calculation together. So we're talking about where the Kohen right now is standing on the Keren Hadromis Ma'aravis. There's no room in the Mizrach and that's where he's doing the Avodah of the Ilus Ha'if. Now, if he's by the Keren Hadromis Ma'aravis, he's at least he's at least three Amos in from where the edge of the Hadromis Ma'aravis part of the Mizbeach is. The reason is cuz you always have the Ilus Ha'if, you have the Ilus Ha'if, and then the Keren itself takes another Amos. So the closest to the Keren Ma'aravis Hadromis that he could be standing is within three Amos from there. Now, how wide was the actual Mizbeach? So we know it was a perfect square. It was 32 Amos by 32 Amos. The ramp itself was 16 Amos wide by 32 Amos long. The 16 Amos were smack in middle of the square of the actual Mizbeach. So if you put the 16 Amos smack in the that means you're going to have 16 Amos between the two sides. If it's literally in the middle, you can have eight Amos on one side, you can have eight Amos on the other side. Which means if you want to just break down the math a little bit, the closest that this coin really could be is within three Amos from the edge of the minor side of the Mizbeach, which means from where he's standing until where the Kavesh starts is going to be five Amos, right? So there's eight Amos between the Kavesh and the end of the Mizbeach. Three of those Amos in your name will don't count. So really what you're left with is five Amos, right? So the Kavesh is in the midway point. There's exactly eight Amos on the minor side of the Kavesh towards the end of the Mizbeach. Three of those Amos are not usable, right? And as a result, you what you're left with is five. So there's five Amos. You have the 16 Amos of the actual width of the Kavesh, right? And then you have another three Tfachim on the other side in terms of where exactly the base addition is going to be if you're going minor if to Mizrach. If you're going west to east. So you're going to have five plus 16 plus another three Tfachim. You're going to end up with 21 and a half Amos. That's basically what the math is going to be, right? It's five plus 16 is 21 plus another three Tfachim, which is a half Amos. You're going to have 21 and a half Amos. Okay, but this coin when he's going to throw the more of the inside, he can't just throw a straight shot. He has to throw it on a diagonal. The reason he has to throw it on a diagonal is because the base addition, the area that he's throwing the more of the inside is not all the way on the top of the Mizbeach. That's not where it is, but rather it's Mashach K'lappei Darom, right? It's going further south. How far south? Well, we said it was 10 Amos if you're going from the bottom of the ramp up towards the top. That means if you're going in the other direction and you're going from the mizbe'ach down towards the bottom, what you can have is 32 minus 10, which is 22. So you can end up with with 22 amos. So really what this kohen needs to do now is he needs to throw the muro venitzah on a diagonal and the diagonal is 21 and a half amos one way from west to east and then it's another 22 amos the other way going north to south. If you draw that diagonal, that diagonal of approximately, you know, 21 by 23, whatever the exact number is, right, that be'erach number, what you're going to end up with is you're going to yield a number in Rebbe Yochanan's mind of yosem shloshim amos. And it's based on the arithmetic of 5 + 16 + 1/2 and 22 the other way. Said Rebbe Yochanan, if I draw that diagonal, Rashi does the actual math for you, but the bottom line is if you do the math, the number that you're going to end up with is going to be yosem shloshim amos. I mean that it's yosem shloshim amos, that's how I got this number. Fakten amora, if you do the math that we just said right now, it's actually more than yosem shloshim amos. It's even a little bit more than 31 amos. And the gemara is nickeling and diming the situation. The gemara is being very precise over here. Says the gemara, "Ha nitfei mitolsan bechadvion." And again, if you want to know why, just do the math. The number ends up being approximately a little bit more than 31. So why are you telling me that it's yosem shloshim? It's actually more than that. It's more than 31. So the gemara says, "Makom gavri lo chashiv." Rebbe Yochanan, when he did his math, he did his cheshbon, he did not count the place where the person is actually standing. Meaning the kohen was three amos removed from the mi'ut side of the mizbe'ach, but he himself takes up approximately an amah. In halacha, we assume a person takes up an alma. So, being that the person himself takes up an alma, so really he's another alma removed. So, do you count that alma that he's standing in, or do you not count the alma he's standing in? When we did the math and we said, "What's going on?" It's actually more than 31 almas. Cuz we were calculating 21 by 22. But if then it's not 21, then it's only 20. If it's 20, it's going to yield a slightly lower number. And that slightly lower number makes not 31. And that's where came up with his but either way his observation on the mission is that if there's too much action going on there, carrying they would move it to the carrying through my office. Wow, says if that's the case, boy you come and we could stop right there and it's a a beautiful he added that they're able to throw something so light, not just so light. It's like the lightest part of the earth and they're able to throw and that is actually very very precise based on the it's predicated on one one rule and that is either way going back to the mission. The next part of the mission. What we call the safe of the mission. So, the mission had concluded and said any person that went up to the he would go to the right side of the and that's the way he would walk up. So, what does that mean? That means the ramp is very wide. We just said it's 16 almas wide, right? 16 almas just back of the envelope arithmetic if you assume an alma is 2 feet, so it's about 32 feet. So, that's very very wide. So, the question is how do you go up the you go you go to the right, you go to the left. So, the mission says every person that went up to the back. He was over there, he would go to the right side of the kevesh, meaning his right, and that's the way he would walk up. So, he's facing the kevesh right now, he goes all the way to the right go finish at the point. So, he's supposed to be the and that's the way that he would walk up the kevesh. We're feeling the order and Derek smile. And he would be making the mistake, right? Cuz you only go left when you're the mile of the mistake. And when the coin therefore would come down, so he's going a full jug handle, right? He's going all the way around. And when he comes around, he goes down on the side smile. He ends up being on the left side. Says the mission that this rule, which was true every single time somebody went up the kevesh and the mistake, but there were three exceptions to the rule. The following three things show you They would go up not on the right side, but they would go up on the left side. And not only they go up on the left side, but they would be on the left side. They would go down the same way they went up. Now, what exactly are these three things? It's the three things that we mentioned a second ago. The three things that we mentioned a second ago. And these were the three things that were done by carrying the three things that we mentioned a second ago. Those three things that we mentioned a second ago. Those three things that we mentioned a second ago. Those three things that we mentioned a second ago. Those three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. 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Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three things that we mentioned a second ago. Those are the three He's walking up the Kavesh. He's making a Kofus on the Mizbeach. Mizbeach is huge, right? So, by the time you finish his making his rounds, we're afraid that the wine is going to become a little smoky. It's going to go a little bit ruined from all the big fires that are on the Mizbeach. And we want the wine. It's some alcohol in our system, right? We want it to be very, very good. We don't want to ruin it even a little bit. So, it's for that reason Shammai is Ashnu. It shouldn't get smoke inside of it. So, therefore, he would go in that way. The reason all the reason that the oil was not brought to him in that way because he went to the smell. Shammai Thomas Ashnu. There too because we're afraid that because of the oil in my he may end up dying. And it's for that reason we did it in we did it in this way. Right now, just to explain this a little bit better, it's obvious. But, these avoiders are being done by carrying Dromis Marovis. Carrying Dromis Marovis is literally to the left of the Kavesh, right? So, the Kavesh is in the middle. If you make a right turn, you're going towards Mizrach. So, for you to make a right, the way you always went up the Mizbeach, and then get the carrying Marovis Dromis, you're going to first be by Dromis Mizrachis, and then you're going to be by Tzfoynis Mizrachis, and then you're going to be by Dromis Tzfoynis or whatever we're holding now. But, but you're going to be by Marovis Tzfoynis, and then finally you're going to make it to Marovis Dromis or Dromis Marovis. Six of one, half a dozen of another. But, bottom line is until you make it there you're making all these Kofus. So, the wine is going to get a little bit spoiled, and the this this this poor oil is going to end up dying. And as a result, to prevent all these things from happening, this is the reason they do it. This is Rabbi Yochanan's mission in saying this. Mishna said the Ikra Locha that usually you go up there but over here you go there. What the reason is? This is Rabbi Yochanan's mission and the Gemara now is going to challenge Rabbi Yochanan. Thank you my very many. I'll ask you a Kasha from a Mishna in Maseches Tamid. By the way, in In previous Gemara, when the Gemara was discussing why it was that Achila the oil was brought by Dremel's Mizrachus, Revi Yochana gave a reason with Kroy Vami Beisa Dashan and Revi Yochana proved his whole Indian from Mishnah stomach. Here too, Revi Yochana is giving a reason for Allah and our Mishnah, but here Revi Yochana is not the one that's bringing the Mishnah stomach. This is not the Tanak. This is This is a very minute, right? But either way, so very minute. The Hakavas is made. So we're talking in this Mishnah about Koin Gadol. Not the Koin Gadol on Yom Kippur, which is very often what you think of when you see the Koin Gadol doing the Avodah, but this is the Koin Gadol who is not to kill the roach. He was not to kill the roach. He's allowed to do the Avodah whenever he wants to do the Avodah. Specifically, this Koin Gadol wants to bring the Evaram and the Pitaram of the Korbanis. He wants to do the Haktara of the Korban Tamid. Additionally, he wants to do the Nisuch Yayin of the Korban Tamid. And so the Tamid involves Haktara, obviously involves Nisuchim. So these are all things that he wants to do, he's allowed to do. The Mishnah describes with the Koin Gadol who's not to kill and not to kill the roach. He decided that this is what he wants to do today. So he's on the Mizbeach. So the Mishnah says like this, so now he had to make his Hakafos on the Mizbeach to do what he needs to do. May I and who asked Where did he start from? Now if you go through the Mishnah specifically, the Koin Gadol just finished being the Emurim of the Korban Tamid and he's going out to be Menasuch the Yayin. So where does he start from? So listen to the Mishnah. Mekaren Dremel's Mizrachus. That's where he starts from. And from there he goes to Mizrachus Tzifanis. From there he goes to Tzifanis Maravis. He goes Maravis Dremel's. He goes literally clockwise. He makes a full Hakafa the Nisuch Yayin Nisuch and that's when he does the Nisuch Yayin. Nisuch Yayin is one of the things that was done where? It was one of the things that was done by Maravis Dremel's. But the point is that he went and he made a fire to go have coffee around the entire miss back before he went ahead and he did it. What's the more of cash show? The more of cash show is you want to tell me the God always different and the God always for whatever ritualistic reason this is the way that he's supposed to do it. No one has an issue with that. I would have said the culture is being in so that's perfectly okay. But I would give a whole reason a whole lot of why you can't take the second for a trip around the miss back and the reason is he has to go. So if there's a show show me a show relates to a regular head gear on a regular day then how could the be any different? So the more says I'm going to say that you misunderstood the mission you ask me a question on this mission gay love the mission nothing fright. That's not what the mission said. I can regular mission just said that he made a around the miss back mission say he was holding the wine. Who said that on my road in fact they cannot prove it to you the because if you look at the mission of writer it says that when the coin God will arrive by my road is there. I miss it says nice and I love fresh. They gave him the wine to do the for what he can tell me it doesn't say they tell him not say take the wine that you're already holding and do the I can't they had to give him the wine. Show me no this is a riot of a carry wasn't holding the wine because there's no way you're ever going to make a couple of rounds of miss back with the wine. We want the wine to be the best wine imaginable and to walk it through this area with fire and smoke and everything happening push it show me a show this is not something that was ever be done. You might have that elaborate on the singing about the miss back. Every person will go on top of the miss back and the next month he would go up the next is that would come down on the winter side. We know that from the mission. I would miss they would go up on the eastern part of the cabbage the miss side and they would go down on the western part of the mirror side, right? That's exactly the same thing. If you're being over there you mean then by definition you're on the mirror side. If you there small by definition you're on Myra side, right? Because the right side is the side that is on Mizra. The left side is the side that's on Myra. Says the Bryso, what we just said is true for everything with the exception of three things. What are the three things? The three things that the Mishnah said. These are the three things that were done by Karen. The right miss myrovis mylo over there we don't want you to go up, make a right and then turn all the way around. Rather make an immediate left and also then go. So what did they do over there? They would go up. What does that mean? On the left side. They would also come down. That's the other that the Mishnah that the Bryso is supporting said was true for those three things. And that is you go up and you go down on the very same side. Additionally, they would go up on the right side. Then they would come down on the right side. And you can't even read this last part of the Mishnah, right? What did the first part of the Mishnah say? You mean the right side, which means the right because the is the Mizra side and the smile is the Myra side. And here when it comes to the that being well if Myra is the smile then it should say Myra smile Myra smile and it says anything but that. It says Myra it's a stereo. If it's Myra it should be smile and if it's you mean it should be Mizra. How do you read the Bryso? So the Gamora says, right? Let's see it inside. We're getting so excited. We forgot to read it inside. Wait the Gamora. If they are on the right on the Myra side it's really I'm rubbing rubbing it said that's your problem. Not an issue. Go ahead and change smile. Says I don't like that. You can't just go ahead and just say smile, right? I said right, I left. Rather smile you mean, you want to know what it means? You mean it means you mean the mizbeach. When we say that derech mayrev is derech yamin, what it means is that it's derech yamin from the standpoint of the mizbeach. Well, mayrev smile. And when the Mishnah in the reisha had said derech smile, you know what derech smile means? It means smile the gavra. It means the smile of the gavra. In other words, is it my right or your right? Right, is it my left or your left? Specifically when it comes to the mizbeach, you can look at it from the right or the left of the kohen or the right or the left from the mizbeach. The kohen, when he's walking up the ramp, so his right side is going to be mizrach, right? He's standing now darom to tzafon, so his right is going to be mizrach, his left is going to be mayrev. If you're the mizbeach, al pnei mizbeach the Torah says, right? If you're going to be the mizbeach, mizbeach is eating, achila is on mizbeach. So, if you're looking at it from the standpoint of mizbeach, imagine the the pnei mizbeach, the face of the mizbeach is literally the face of a person, so to speak. It's a zach that has a right and a left. Well, then, the right side of the mizbeach is going to be mayrev, and the left side of the mizbeach is going to be mizrach. So, the reisha of the braisa, kol ha'olam mizbeach olin derech yamin v'yordin derech smile, olin derech mizrach v'yordin derech mayrev, implying that what? That mizrach is yamin and mayrev is smile. That's from the standpoint of the gavra. The seifa of the braisa that says mayrev v'yordin derech mayrev, olin derech yamin v'yordin derech yamin, where it's mevorar that mayrev is the yamin. That's looking at it from the standpoint of the mizbeach. From the standpoint of the mizbeach, al pnei mizbeach, its rechte seite is mayrev, its linke seite is going to be mizrach. But, the Mishnah asks the obvious question on Rav. How could you have one braisa that changes the definition of right and left, right? I mean, right? Al yamin shehu smile v'al smile shehu yamin, this is literally this braisa. How could you have one braisa with a reisha and a safer has a different definition of the most basic word and that is right or left? Says the Gemara of V'nismach, meaning make a decision. You want to look at it from the standpoint of the mizbeach, isn't right. You want to look at it from the standpoint of the gavra, isn't right. But how could you go ahead and slice and dice between a rishon and a safer? Bris Gemara says it's a good kasha, in fact, kasha. Right? Kasha, which of course in English means I hear. Anyway, moving along. So this next mishna that we're about to learn is going to be the Kitzur Shulchan Aruch version of how the Chasam Sofer was brought. The mishna after that is going to be the Kitzur Shulchan Aruch, it's actually a longer mishna, so that's more like the Shulchan Aruch of exactly how the Olas Tamid was brought. We're going to do the mishna of Chasam Sofer now. We'll do the mishna of Olas Tamid as Hashem wills tomorrow. Says the Hilchos Mishna, Chasam Sofer Kitzur Olas Tamid, how exactly was the Chasam Sofer brought? Hoyo Molech es rosho mimul arpo. So the first thing that the kohen would do is he would do malika. And malika was done from the back of the neck of the bird. So the oifois did not have shchita done to them, but rather they had malika done to them. Now just to be clear, when it comes to chulin, when you shh slaughter chulin that of oifois, like chicken, you don't do malika, you do shchita. So the concept of shchita rely applies to oifois just like it applies to zvachim. From an inherent perspective, there's no reason you shouldn't do shchita. Now this is nafka mina, shchitas beheima is pesula and shchitas oif is always kosher, but the point is is that avada, when it comes to chulin, you do shchita with a knife. When it comes to kodshim, there's a chiddush, you do malika. And really this malika is a very big chiddush, cuz we know shchita is not avoda, malika is an avoda, but again, these are all inyanim that we're going to get to. So says the mishna again, Chasam Sofer Kitzur Olas Tamid, so the first thing is malika. And where was the malika done? It was done mimul arpo, from the back of the neck, in master. Very important, the kohen had to make sure that he didn't separate, he didn't sever the head from the goat. So, even though he didn't Malika and he's getting the blood out, but at the same time on some level the head has to still be attached to the goat. From the blood of the on the wall of the She already done. What about the She right? Right doesn't say he would pour it on the he would do this special known as English is back the only one of us back was the dam as opposed to what? As opposed to Boston. There's no Boston. There's no no the flesh of the hottest that went on the what went with the flesh meaning who did it go to? It all went to the one of the big that it's the exact opposite of the the oil was cool like it's the zero it's cool that elaborates on some of these ideas. These the Torah says regarding the of the the he so you should do the from the dam of the we learn from here we go we learn it says he's a mayor of us. Not put it into a and do feel as expert not to the should be directly from the okay it's how exactly do you do this? I guess you hold on to the and you do the not the together that when it says I guess it doesn't mean that had to be holding the head and holding the goat. The point is he has to be holding the and the and the goat has still intact. That's the that's what this is referring to. That's what this is referring to. Where was the done? So it was done I'll kill him is back. You doing from here that has to be on the wall of the back. There's not such a what the price is about to say not on the wall of the okay that's a little bit of a Kodesh cuz the Kodesh on some level is part of the Mizbeach. Filay Kirei Heichal, not in the wall of the Heichal. Filay Kirei Ulam, and not in the wall of the Ulam. The Aiza, okay, then which Kirei? Yeah, it said Kirei Hatachton. Meaning it's the Kirei of the Mizbeach, but which wall of the Mizbeach? Right, the next question the Aiza is, which wall? It's the Kirei Hatachton. It's the Lamata Michutz L'asarah. So, right, the Mizbeach could always be divided into the upper part and the lower part. There's like the upper Kirei and the lower Kirei. So, the Aiza means which Kirei? Is it the Elyon or or the Tachton? The answer is it's the Kirei Tachton. Says the Braisa Mechetzah Ayin Elo Kirei Elyon. What does it say? It says V'eiza Midam Hachatos Al Kirei Hamizbeach. So, good. We know Mizbeach, not the Kodesh, not the Heichal, not the Ulam. V'eiza Tisa, it's the Tachton. Maybe it's the Elyon. And in fact, the Braisa says, I'll prove it to you V'dino. It actually makes sense logically that it should be what? It should be the Elyon. V'heim Sh'lo Madgim Lo Kamtza B'heim. Where the Din is that an Olos B'heima goes L'mata Michutz L'asarah. Chatos Olos L'malo. The Chatos B'heima goes L'mata Michutz L'asarah. By the Olos Oif Sh'lo Say L'malo. Where even though Olos goes L'malo, and I didn't Chatos L'malo Sh'lo Chatos B'heima L'malo. Meaning, you see that an Oif is more Shayach L'malo from the Olos. Cuz the Olos B'heima goes L'mata, yet the Olos Oif goes L'malo. So, if Kal V'chomer the Chatos B'heima which goes L'malo, for sure the Oif which is more Shayach L'malo should go L'mata. So again, how do you know that the Kirei is the Kirei Tachton? V'oif, the Dino. Based on Kal V'chomer the Mitzvah T'nay D'drash B'an. If the Olos Oif should go L'malo, Kal V'chomer that the Chatos B'heima should be L'malo as well. Talmud L'eima, I hear what you're saying, but it's the next words in the Pasuk. It says V'hanisha Badam Yimatzay Al Yisod Hamizbeach. And we learn from those words, Kirei Sh'ashiraim Sh'lo Imtzay Al Yisod. The Aiza is the Kirei Tachton. They want to know where you're supposed to do the Haza'a. You're supposed to do the Haza'a on the Kirei, which wall? Meaning, the upper wall or the lower wall? Well, which one is going to allow for the dam to eventually go to the side of the mizbeach. The Kiyor Elyon is not going to allow for that. The Kiyor Tachton is going to allow for that. Why won't the Kiyor Elyon allow for that? Because there's a hefsek. What's in between? The sovev is going to get in the way. The Kiyor Tachton is a straight shot to the yesod. It's going to go right down. And therefore, it must be it's talking about the Kiyor Tachton. So says the Gemara, you want to know when it says al Kiyor Hamizbeach, how do you know it's referring to the Kiyor Tachton? It's from the next words. Because it says meforesh "V'hanishba dam yimotzei." Because the dam that is on the Kiyor is going to eventually go to the yesod Hamizbeach on the yesod Hamizbeach. And the Kiyor Elyon has no way of going to the yesod Hamizbeach. It's only the Kiyor Tachton that can go to the yesod Hamizbeach. But what's the Gemara's kasheh? The Gemara asks a very very very obvious kasheh. Most of these kashehs that we just spoke out in today's stuff were very obvious, right? What's the obvious kasheh? What does the term mean when it says "V'hanishba dam yimotzei yesod Hamizbeach"? Does it mean the shirayim of the dam that you did the hazal with? It means the leftover dam in the oif. There's a new avodah. There's an avodah called mitzuy. And that mitzuy avodah has to be on the Kiyor Tachton. Why? Because that has to go to the yesod. That's the equivalent thereof the of the shifcha shirayim. It's a freighting Gemara. "Finavin me'iloi lo ilom the hazal of the chatas oif shibima'ilo." Why? Because first mechtzas dam also the din oif the oif shibima'ilo that the chatas shibima'ilo. I it says in the Torah "V'hanishba dam yimotzei v'holin am mitato." You'll do the avodah of mitzuy, which is a whole new avodah. And that will takah be bimato. On my lover, over sled, I'll tell you where Chazal understood this drasha. Because mikshev yamatzah doesn't say "yimatzah." "Yimotzei kshev." It says the word "yimotzei." Right? The kri is "V'hanishba dam yimotzei." "D'meimeila mashma." And the word "yimotzei" sounds like that the leftover dam is meimeila going to be motzei. If all the Torah wanted to tell me was the avodah of mitzuy, it would have said "yimatzah." "Yimotzei" sounds like I just told you "V'hizim dam hachatos al Kiyor Hamizbeach." That dam gufo should be yimotzei. It's that zelba dam. But Elohim knows me that if the Torah would have said you matzah, there would be no we would assume that it's referring to the avoid of mitzvah. So just to be clear, a value in the Torah says you matzah, the means the avoid of mitzvah. Nobody's arguing with that. But we're saying that it's from the fact that the Torah said the word you matzah and it didn't say the word you matzah, there's an extra limud over here, there's an extra drasha and that is not only is there an avoid of called mitzvah which of course has to be the matter because there's no other way for it to get to the but even the is something that would have to be where matter as well. So again, how do you read this right? This is just the passing in the Torah. Possible test. The talking about the avoid of the The first thing is that had to be done directly it had to be done directly from the What does it mean from the Number one, there's no Also, the has to be intact. That's another you learn from here. Right? There's a Additionally, where is the done? I'll kill him which kill of them is there? It has to be the matter. How do I know the matter? Because the next words on the Torah are How many even though the side of that part of the is the avoid of mitzvah but it doesn't say you matzah, it says you matzah. So you say we learn from there that it's something that could be in the sky even with the that you had previously done. You have to do the in a place where it's going to it's going to lead to One last I'll tell you about to be kids and how to say. How was the done with the life? The one I was going to bring two versions of how this was done. They're both very technical. I've never tried either one of them. So really some visual presentation would probably be helpful, but we'll try our best. Said Rav Zutra bar Tuvia, quoting his rebbe, the great Rav. Oichaz gappo b'shtei etzba'ot. And Rashi says that the first thing you have to know about Rav's understanding is that the kohen would take the oif and he would put it in the palm of his hand. So, the actual oif is in the palm of his hand. Which hand? The hand that you do the avodah with, which is the right hand. Incidentally, the Rambam has a very big chiddush. The Rambam holds that the kohen held the oif in his left hand. Because if the kohen was holding the oif in his right hand and he was doing the melikah with his right hand, it would be almost impossible. And even though, spoiler alert, the Gemara is going to say in a few lines that the avodah melikah was the avodah kashah b'Mikdash, but the Rambam held that to do it in one hand wouldn't just be avodah kashah, it would be impossible. And as a result, as much as it's true avodah is never done with the left hand, but holding the oif down is not part and parcel of the avodah of melikah, and as a result, that could be done with the left hand. But, it's not the pashut p'shat. The pashut p'shat was all done with one hand. So, the oif would be in the palm of the kohen. And this is also important, Rashi says, it's face down. So, the face of the oif is inside the palm. Why is that important? Because the melikah is going to be done mul arpeh. So, you want the oiref, the mul of the oiref to be exposed to the fingernail that's about to come of the kohen. Okay. Oichaz gappo b'shtei etzba'ot. He would take the wings of the oif and he would put them in between two of his fingers. Ush'tei raglayim b'shtei etzba'ot. And then he would take the two feet of the bird, he would put them between his two other fingers, right? So, you have the four fingers minus the thumb. Two of them are holding down the wings. The other two of them are holding down the feet. Okay. Umosech tzavaro al rochav gudlo. And then he would try to stretch with his four fingers the neck as close as he can to his thumb. And then with the fingernail of his thumb, boom, umolka, he would go ahead and he would kill the masnesa tonna. If you're a price they thought sipra milavar, they said yeah, almost everything we agree with the way Rav said it, right? The price came before Rav, but everything came out the way Rav had suggested. The only enough community is that the sipra was milavar. So the sipra, meaning the bird, was not inside the palm, but fakert, it was to the outside. So the sipra itself is on the back It's on the back of the palm. Now, why is it not flowing away? Because again, we'll see the coin is going to be holding it down with his four fingers. But the point is, the sipra is not in his palm, the sipra is going to be on top of his palm. Again, it's going to be face down, so the oiref is exposed, it's going to be more oiref, and he's going to have to somehow figure out a way to do this. Oiref is got to be straight as boys. The two wings are going to be had to be held down between two of the fingers. Ushner aglayim sh'tei etzba'os, the two feet between two fingers. Umayseach tzavaray, and now we had to figure out a way again to stretch out the neck to get the oiref al roichav sh'tei etzba'osav over the width of the two fingers that are like closest to his thumb. Umayleik, and he would have to do melika, and says the braisa of the zui avoid the kashrus of the mikdash. This was the hardest avoid to do in the Beis Hamikdash. Zui zui lo What, this is the only one? But it could commit fikachfin. No, we know those were also very hard. Mar says you're right, no one's saying this is the only hard one. Ela eima zui avoid the kashrus may avoid this kashrus of the mikdash. You're right, those were also avoid this kashrus, but these were avoid this kashrus as well. Either way, two different approaches of how exactly the melika was done. The high-level nafkaminna between the two was the oif inside the palm. Was it miligav, or was the oif on the outside of the palm? Was it milivar? Regardless, if you hold the way Rav presented it in the masnesa tonna, one side of the shulchan is zui may avoid this kashrus shavimikdash.