Menachos 44

Today's daf is menaches daf mem dalet and we will begin 12 lines from the bottom of daf mem gimmel amud bet. >> [snorts] >> Why is it that the Torah shows the colored trey less for tzitzis versus all the other colors in the world? Says the Gemara, because there's a symbolism in trey less that goes to the root of what tzitzis represents. Shaatnez damya, because trey less looks like the yam. The yam domeh l'rakia. V'rakia l'kisei hakavod. Shene'emar, as the pasuk says, v'tachas raglav k'maaseh livnas hasapir u'che'etzem hashamayim l'tohar. The pasuk describes the sky, the shamayim, as being sapir, sapphire, that's blue. V'chisiv k'mareh even sapir l'musav kisei hakavod is also sapphire, it's also blue. Thus, when a person sees trey less, it's supposed to immediately click trey less domeh l'yam, domeh l'rakia, domeh l'kisei hakavod. It's supposed to remind you of the shchinah, kavyachol, of the kisei hakavod. So, for that reason, we picked trey less. And that's of course based on the idea that we'll speak a little bit more about later in the daf, and that is the Torah says very, very clearly what the purpose of tzitzis is. U're'isem oso u'zchartem es kol mitzvos Hashem. So, if the purpose of tzitzis is to bring a person to u'zchartem es kol mitzvos Hashem, there's an added symbolism in the colored trey less, because trey less is supposed to take you, it connects you to the kisei hakavod. Thus, it's trey less rather than all the other minaei tzeva'im. Another classic. Tanya Rabbi Meir Omer, gadol einav shel lavan yoser m'einav shel trey less. So, someone who doesn't put on tzitzis, he's going to be punished. But the punishment that he'll get for not wearing lavan is greater than the punishment for not wearing trey less. Says the Gemara, mashal l'adam shehayah lo avadim harbeh. Shamah lishnay avadav, and this can be explained with a mashal to a melech who had two slaves. Bring me a signal of bring me a signet of tit. The other one he said have they leave me a signet of bring me a signet of gold. Both of them didn't bring. Says the Gemara, is there a man who's going to be punished more severely? Why? Because it's so much easier to bring a signet than it is to bring a signet. The love on part of the tzitzit is much easier to be than the I mean today certainly because we're not even sure if we have but even once upon a time trailers the Gemara says was done with the current I mean that it was expensive so it was comparable to the signet of so if a person is not the mitzvah trailers a year but God ancient shall love and ancient shall trailers because love and is so much easier to be than trailers is thus someone who's not love and will be punished more harshly than someone that doesn't bring trailers. says says that the muscle and the in this story are actually very much related to each other. Very often you have a muscle that it really has no to the other than the punchline but over here says were very very precise with the muscle that they chose. What was the muscle? There was a melech who told two of them I want you to bring the signet. One of them he said bring me a signet. The other one he said bring me a signet. Says that tzitzit is really a that's what it is. We're a bottom of a bottom. And when we wear tzitzit it's a signet of that's on us. You know what a signet is? A signet is a a signet that masters would use to brand their animals to brand their slaves. So slaves back in the day would be branded literally as slaves to show there was something in their that suggested that they're not a free man and that they belong to some plantation owner whoever exactly it was but the point is they physically would brand the slaves. And that's what Titzis is. When we wear Titzis, we're branding ourselves as being a vote of Shulchan Aruch either way. More about that later as well. A person is obligated to make 100 brachos every day. Shenemar, as the possuk says, that's of course the end of the possuk. Okay. And now, Tikri Mah Elo Mayor, that's possuk Shani in this drasha, as if to say that not Mah Hashem Eloikecha Sho'el Mimcha, but rather Mayor Hashem Eloikecha Sho'el Mimcha. What Hakadosh Baruch Hu wants from you is 100. 100 what? 100 brachos. On Shabbos and Yom Tov, where you don't have the 18 or the 19 brachos of Shmoneh Esrei, thus it was a little bit more challenging to come up with 100 brachos. So, what would they do? They would bring things that smell good and food that tasted good. So, they would make up the Mayor brachos that they didn't have from Tefillah with brachos of Birchas Hanenim. The bottom line is, a well-known Gemara, everybody's familiar with this. Reb Meir is the one that used to say it. It's not Amar Reb Meir, it's Chayav Adam Reb Meir Omer. Reb Meir would like Zogen, Chayav Adam Reb Meir brachos becholyom. Just to digress for one moment. Ta'anis says that there's an interesting remez in the word Mah to Mayor brachos. So, possuk Shani, what's the drasha? Like Rashi says, Al Tikri Mah Elo Mayor. Ta'anis says that the word Mah be Atbash converts to Yud Tzadik. So, the Aleph switches with the Tav, the Beis with the Shin. If you do Atbash, Mah becomes Yud Tzadik. Yud Tzadik is over the Kuf. It's big in Gematria 100. So, it says Ta'anis right here in Menachos Daf Mem Gimel Amud Beis, that there's a remez to the Mayor brachos in the word Mah, not Al Tikri Mah Elo Mayor, but in Mah itself. Be Atbash, you get Yud Tzadik, and you have the gematria, that's what gets it. If you take a look at the Daskanim in Ba'alei Tosfos in Parshas Eikev, so the Daskanim has an arichus of remezim throughout Tanach to this idea of me'ah brachos. Just to mention a few. Number one, the rest of the story with the me'ah brachos, of course, is that in the times of Dovid Hamelech, there was a mageifa and Dovid Hamelech didn't know what to do and the mageifa was that a hundred people were dying every day. So, Dovid Hamelech made this takanah, this is from the takanos of Dovid Hamelech. He said a hundred brachos a day and as soon as the Yidden started saying a hundred brachos a day, the mageifa stopped. So, the takanah of me'ah brachos actually traces itself back >> [snorts] >> to Dovid Hamelech. Chazal say that the pasuk says, "Num hagever who kam ol." So, this is a pasuk that we spoke a lot about in the beginning of meseches Avodah Zarah because Chazal say, "What does it mean that Dovid Hamelech was hukam ol?" He established all. It's referring to the ol of teshuvah that Dovid Hamelech is ba'al teshuvah after the story of of Ma'aseh Bas Sheva, after there's a Yochid that's going to come and say, "I did an aveirah that's beyond the scope of teshuvah. Okay, and and even if I do teshuvah, but how close could it bring me to Hashem?" Dovid Hamelech teירצה. "Num hagever asher hukam ol." It's referring to the ol of teshuvah. But, say Chazal, the word ol is big gematria, a hundred. It's ayin lamed and it's this "hukam ol" was he established this takanah of me'ah brachos and through the takanah of me'ah brachos, that stopped the mageifa. That's the "num hagever hukam ol." Daskanim in Ba'alei Tosfos brings that the pasuk says, "Hinei ki chein yevarech gaver." Says the Daskanim, "Ki chein is big gematria, a hundred. Ki is kuf yud, is thirty. Chein is kuf nun, is seventy. Thirty and seventy is a hundred. Ki chein yevarech gaver." Daskanim says something unbelievable. We say every day, "Modeh um anachnu." Right in Shemoneh Esrei, we say, "Modeh um anachnu." Daskanim says that really, if you think about it, the word should not have been "modeh um anachnu." It should have been "mishtakhavim." So, why do we use the word "modeh um anachnu?" he brings that Targum Yonasan says, "Whenever you have the word mishtakhavin in the Targum Yonasan, it means always give it." For example, says the Targum Yonasan, "So, really is the interpretation, it's the Aramaic for shachavo." And based on grammar and the the loshon of tefillah, Das Kein argues that what we should have said every day should have said modim modim derabbanan. What we should have said was was shachavo. That should have been the right word. So, why is it modim? This modim is a gematria 100. And it's exactly. And being a modim is a gematria 100, says the Das Kein ba'alei Tosafos, that if a person says modim and he has in mind properly, it's as if he said 100 brachos. The bottom line is there's an idea of me'ah brachos and there's an idea of saying modim bechol kochoi. So, I was thinking, you know, it's interesting that it comes out 100 seems to be some idea of shleimus. Right, 100 brachos, that's like kiyum leyeroi that when a person expresses again 100 times a day, "Boruch Atah Hashem Elokeinu Melech Haolam." This idea of saying modim bechol kavonah, it's as if you said 100 brachos cuz it seems to be some way of serving Hashem and acknowledging Hakadosh Baruch Hu be'ofen shleimus. And 100 in this sugiyah of me'ah brachos, I think very much screams shleimus. 100 times is shleimus. Yet Chazal say, "Eini domeh mishaneh perek me'ah pa'amim lemayvin pa'amim." Their number is always 101. So, is it 100 or is it 101? Right, the Mishna Berurah finds 101 times finishing Shas twice and and the Chasam Sofer. Like right now we're going to start saying mashiv haruach umoreed hagashem. So, some people have the minhag based on Shulchan Aruch, Maran Rothenberg, that if you say to 90 times mashiv haruach umoreed hagashem, then you have a safek. If you said it enough, then it's okay. The Mishna Berurah brings from the Chasam Sofer that he says, "No, it's not enough to do it 90 times. You have to do it 101 times." It's based on a Teshuvah of the Chasam Sofer where the Chasam Sofer was bothered that it really comes back to a Yerushalmi that if for 30 days in a row 30 days in you have a safek. If you said mashiv haruach, then you could assume you said mashiv haruach. What happened in 30 days? A posuk says you said mashiv haruach 90 times. Some say it's 90 times. What What is 90 times? Where do you find a chazaka of of 90? What kind of It's not a Jewish number, 90. What's 90? It Since when did 90 become a number? Right, 90 is not a number, says the Chasam Sofer in the Tosefta. And he has a brilliant cheshbon he's spoken about in the past. It's in a teshuvah somewhere. But the point is it's not 90. It's really 101. He says the Yerushalmi, which is the Mekartonis Halacha, was referring to my rabbeim and talmidim. And he says if you make a cheshbon in 30 days from when you start saying morid hatal, you're going to say it 101 times. 101 is a number, right? Ein adam mishe shana perakim meya pa'am u'me va'ched to 101. That's a Jewish number. And that's the Mekartonis Mishna Berurah that the Mishna Berurah says that people that do they say birchas ha'shachar 90 times, the real if you want to be mehader, the Chasam Sofer in the teshuvah be'oitzas da'as chita, you should do it not 90 times, but the number is 101. So in this sugia it's 100. It's 101, but I think it's a tosefta. I think what's the whole point of Ein adam mishe shana perakim meya pa'am u'me va'ched? The point is 101 is shleimus or the point is 100 shleimus? And as you see in the sugia meya brachos, the point is that you think you got shleimus why I learned the sugia 100 times. How many times am I supposed to learn it? No, no, no. Ein adam mishe shana perakim meya pa'am u'me va'ched pa'am. That You're right. You did it in in such a chashuva amount. You did it in the amount of of shleimus, OF MEYA BRACHOS. YOU GOT IT RIGHT. Still Ein adam. If you do it one more time, it's even greater. It's Not only is it greater, it's Ein adam. It's like no shaychis. You only did it 100, which is takah shleimus. Obviously great fighter. It's a feich pa'am u'va feich pa'am u'va feich pa'am u'va feich pa'am. I When I was a feich pa'am already 100 times, what more can I squeeze out of the sugia? That's Torah. Torah is rachamim meya. And Ein adam the 101st time to the 100 times. It's not the pshat that the shleimus is 101. I think the shleimus is 100. I think the whole significance of 101 is is for cat that that it's in a diamond one more than what we would deem as slimmest. Either way, says the tiny used to say that a person has to make three blocks every morning. What's a boy? What's a boy? So if you look at the top toys on that the toys of boy is someone that doesn't know he doesn't know he doesn't have to say that the reason we don't make this is a boy is a lady gay or on a whole new level. But so the point is is that something that's not so either way that's a block that we won't don't make today. But says the three blocks a person supposed to make every day. What about Jacob show me the bread that become a block sunny boy. On my way cool a high mommy you supposed to make that block I'm going to what should you make? So if you said no you supposed to make instead of boy there is a third block and the third block is faith in the morning I knew isn't even an issue the same thing. What's the difference issue is and really the rest of the story of the is is that what do you mean when you make a block issue wow so happy that I'm not a woman. No really what it means is because a woman is less than a man. She's part of the issue she is not the only one woman doesn't have to sit in a car. This coming week take down she's an issue whereas a man does so she's missing out on those issues and that's the of the block so I push I shall I so the issue is the same thing but the says that the same time it's true that from a perspective issue at the same but an issue is the may Isha. It's obvious and it's for that reason, even though you made the brocha already sh'lo osani Isha, you're also supposed to make the brocha sh'lo osani of it. So, essentially what came out from the Gemara is three brochos. Either sh'osani Yisrael, sh'lo osani Isha, sh'lo osani bore, or it's sh'osani Yisrael, sh'lo osani Isha, sh'lo osani oved. What we do is is that we make three brochos. We don't make sh'lo osani bore. Poiskim already addressed that. We make sh'lo osani oved, sh'lo osani Isha, but we don't make a brocha sh'osani Yisrael. What we do is we make a brocha sh'lo osani [ __ ] And the truth is that the Poiskim, the Magen Avraham, and the Bach, and the Taz in Hilchos Brochos in Orech Chaim Siman Mem Vov, they asked the question, "So, why do we make the brocha sh'lo osani [ __ ] Why don't we make the brocha sh'lo sh'osani Yisrael?" And the Poiskim say, based on the Gemara in Maseches Eruvin daf Yud Gimmel Amud Alef, that for two and a half years the talmidim of Shammai and the talmidim of Hillel went at it. And they argued and they debated, "Noach lo lo adam she'nivra or noach lo lo adam she'lo nivra?" Meaning, we're here and we have to make the best of it. But the question is, in a perfect world, pun intended, would Hashem have would we have chosen to have come on this world and have to deal with the trials and the tribulations and all the nisyonos, hoping that we'd make it out alive so that one day we'd be zocheh to to be in the stoif of b'chulo shel Hakadosh Baruch Hu? Or maybe to the contrary, Bro, because statistically speaking, it's so hard for a person to actually to make it out alive and and to do everything that he's supposed to do. So, the Gemara says, the talmidim of Shammai, the talmidim of Hillel, we don't know who said what. The bottom line is the bas kol said, "Noach lo lo adam she'lo nivra yoser mi'she'nivra." That's the way it was resolved. It was resolved noach lo lo adam she'lo nivra. But now that we were born, you fast fish mi'maiseh, you mash mish mi'maiseh, let's make the best of it. But the point is is that the Gemara comes out in Maseches Eruvin Yud Gimmel Amud Beis that it was noach lo lo adam she'lo nivra yoser says the thing that was not so you don't make a society is wrong cuz we're going to go now we're going to make a society is wrong. You don't we're not thanking us out for bringing us out to this world. To the contrary, no I don't want to say okay so I can say but not shall Israel that would suggest that we're actually grateful for the fact that we were created and that's the way I can do everything you do with the comes out shall I never you never tell you a nice story that I saw in the safe in the garden of and safe from everyone that you do more. I'm a base he's the washing machine and what's this washing machine he brings from that made this day again he himself argues that's not such a good day because really there many places in where you find the word and it's why even in Aramaic it's but you find me he says grammatically I don't know if it's such a but the bottom line is the same with the mess what's this washing machine and what's how do we know what I don't So he says that it's like this is that the can say that you don't make the show you make the show why because like we just spoke because shall I never he says I'm in the and a few of his as I got his number one you make a why you making a you don't know if you don't make the cuz I don't know so why you making the you don't know if we say in you don't know if you don't know why you don't know why you don't know why we saying you don't know why you don't know I don't know that's why we don't make the why you don't know why you don't know robbers that's also a problem. We're thanking God why you making a problem but not a problem. Good to catch up. He says the he says that that's true that in terms of each individual you ask a man would have been better that you were born and not born. Why? Because each person the chances are that he's going to stumble and it's for that reason he probably would have been better off not been born. But as far as the Uma Chloe the Uma Israel as a whole of course the Chloe Israel as a whole it's great that there's the Jewish nation because there's always going to be human and there's going to be a and there's going to be the the two of the 600,000 of the talks about in there's always going to be the I'm going to do the right thing. It's just that each individual from the individuals perspective it would have been better not. From the perspective it's better it's it would be better yeah. He says when it comes to a problem from the perspective we're talking about problem. This is your this is when any whenever the problem is then you can make a problem because as far as the problem yet then it's each individual you wake up in the morning you're not going to say I'm talking about myself now. No you don't want to make a problem that I was created or that I was created at all because from the individual this is that's the because you're right as far as the goes it's each you would stop the problem another classic so what's the we already went through this together on Friday that the matter Russia says is similar to the color of the yam. Who bring us the yam is somehow similar to the yam. Rashi in Parshas says that it's a the Gamorah in Shabbos I'm having a lot of seems to suggest that if you want to extract the blood from the yam and you have to crack something which would suggest a shell, thus the snail. Either way, the and it's after the Where is the from? Rashi says over here with the from the going on sends you to all the Rashi's in Shas that say that it's from the yam. Rashi says that it's from the yam that it lives somehow in the mountains or it's a mountainous creature of some sort. What does it mean once every 70 years? So, once every 70 years there was a So, we spoke about it on Friday that what it means is it was rare. And just like the Gamorah says in the end of the first that a Sanhedrin would kill once every 70 years means what? Once there was a calendar once every 70 years or it means it was a very very rare thing. So, to the it was it was hard to find. With the yam with the its blood we get the blood of the and therefore it's very expensive because it's the bottom line is this is the starting point when you sit down to understand the physical characteristics of the Obviously, there's a lot of other we have to get to some of which we spoke to on Friday. The income of the Tanya I'm another classic in the midst of the Torah. She ain't going to get any idea. There's no even a color in the Torah where a person will not be rewarded in and you can see as the Gamorah is about to demonstrate sometimes what that reward is. As it relates to the war the reward in the war any idea. That's I don't know what comes to says the Gamorah. Come say what it says it says and if you want an exhibit exhibit A for what it means that a person who keeps a mitzvah will be rewarded on this world, take a look at the mitzvah of tzitzis, which is a mitzvah kal by the way. That's it. My ser story with a person who, as we'll see, wasn't just shined the year in the world, but at the same time he was very careful in the mitzvah of tzitzis. Here this is on the other side of the world. She then tells me you that she charges 400 she gave but he sent to the 400 and he took the track to go meet her. And he made a when the time came he came to this front door. The ship came and told the that person that sent you the 400 he arrived. And he's he's by the front door now. I'm so the told the ship tell him to come inside. He comes inside. He she was obviously waiting for him. And she set up for him me toys, seven beds. Six of them were made out of silver. One was made out of gold. And between all these beds there was a ladder. And the ladder too was made out of the top ladder made of gold. Also this went she was sitting on top of the seventh bed. And he wanted to do the same thing. So he's climbing up the ladder and he's getting undressed as he's climbing up. Came to take off his tzitzis. Bowed down tzitzis of a tough way upon his tzitzis hit him in the face. This the beds and the ladders everything going tumbling down. He fell on the floor. He and she too fell on the floor and she was sitting next to him. She tells him she swears in the name of some Roman officer. She ain't in my niche, I'm not let you leave my house. I should tell her mom is because she took it somehow as if she wanted to leave. A guy I'm here traveled and he sent her all this money but now all of a sudden he decided that no, he's not interested in in doing the avera and she took it personally. And she's like, what moon did you see in me that that suddenly you're having second thoughts. Oh my well, he told her I swear she is she offered I've never seen such a beautiful woman like you. Hello sister gave us one minute. And the name of the mitzvah is tzitzis. The cost of bar and in the parsha of tzitzis it says I should taste the it says twice. Stay put. And the reason it says it twice is because it represents represents so this person told this need more light to validate them. I showed my four tzitzis the dollar counters and they were four witnesses. That's what I was looking at and I realized that one day they're going to testify what I did and the avera that that I was about to do. And and it's for that reason I'm walking out. It's nothing to do with you. This is all about me. I had this illness the spiritual I can't do it. She continued and she said I'm not going to let you leave unless you tell me what your name is or what my name is the name of your city or my name of your rabbi. I want the name of your rabbi or my name of your and I want to know the base medrish that you learn it. Gave it to her. So inspired by this year that she decided that she wants to be a megaya. And what she did was she had a lot of money and she divided her money into thirds. A third she gave to the Rashi says you know why she had to give it to the because she needed permission to be able to convert. Who a third she gave to the Rashi a third she took for herself. With me the exception of those beds and these were expensive beds. They were made out of silver they were made out of gold and And a October, had an address, she knew where this young man worked, and she walks into base medrish, she walks into his coil. I'm like, "Rebbi, she goes to Reb Chiyo." He said, "Savel as soon as you ask, I want to be Maguyer." I'm a little bit She may not know so the amount of minutes. Is this a sincere gairus? Or maybe you met, you know, one of my talmidim and you want to marry them, and and that's what's motivating this. So, she says, "You really want to know? I'm going to tell you." I see a sum of me other. She took out this sum from her hand for no reason why. And she told Reb Chiyo the whole story. I'm a law. Reb Chiyo was so like taken aback. And and it clearly her wanting to convert was sincere because she was so impressed by this person and the and the here at shuva that he had and he was willing to forego this is a nice avairus by tifa, right? He was willing to forego a a serious avaira, although he was not in the in the avaira because of this here at shuva that he had. And Reb Chiyo told him, "L'chi zakhi b'makrikh." It's okay, you can marry this person. And says the Gemara, "This is the postscript to the story." "Oisa matzois she tziya l'veisa." Those beds that she had spread out for him where this man was going to be with this woman l'tziya l'vei heiter. They end up getting married, they were husband and wife, and it ended up being b'heiter. Says the Gemara, "Zeh matan skhar mitzvah of tzitzis? This is it right here. Now, pashut, what would you say? What's the matan skhar? The fact that he was saved from the avaira and I guess he found a shiddukh through this. But but Rashi says, "No, he ended up getting the these beds, there was money involved here as well." I have a little bit of a shverer Rashi, but either way, "Zeh matan skhar b'olam hazeh." "V'lo olam haba." But as it relates to olam haba, in the day of kama, this is already a b'khina of "Ain ro'eh zo Elakim zu v'sakha etzel." So, this Gemara is a is a fascinating Gemara. They see this Gemara that tzitzis has a ko'akh to be a is a shomer. And this person was about to do an avaira, the avaira [snorts] was the avaira of arayos, and he saw his dalet tzitzis, and he hashem and he hashem and the dollar tzitzis and his he saw these were going to be four witnesses that would one day testify and prosecute him in court. He got this unbelievable Cyrus of chuva. It saves him from doing an aveira. The Keren Orah says that it's not a coincidence. It's not a coincidence that the tzitzis had an ability to save this person from doing an aveira of arayos. And really it's a it's a possuk in the Torah. And really what the Keren Orah says very very briefly is the Seforno already speaks out in Parshas Shlach and that is you say it every day. We're very familiar with these psukim. The idea of tzitzis is and really it's a it's a possuk in the Torah. And really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut in this possuk? Pashut pashut is the Torah saying there's a mitzvah of tzitzis and by the way and really it's a and really what the Keren Orah says very very briefly is the Seforno and what's pashut as kol mitzvot Hashem asisa m'isa. Number one, and number two, additionally, a benefit of seeing the tzitzis is Listen to the Shulchan Aruch over this one. It's good to hear. Tzitzis guru says this one, you're going to remember You're going to remember your avodah. That's the tosafos that we spoke about in the beginning of the day. The muscle of the chosson shall tit, and the chosson shall zot. Because when we wear tzitzis, that's the equivalent thereof of the slaves that were branded once upon a time. Menachos Menachem is reading from Kachtu by doing that You're not going to follow your way. The acharei neicher By keeping the mitzvah of tzitzis, you'll be protected from following your eyes. You know, it's interesting, Ibn Ezra says that we know there's a certain hiddur that we take upon as far as the mitzvah of tzitzis goes once we get married. So, a bochur doesn't wear a tallis. And your mother wears a tallis. Number one. Number two, when you wear a tallis, you only wear a tallis during the davening. The Ibn Ezra says something very interesting. It's right in the beginning of the parsha of tzitzis, there in parsha Shlach. Says the Ibn Ezra, "V'am mitpal'lin b'tallis b'sha'as t'fillah." People that wear a tallis b'sha'as t'fillah, ya'asu zeh. Why do they do it? Why why do we wear a tallis during davening? Tallis, t'fillin, what does it have to do with davening? So, Ibn Ezra is addressing that question. Like, what what does it have to do with specifically with davening? It's not part of davening, part of t'fillah. What does it have to do with t'fillah? So, says Ibn Ezra, "Ya'asu zeh b'voshi u'v'kri'as Shema." You know why? It's a din in kri'as Shema. It's not a din in t'fillah. And in kri'as Shema, you read the parsha of tzitzis, parsha Shlach. V'hayu lachem l'tzitzis, v'asu lachem tzitzis. So, for that reason, you wear you we're going to be m'chayev and tits. You have to do it the whole day. So you're finding a time to do it when you read the passage of tits. So says the Evan Ezra that the reason we do it for the spell of the tits as you ask the same but I wish you could be Christian. Luckily says the Evan Ezra. But he says if I would have a vote, if you would ask me I would have thought differently. You also would have the side of the tits as the shadow of the shadow of the tits. It would have been much more appropriate to wear the tits as not when you're diving in but when you're not diving in. The news cover you should get the yes I will go to the show cuz the whole purpose of the tits as is to come and see the show. It's for sure I can have a very naked. Keep feeling says the Evan Ezra yes I will when a person is diving what are they doing already? So they're doing it when you're diving you're protected. You anyways know you're standing in front of the king. You don't need the tits as to remind you. So after Evan Ezra if you would ask me I think it'd be more appropriate to wear your tits as when you find yourself in a situation that you need the show and not the show when you need the show that's the horror of the Evan Ezra right at the beginning of of the passage of tits as at the end of passage of life. But anyway that's the idea. The idea is that tits as is a show that's the horror that's the story over here but it seems to be linked directly to our eyes and the the idea is based on the passage. The passage says the reason we show after just one final horror and that is the said the white The tits as is the yarn. is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the the yarn is the yarn is the yarn is the yarn is the the most the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn is the yarn Rabbeinu, it's not Dovid Hamelech, it's not Yosef Hatzadik, it's not the shpitzin, it's Jacob Avinu. The The most tzura of Jacob Avinu is engraved, it's etched into the Kisei Hakavod. So, I was thinking that we know Chazal say that Yosef Hatzadik was about to do the aveira with Eshes Potiphar. And what happened? He saw the most dyukna shel Avraham. So, could be what was the aveira? Do What happened? He saw Jacob Avinu. So, possibly he saw Jacob Avinu, his father, the tzadik, he was embarrassed. And that was what got him through it. The truth is that Rabbeinu Chaim Hakadosh says, he brings in in the beginning of Parshas Kedoshim, Kedoshim tiyu, and then right away what does the Torah say? Ish imav v'aviv tira. And he brings from the Chachmei Ha'Emes that Chachmei Ha'Emes said that if a person ever finds himself in a situation where he's very, very tempted to do an aveira, specifically the aveira of arayos, he should try to be metzayer, he should try to picture his father, because there's a special school of what the most dyukna shel Avraham was in the din in Jacob Avinu, or wasn't in the din in Yosef Hatzadik and his father, but every single person, if he pictures his father, it's a shmira nefutzos, says the Rabbeinu Chaim Hakadosh, he's quoting the the Chachmei Ha'Emes, v'shamati b'shem anshei emes, ki dyukna av tagbir koach hakdusha uv'en, v'et im no'eh omi boya la'tiyuv, v'hu omrei shomrei mitzvas arayos, ish imav v'aviv tira, v'lo zeh misha tok for yitzro yitzai ben in of yaldos, v'yoloi v'misha nefesh. From the floor. Rabbeinu Chaim Hakadosh beginning of Parshas Kedoshim. But I was thinking Kubi doesn't add in the kud over here. It's the most dyukna shel Jacob Avinu, because tcheiles is dam l'yam, yam is dam l'rakia, d'rakia is dam l'kisei Hakavod. And the Kisei Hakavod had the most dyukna shel Jacob Avinu. And you see that tzitzis had a special koach of what the tzura ne'eches. That's the Gemara with this Talmud with the tzitzis. So, you see that tcheiles specifically and the tzitzis by itself have a an ability to protect a person from arayos. Yosef Hatzadik is about to do the aveira, he He the shmira of the most you can love it, which is also the schmira of the it's the schmira of the young Ricky thus was protected from that unbelievable of area. Either way is after tomorrow another classic so 30 days you borrow from but if you borrow for more than 30 days beyond 30 days you already have a but somebody lives in a key like in a hotel or it's called for 30 days and somebody went to house in Israel so everyone knows that doesn't have to put on a for 30 days it's only a if you own a house obviously you have to put on a right away but if you rent a house so you have 30 days before you have to put on a some people don't put up a days we spoke already about this once I think it was in the from a story with the I think we have a about this maybe we'll have to dig that up but the income but the bottom line is is that there's an idea that a bias for 30 days does not have to put on a but what's interesting is is when that everybody knows it's only but in it's only a and you do and the reason is that it's so it's what's the of Israel the issue is number one if you know you know that once you put up a you can't take the out so if you can't take off the so people aren't going to be so inclined to to leave the behind and and it the point is is that needing the to be affixed to the wall is going to almost force you into higher rent getting tenants that are and it's going to promote Easter Israel which is a good thing for us to get in right? You can write a star even on on the certain things that the matter on me some certain to me some this is another example me some either way the mission said people should in the market. So you have you have a ration of the two and each other this is only true if he has the and the then they're not I will if he doesn't have the and the then it's if they say the or then it's going to be my then it's going to be my says the more on my the I'm I'm so the told did you really say that? No, meaning I said it but I'm being why? Why was he being cuz I don't mind the treatment is and I don't have it. They're two different I mean that the two different there's no reason that you should say because I can't be my kind of perfectly. I don't have the and the so maybe I'm not going to even do one. When we cut it myself but what was the this was very good. He was afraid that if you can tell a person that one is okay then you know maybe a person will only buy the because I'm being I'm not like it's not like I'm not putting on so I guess he thought the better tell somebody that either you put on none or you put on both but then he realized that it's a so he backtracked. If somebody doesn't put on even if you is over eight so there's no eight there's four of in the what's the of eight you have the four of the and the four of the we're using the word loosely. Point is it's eight based on the eight of the big one that doesn't have the big over I say he's over what's the five so the I'll the is the third one or is the fourth one then you have the conference you have the that counts as the fifth one. and the one Any coin that's not is over three assets. A moral event is two. The summer is number three. They are the ones who have come in the two parishes of respectively. Those are your two someone that puts on film right here. You're going to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're going to be able to have a college on you and then you're Seven active as I am for loyal my second one is the second one which deals of course with the second one of the second one of the second one of the second one which was a second one that came along with certain carbon and so for example the carbon oil was was an oil it was a second one it's a second one of the second one but it had a second one component and which was called the second one of the second one and the reason it was called the second one of the second one is because the second one had a second one part and the second one which is the second one of the second one that went on the second one two types of the second one on the second one second one which went on the second one every day and my second one is only done on the second one but the point is is that you had the second one of the second one which is the second one which is the second one and then there's the second one the second one the second one which is the second one part says the second one the second one of the second one of the second one of the second one is not the second one of the second one and the second one of the second one of the second one is not the second one of the second one of I only have Socha but I don't have Yion. Why only have Yion and I don't have Socha and Yion? So I say okay I can't bring the Minchas Socha. So I'm just not going to bring it at all. The answer is no. They're not my active of each other. You do the best you can do. I'm not sure if I'm in my active of Socha and Yion. So we jump right back into culture and says Rashi could go in for example any carbon that has a din where you have to do more than one Zrika on the Mizbeach. Rashi's example is the Chatos where the Halacha is we pass like we say that the Chatos that was brought on the Mizbeach Chitzoin only one of the dollars because it's my active of Shamin holds two of my active. The ones on the Mizbeach bring me water my active. But on the Mizbeach Chitzoin according to the sources only one. So the Halacha is in my active of Socha and Yion. Meaning as long as you do one that's fine. They're not my active. You do as many as you can do. They're not my active of each other. It's up to tomorrow. Turn around and it says in the possuk Uminchasam Miniskayah. And we learn from there Havah Minchasam. Havah Minchasam Uminchasam Miniskayah is being brought. First he should bring the Mincha part then he should bring the Yion part. And it turns out from Uminchasam Miniskayah. Uminchasam is the Mincha part of the Minchas Miniskayah. Miniskayah would be the Nisachim part of the Minchas Miniskayah. So you see Mincha comes before Nisachim. Rebbe Rebbe says it says Zevach Uminchasam. And Zevach Uminchasam would seem to suggest Havah Zevach Havah Nisachim. Just the opposite. Right after the Zevach. Right after the oil of for example is brought he should bring the Nisachim. So in other words it's first the Nisachim and then the Mincha. My click is Rebbe in the Chacham. Rebbe Rebbe Nachman Minchasam Miniskayah. Doesn't say Uminchasam Miniskayah. Who we violate Minchasam Miniskayah? Violate Minchasam Miniskayah I feel we had this question many times already that the Nisachim didn't have to be brought together with the carbon. You were able to bring it Balaylah even though carbon is usually can't be brought Balaylah. You're able to bring it Lamacha even though usually carbon is you think nicer they would have to be brought the same day. But when it came to the Minchas Miniskayah didn't have to be brought. Meaning Rebbe is going to learn from Minchasam Miniskayah the drasha that Chazal bring throughout culture. Minchasam Miniskayah Balaylah Minchasam Miniskayah I feel I'm lost. It can't learn from here to say there first the obvious custom why can't learn both the teaches me even at the same time the order is it's not a so why can't you say that the teaches me but I but the order of the teaches me first and then some it would seem that the basis to be able to say there is the basic structure so custom is actually that I can say it's coming to teach me the say there otherwise you can't learn anything from the say there it's only if it the basic is extra that I can learn something from the say there so the basic is not extra cuz I need it for but I if the basic is not extra I can't learn anything from [snorts] it says the but I mean the say first but I mean the basic which sounds like but I mean only after only by but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic but I mean the basic the basic in in its entirety is this is the other right so the basic over there starts with like you're making and then it says basic so it means that it says I love and then it says so you see that the part of the comes right after so the says I hear it comes to a Minchas Nesachim that's coming together with a Zevach. There's no machlokes. Everybody agrees first the Mincha and then the Nesachim. Why? First oil then Mincha. Keep bringing the machlokes was In the case we had a Minchas Nesachim that wasn't coming with a Zevach. So, it has nothing to do with oil or Mincha. Oil or Mincha is when there's an oil and a Mincha. So, it's oil or Mincha and then afterwards Nesachim. But, what if I'm bringing a Minchas Nesachim that's not together with a carbon? It's a Minchas Nesachim. The soil is the shamen, maybe the wine and the But, there's no oil component. So, I can't learn it directly from oil or Mincha. What's the So, the question is do you say that just like the Minchas Nesachim when it comes with the oil, it's oil or Mincha meaning first Mincha then Nesachim. So, too when the Minchas Nesachim doesn't come with an oil it's going to be first the Mincha then the Nesachim. Or maybe not. Maybe if there's no oil it's going to be different. Says the That is the machlokes. The bottom line is that the Minchas Nesachim being that the Minchas Nesachim that comes with a Zevach is first the Mincha then the Nesachim. If not the Minchas Nesachim when it comes by itself it's the same way. For Rebbe, Rebbe says when you have a Mincha that's bound with a Zevach, so the oil for example is So, you once you're giving to eat so to speak, you're in So, let's finish the What's the next? Mincha which is also It's afterwards you'll bring the which is the steel. But, if you're bringing a Minchas Nesachim by itself you don't have the water that you already did What was the This is the you're starting the carbon with the Mincha. It's not like you brought an oil which was already So, we're doing the Nesachim. If you make sense first to do the Nesachim. I would have cuz the Nesachim has a over the Mincha. The is that it's You sing in other words and that the iron cuz the iron brings the Right? That's why there was a the nisocha yain. Regardless, talking about it my tone of shalom I was about to digress. How my tone of shalom is a hit and a mic is always the mission that says that the matone of shalom is a hit and a mic is always the mission that says that the matone of shalom is a hit and a mic is always the mission that says that the matone of shalom is a hit and a mic is always the mission that says that the matone of shalom is a hit and a mic is always the mission that says that the matone of shalom is a hit and a mic is always the mission that says that the matone of shalom is a hit and a mic is always the mission that says that the matone So the dalet of the the chates pnimi and then the additional seven that always went on the kaparis or the mem gimel or mem zayin or mem ches depending on all the shitas in the gemara of the azoyes that were done on Yom Kippur. All those azoyes were ma'akev cuz the halacha is that every single azoya was ma'akev. But the ones that went on the mizbeach chitzon, all you had to do was one. So it didn't matter if it was an ola, was an asham or a shlamim. Certain korbanos only had one zrika, but there was always a halacha that b'di eved one was good. The the exception of Shammai who holds in the beginning of perek beis Shammai of maseches zevachim, shitas beis Shammai is that even on the mizbeach chitzon two were ma'akev. But we pass like this all of course where on the mizbeach chitzon only one is ma'akev. What's the makor? So the gemara brings very very b'kitzur, but it discusses in in rather great detail with chishbonos and drashos and limudim and inyanim and inyanim and and the whole nine yards in maseches zevachim. And that is a one line answer. Shenemar "V'dam z'vachecha yishafach al mizbach Hashem Elokecha." "V'dam z'vachecha yishafach" it's lashon yachid that would seem to suggest that even though there's so many psukim that say "save" and you have all the limudim that you had to do many zrikos, but b'di eved one is enough.