Menachos 62

Today's daf is menaches daf samech base and we are about 10 lines from the top of daf samech base on continuing to discuss the halachos of tenufa. So the mission said the stay halachem the snake if say atseres are examples of a carbon that requires tenufa. So we've learned a lot about the stay halachem over the last several daf and the stay halachem was the special carbon that was brought on shavuos in the base hamikdash. It had to be brought dafka from the hadasha. It was a carbon mincha and it came along with several carbonas. Carbon which was made up of 10 animals, a carbon which was one animal, a goat and if say atseres two which were a carbon shlomen. What was unique about this carbon shlomen was two things. Number one was a shlomen it's the only shlomen that was ever brought. Ordinarily when you talk about a carbon shlomen you're referring to a shlomen a individual is bringing a carbon shlomen whether he's an other or for some other reason. But ordinarily a shlomen is a shlomen this was the one exception to the rule. This was the example of the shlomen another thing unique about the snake if say atseres was that it was kacha kadashim. So ordinarily a carbon shlomen is kacha kadashim. This shlomen was kacha kadashim. Either way the mission had said that the coin would take the stay halachem together with the snake if say atseres and he would do a tenufa meaning although the stay halachem came along with many carbonas it came along with an hadas the tenufa was not done with all the carbonas. The tenufa was only done with the snake if say atseres it was only done with the shlomen. And in the real shlomen sugyas that we had over yantev the gemara proved from there that there was a special connection between the snake if say atseres and the stay halachem. The gemara used the term. The gemara said there's a there's like an energy that connect these two things. Meaning although the stay halachem came with many carbonos, but not all of those carbonos have the same relationship to the stay of lechem. It was dafka the snake if say atzeres where the two were very much interrelated. Zayzeh machlokes with R' Akiva ben Naanes and R' Shimon bar Yochai exactly which one was ma'akev which. Are they both ma'akev each other? But there's an an idea of the stay of lechem and the snake if say atzeres coming together. And the proof to that, exhibit A for that, is this mitzvas tnuva. Regardless, the kohen had to do tnuva with the snake if say atzeres and the stay of lechem. And the Torah's going to elaborate exactly on how this went down. Tanu Rabbanan R' Akiva omer alechem habikurim. Yochlin kvasim al gabayhu. I would think that when the kohen does tnuva with the snake if say atzeres and the stay of lechem, so he should take the lechem, put it on his hand, and then put the snake if say atzeres on top of the lechem. Talmud loymar al shnei kvasim. The pasuk says al shnei kvasim, suggesting that the kvasim shouldn't be on top of the lechem, but rather the lechem should be on top of those shnei kvasim. Yeah, shnei kvasim yochlin lechem al gabay kvasim. Okay, so if it says al shnei kvasim, so let's then infer to the contrary that the kohen takes the kvasim, puts them on his hand, and puts the lechem on top of the kvasim. The problem is Talmud loymar the pasuk also says al lechem habikurim. It sounds like to the contrary, the kvasim are supposed to be on top of the lechem. In other words, what the Gemara is saying is they would seem to be conflicting mashmaos from the pasuk that describes the mitzvas tnuva with the stay of lechem and the snake if say atzeres in terms of whether the lechem was on top or the snake kvasim was on top. So the pasuk in in its entirety is the heneif kohen omer alechem habikurim tnuva lifnei Hashem al shnei kvasim kodesh hu lashem lakohen. So the pasuk is talking about the tnuva of these two parts of the carbon. It says al lechem habikurim and it says al shnei kvasim. And the Gemara is essentially making conflicting diyukim. Al shnei al lechem habikurim seems to suggest that the Shnei Kisei HaAtzaros were on top of the Lechem. Al Shnei Kvasim seems to suggest that the Lechem HaBikurim was on top of the Kvasim. So, which one's which? Is the Kvasim Al Lechem HaBikurim or is the Lechem HaBikurim Al Shnei Kvasim? Says the Gemara, Nishtako HaKvasim. It's a draw. I don't know. Stalemate. They have no idea. If Lechem HaGabi Kvasim Kvasim HaGabi Lechem. Amud Shin Nun Sod HaGemara says the Kol Makom Naflum Ailo. So, the Gemara says, you know, we're going to have to do we're going to have to pull out one of the Yugdim Midrash HaTorah and Midrash HaBen. Namatzinu and say that just like we find in other areas that the Lechem was the Mailo, here too Af Kan Lechem HaMailo. Says the Gemara, Hecho? What's this other area where you find that this true for with an animal and with Lechem and the Lechem is the Mailo? Amora Pupa Bimi Loen. It was the special Mincha that was brought by Yibayay Mashvini and there there was a Mitzvah of Tnufo. We had this on the top of the Omed. Over there the Lechem was the Mailo. So, even though from this Pasuk itself Nishtako HaKvasim. They have no idea. From this Pasuk itself there is conflicting reports. Is it Al Al Kvasim or is it Al Al Lechem? But, Namatzinu teaches me that the Lechem is supposed to be the Mailo. There is a base on Melech Kvasim Mailo. Really the Kvasim are supposed to be the Mailo. Minei Mikayim Al Shnei Kvasim. Either Pasuk says Al Shnei Kvasim which seems to suggest that the Kvasim are supposed to be the Matoh the Lechem is supposed to be the Mailo. Lo Hotsi Shivo. What it means to say is emphasis is not Al Al Kvasim. This as if to say that it's supposed to be the breads on top. Really the Kvasim are supposed to be on top. Al Shnei Kvasim was coming to the emphasis on Shnei. Because really in addition to the Shnei Kisei HaAtzaros we mentioned earlier there were also a Korban Oiloh that was brought. And the Oiloh was made up of 10 animals seven of which were Kvasim. So, there would have been a Hava Mina that when the Kohen does the Mitzvah of Tnufo with the Shnei Lechem he doesn't just do it with the Shnei Kisei HaAtzaros. Maybe he does it with the Shiva Kisei Oiloh. Maybe those seven Kvasim are involved as well. Kamashmuan Al Shnei Kvasim. But, not that it's on top of the Kvasim. It's not. Really the Kvasim are supposed to be on top. Emphasis more on shnay that it's the two quasim. The shao may tzevo, that's the part of the carbon that has a mitzvah of tnuva together with the shnay lechem, but the shiva quasim that was part of the oil or not. A third shao may tzevo or mincha shnay lechem or mincha shnay lechem quasim or mincha shnay lechem quasim or mincha shnay lechem quasim or mincha shnay lechem quasim or mincha shnay lechem. You can't make a lechem or mincha shnay lechem quasim and you can't make a quasim or mincha shnay lechem. You can't make a lechem or mincha shnay lechem because it says on the lechem and you can't make a quasim or mincha shnay lechem because it says on the quasim. So you know what you do? You put them side by side. That's what you're supposed to do. How do you put them side by side? So Chanina ben Chachinai explained it. He says you take the shnay lechem and you put it between the thighs, between the legs of the quasim and that's the way it was done. On my rebbe, my rebbe commented. He said mincha shnay lechem quasim or mincha shnay lechem quasim. If you were going to give an offering to a mincha shnay lechem you wouldn't take bread, put it between the legs of the animal and give it that way. It would be considered much worse. It wouldn't be a nice thing to do. Mincha shnay lechem or mincha shnay lechem quasim or mincha shnay lechem quasim and the base of mikdash is serving Hashem, the king of all kings. That's not a proper way to do it. You're not going to take bread, put it between the legs of an animal. Mincha shnay lechem quasim or mincha shnay lechem quasim or mincha shnay lechem. What you're supposed to do is you put one next to the other. So not literally one in the other. The way Chanina ben Chachinai said, but rather one next to the other. So rebbe said it's not so shver. Doesn't have to be on the quasim, it doesn't have to be on the lechem. You put it in but at the end of the day it says al. I mean the whole point is is you have to be mekayem al. I'm a liar. Chizdai or rebbe from Nuna of Amemar or rebbe Nuna or rebbe Chizdai or rebbe Nachman. It's a good kasha, but it's not a good kasha if you discuss it with rebbe because this is rebbe Nachman that comes up in other places in shas. The omer al basar. Rebbe holds that the word al means basar. Now it doesn't always mean basar. Most times it says in the Torah al it means on, but rebbe's shita is that al could sometimes mean basar and this will be another example where rebbe Nachman is going to tell you when it says al lechem or al quasim it means next time you learn the braisa of mincha shnay lechem the context over there is the head next to it. The didn't sit on top of the bread. The sat next to it. Now what does the Torah say? When I sat Rebbe that really means because that's the way it was. Main was from the fact that the Torah says that the that separated the and the was and we know it wasn't Rashi says the whole purpose of it was to separate between the wasn't that's not what its purpose was. So clearly it was a it was just a separation. It was a I the Torah says so says Rebbe you see from there that means sometimes some of Rebbe stole the suit to understand what he mean what he mean the wasn't on the top of the upon him says Rebbe because could sometimes be this would be a third time when Rebbe's world I'll means again it says the bread on the the on the bread says Rebbe because sometimes means so the bread are next to the the are next to the bread. It's only a if I'll means on top of but if I'll doesn't have to mean on top of then you're not going to have a at all. So the mission went on to discuss technically how the was done and going to elaborate on this. The first thing that the would do wherever there was a although if you take a look at the long suggest that maybe this is not referring to all but regardless says the how did happen number one you'd be so So coin would take the thing that he's doing to do for with and he would be my look. He would push it away from him who may be and bring it back towards him. And the reason he did that was the mission of to show that the new fur the carbon is being offered to the one share that he controls all the all the sides of the world. Of course I could just borrow my little mirror that he would take it and he would lift it up and bring it down to show the mission of that he's offering this to the one gracious borrow so to show he's giving it controls the controls and thus by doing this the symbolism is he's showing with his hands that everything that he's doing right now is being offered up to that really you don't have to do all four. You don't have to be and my little mirror once you that's enough. Once you that's enough because the same as that's is the mission of so you don't need a double symbolism. It's not the point is you have to show in the that the truth is being done for and that's done either by maybe or by my little mirror the both to be who may be and be my little who may be the point is lots of rights. The purpose of wasn't just to show what it is you're doing. It was different. The purpose of it was to protect meaning through the new fur and the idea was to make sure that no is going to come. So you take this carbon and you wave it in the direction of the and that prevents the rights my little mirror to make sure that there's no bad rains that are are going to come. You see you see from me me that's something that's peripheral. It's it's only big deal. I do what's but if it's not what do I have to be so worried about that right? Let me figure out what's first and then I'll work it's not so true because you see that you never despite the fact that never you see the it's it's lots there's tremendous scholars that are tied up in this midst of so was inspired and he said this is an interesting principle that we can take and run with and apply to other areas of that she midst of as that the same is true when it comes to the love of you my love you made you my love you made it and what's the significance you my love you made it you my love you made it you my love you made it you my love you made it the same symbolism that you had in you made it when the together with the we do the every single year it has on when he takes the when he would take his he would do the following but he would take he would taunt the so to speak and he would say that this that I'm taking right now this should be poking your eye this is is is something that I'm doing right now to show that I'm somehow better than you I have control over you but the it's not a good idea don't try this at home it's never a smart idea to provoke the the Satan to awaken the sleeping giant. So, it's better, even though did it, but it's not such a smart thing to do. We'll get back to that. Required to do the commotion. And the truth was done with the entire animals. Do it right. Because of it it was done only with the of the animal. So, really before we learn this next a little bit of background. And that is that there was a of with there was a with stating that there was a difference. The truth was was done only after the of the The mission said it. So, that yesterday. So, there was a with every It was done after the The whole of this week and now you're going to go ahead you're going to take different parts of of the Which parts? The They move them. That's the part that went with it. The That's the part that's been given to the And together the come top of the on top. That was the But the and they move them together there was a of The point is the truth was done with the animal after it. When it wasn't alive anymore. After the animal was already offered. The had a of being And being So, the would take these live and have a midst of And then after the there would be another midst of of Now, in the the only says the midst of by the while the The the source that we know that there was a of by the is learned out from the Shalmei Yachid. So again, the Shalmei Yachid has a mitzvah of tnuva, but it's only l'achar shchita. It's written in the Torah. The Shalmei tzibur has a mitzvah of tnuva both mecha'em and l'achar shchita. Mecha'em is m'furash in the Torah. L'achar shchita is not m'furash in the Torah. I know l'achar shchita from the Shalmei Yachid. It's being that I know and that the makor to the mitzvah of tnuva by Shalmei tzibur is from the Shalmei Yachid. Again, the tnuva l'achar shchita is learned out from the Shalmei Yachid that we have a machlokes with Rabbi and the Chachamim that's going to take us halfway to Daf Samech Beis on Yud Beis, and that's as far as this There was a chelek and one more point really between the Shalmei Yachid and the Shalmei tzibur. The Shalmei Yachid's tnuva, being that it was l'achar shchita, wasn't done with the entire animal. So it was done with the emurim and the chazon and the shok. The tnuva that was done with the Shalmei tzibur that's m'furash in the Torah, that was done mecha'em, was obviously done with the entire animal. It's alive, so obviously it's being done with the entire animal. The question is the tnuva that's going to be done with the Shalmei tzibur l'achar shchita, is it going to be done with the entire animal like the tnuva of the Shalmei tzibur that was done mecha'em, or is it only going to be done with the chazon and the shok, or really with the emurim and the chazon and the shok? Which are the parts of the shlamim that the tnuva was done when it was done with the Shalmei Yachid l'achar shchita. So Tanna Rabbanan, is it like Shalmei tzibur to do tnuva l'achar shchita? Clear. V'tnufa as in Moshe Rabbeinu. Rabbi says tnuva as in Moshe Rabbeinu. Look at the bottom Rashi, shlamim. You're supposed to do it with the entire animal. V'Chachamim say the Chachamim say b'chazon and the shok. It was only done with the chazon and the shok. Doesn't just mean the chazon and the shok. It means the emurim and the chazon and the shok. B'may kamifligai? Only Rav Chisda and Rav Amnun and Rav Amnun and Rav Amnun and Rav Chisda. This isn't just a very local machlokes, but rather this is a global machlokes. B'doyna meena meena, b'doyna meena, v'eeki b'asra kamifligai. What does that mean? Doyna meena meena means that if you're going to learn something out from something else, so you're learning A from B. So you don't just learn the basic halacha from B. You learn the halacha from B and all this if they cut them. You learn all the the halachas that come along with it. So if I'm learning A from B, when I apply B to A, I I have to take along the whole Shulchan Aruch of B. So however B is done, that's how it's going to be done. Don't mean all I keep after means I'm doing you know I learned the basic halacha. So if I'm learning A from B, the basic halacha I can take from B and apply to A. But now that I apply to A it's I keep after. This halacha is going to be governed not by the Shulchan Aruch that governs B, but rather by the Shulchan Aruch that governs A. Says the Gemara. A real life example of this. The Rabbanan say every Imagine you shall be like I shall be done by the shall be because in the Torah itself, the Torah only mentions true for by the snake say I shall be done with this doesn't say anything about I shall be done So it's done you know we're learning the true for I shall be done from the snake I shall be done with this from the shall be done and says the Gemara Thus, you now have to apply the whole Shulchan Aruch of true for I shall be done with this to the true for I shall be done with this I shall be done So it's true it's done you know we're learning the basic halacha of true for I shall be from the shall be done but at the same time it's I keep after Once we learned I shall be done with true for let's apply the principles the Shulchan Aruch of true for that the Torah said applies to the shall be done Now although the Torah said it by the true for that was done I shall be done but at the same time don't mean all I keep after so just like the true for I shall be done is I shall be done I shall be done that's way it's going to be done even regarding the trumpha that was done. Another word, the machlokes of Rebbi and the Rabbanan is the age old machlokes which appears in many places in Shas. Do we know or we don't know? Or don't we know the oikiva asra? Everybody holds do we know or we don't know. I am a talmid of the Rebbi. So, what's pshat then in Rebbi that holds that the way the trumpha was done lacham misha? What's kimosha hain? was done shlaimem. Says the Gemara behind ki hasam hasam davar shmatana l'kain. Av chocha davar shmatana l'kain. Do we know or we don't know means that you're going to learn the basic halacha of trumpha shalmei tzibur l'achas chita from shalmei yachid. Umina, you have to learn it with all the picture goods that comes along with the whole Shulchan Aruch. So, what's the Shulchan Aruch? So, if you ask the man on the street, he's going to say the Shulchan Aruch is you do the trumpha with the chazav a shaik. You do the trumpha with a emura. Okay, so so too the trumphas zivchei shalmei tzibur l'achas chita is also going to be done only with a emura. Says Rebbi, no, that's wrong. You know, you're not saying properly. The takeaway, the do we know or we don't know from zivchei shalmei yachid is not that you only do trumpha with the emura chazav a shaik. You only do trumpha with the davar that's matana l'kain. So, by shalmei yachid, what was given over to the kain? The chazav a shaik. Okay, so that's why that's all the trumpha was done with. But, by the shalmei tzibur, the entire animal was given over to the kain. I mean that was all because it was kodesh kodashim. So, I mean that was all given over to the kain. It's for that reason that the halacha is you would do the trumpha with the entire animal. So, says Rav Papa, even Rebbi holds do we know or we don't know. But, the question is what's the umina? What do I take away from shalmei yachid? I take away a a dry halacha that you only do trumpha with the chazav a shaik? No, I take away a a svara that you do trumpha with the davar shmatana l'kain. Okay, so davar shmatana l'kain by shalmei yachid is the chazav a shaik. The davar shmatana l'kain when it comes to shalmei tzibur is going to be the entire animal. Now, the truth is the words davar shmatana l'kain is a little schwach. I looked around, I saw that the Kohain Mucho a little bit because it's not true that the T'nupha of the Shalmei Yachid was done with Dovesh Matana L'Kohain. It was done with the Kohain Gadol which was the Dovesh Matana L'Kohain, but it was also done with the Kohain Gadol. The Kohain Gadol wasn't given to the Kohain. The Kohain Gadol was given to the Kohain. The entire Shalmei Tzibur was Dovesh Matana L'Kohain. There's no Cheilek that went to the Baylin. That's true because it was Kodshei Kodashim, it was only Nechlal Zichrei Kohuna, but there was certainly a part of it that went on the Mizbei'ach. I mean, if you're taking the entire animal, there's Dam that goes on the Mizbei'ach. So, you have to understand what will be better, that Loshon of Dovesh Matana L'Kohain, but the point is well taken. Either way, says the Gemara, "Rabbi Nassan Rabbi Nassan says a different T'shuva than Rabbi Nassan bar Abba bar Rabbi Nassan. Rabbi Nassan bar Abba bar Rabbi Nassan says, "D'I Meina like you asked for it, that's the case, the Halacha should be that by the T'nupha of Shalmei Tzibur Acharei Sh'chita, it should be Shleimin." Because what does Rabbi Akiva say for me? Apply it to the laws of T'nupha that we know by the Shalmei Tzibur. The Shalmei Tzibur's T'nupha that's before Sh'chita is the one that was done Mechain, the one that was done Mechain was obviously done with the entire animal. So, what's P'shat in the Rabbanan? The Rabbanan hold it was done only with the Kohain Gadol. By the time the Rabbanan Shalmei Rebu when the Torah talks about T'nuphas Kohain Gadol by the Shalmei Yachid, the Torah says Shalmei Heim, it's a Rebu, it's coming to Rabbis. Zichrei Shalmei Tzibur Shimon ben Shimon said in the Mishna, "Shlosha Minim, there were three Korbanos, two and Shalosh Mitzvos, all of which needed three Mitzvos." Shtein b'Chol Echad Shlishi Zei Me'at. Meaning, Rabbi Shimon said you could line up three Korbanos on one side, three Mitzvos on the other side. Two of the three Mitzvos will apply to each one of the three Korbanos. However, none of the three Korbanos will have all three Mitzvos applied to them. Eilu v'Eilu Zichrei Shalmei Yachid v'Zichrei Shalmei Tzibur v'Asham v'Tzibur. Those are the three Korbanos. What are the three Mitzvos? T'nupha Mechain, T'nupha l'Acharei Sh'chita, and S'micha. Says the Gemara, "Zichrei Shalmei Yachid T'un and S'micha Chayav." The >> Those are the two misses that it has. However, the Shami Yochid did not have Trufa Mecha. Mecha and that's before it's on the Torah. There's Trufa that's pointed out from the Doy me no. There was no Smicha by the Smicha Shami Tzeebor. The Trufa It had Trufa Mecha. But the Trufa Shochet There was no Trufa Shochet. Great Gamorah of you. Need Trufa Mecha. Mecha. Smicha Mecha. Mecha. So the time The Gamorah Mecha Mecha once I find in the And that is Smicha Mecha. Then Mecha I should know Trufa Mecha as well. What's the Mecha Mecha? From the Mecha Mecha. Mecha Mecha that has no Smicha Mecha. So the Shami has Smicha Mecha should still have Trufa Mecha. So the Gamorah says The Shami Tzeebor says the word by the Shami Tzeebor. And it's coming to me Mecha Shami Yochid. Mecha Shami Tzeebor Shami Shami Mecha Shami Yochid She ain't doing the Trufa Mecha. Doing the Smicha. Mecha Shami that has no Trufa Mecha. Smicha Shami doing the Trufa Mecha. So we're reversing the Mecha Mecha. We're reversing the Mecha Mecha. If you find the Mitzvah Smicha by Shami Yochid there should be a Mitzvah Smicha by Shami Tzeebor. Why? Why is it What's Why is it because you find him by Shami Tzeebor. if you have so we should have but there's only two that had a what are the two of the and the but the bottom line is it's two and it's not three thus being that was a and that is only two and that's how I know comes up to the one final a become had two what were the two it had but it didn't have they were I should not why a from shall have to it says it's coming they only has a of something else not what not that has no perfect timing one last turn around if you come if five people brought one carpet and so one person could do the on behalf of everybody else meaning we had said earlier that the of we saw this in yesterday's at length was done in conjunction with the that was being and the so how did they do it the would put his hand underneath the hand of the and they would put the thing that the was being done with on top of the the hand of the what are five people together bringing a should could bring not all a for example they can as opposed to but there are that could be so if five people are bringing a they don't all five start piling their hands up and and doing but rather person does it on behalf of the whole uh whole Kabbalah the Isha what about a woman call your main if I order a coin does the truth on her behalf again based on yesterday's that where we saw that a woman herself cannot do she's excluded her carbon is not excluded but she's excluded so what what does that mean if the Bible always has to do it and she's excluded and the carbon's not excluded there it says the coin doesn't have to be happy If somebody sent a carbon Medina say I am which is in and of itself a whole lot of sugar is a taste of the drama school of the bottom gets involved in all the kitchen related to a carbon in Medina say I am right one of the obvious somebody sent for example you know the question is if somebody sends a a carbon from Medina say I am do you have to be concerned that maybe it's not alive anymore if he's not alive that it's a commission you saw the It's one of the most amazing things that you have to do with this guy or the result is this this ties into famous maybe you don't have to say but either way so what do you want so what happens if somebody sends a carbon in Medina say I am kind of a coin does the truth on his behalf it's just two short and that is number one so we mentioned over here again the fact that a woman didn't do it and if a woman had to bring a carbon the coin was made of water truth is there's one exception to the rule there was one time that a coin did do truth on her behalf There is one exception when is that so it submission very good that you test based on a person in the data and the mission over there says that the mission the woman of course was the Bible of that's what Kasha that's the premise of the Kasha the Bible is the woman so she is her carbon she's the balance of carbon of the mission and And mission says clearly when she would bring her mission Kenaos, there was a mitzvah of tenufa. And how was the tenufa done? The way every tenufa was done. The Kohen put his hand underneath the hand of the Ishah, they would put the Mincha on top and they and they'd go ahead and they would do a a mitzvah of tenufa. So as much as we said that there's no tenufa by Bnei Yisrael when it comes to an Ishah, there is one exception to the rule and that is the Minchas Kenaos. So yesterday we mentioned that isn't there an Igiyur problem? What happened to the Is the Igiyur? So the truth is that Toisfos in Maseches Soitah daf kuf tes amud aleph there al hatar quotes the Yerushalmi and the Yerushalmi asks the kasha. The truth is Toisfos in our Sugya daf sameach aleph amud bais brings it Toisfos as well. Toisfos over there argues with Rashi. Rashi says that how was the tenufa done? With the Ba'alim and the Kohen. Did the Kohen do it or the Ba'alim did it? So Rashi, the way it was mefaresh the Gemara where the Kohen put his hand underneath the hand of the underneath the hand of the Ba'alim and together they did the tenufa. Toisfos has a problem with that because Toisfos says that if that's the case, it comes out that the yad Ba'alim was chaitzitz between the yad of the Kohen and the thing that you're doing tenufa with. And being that tenufa is an avodah, so lo choyra there's a chaitzitzah over you. You're not allowed to have a chaitzitzah when you're doing the avodah. As I said, Toisfos has a kasha. So Toisfos says Dibra Maskil Kohen Yachdav. Right here in Nachas Hamachalos amud bais "Lav dafka koma tachas yad Ba'alim manish." The Im Kankas if it was literally if the hand of the Kohen was literally underneath the hand of the Ba'alim, "Havaya yad Ba'alim chaitzitzah bein hakeliyuv bein yada Kohen." You know that I have a a chaitzitzah. So Toisfos is mefaul a little bit and then at the end Toisfos says "Uviyushalmi mashma this with Toisfos quotes the Yerushalmi." The "Haviy tachas yad Ba'alim manish." The Yerushalmi it's mashma was that way. "Oy the Kasina Gabi tenufa Minchas Soitah." Because Yerushalmi is in the first perek of Maseches Soitah. And he's handling the Minchas Kenaos, also known as the Minchas Soitah, where there was a mitzvah of tenufa by the Ba'alim which was the woman. And says the Yerushalmi and I quote "The Ein Adover Kiyur." "Lo choyra Balasham Bitmiyah." Isn't nice? Isn't it disgusting? Isn't it inappropriate for the coin to take his hand in the base of mikdash no less? Put it underneath the hand of the of the balance of carbon this woman to go ahead and bring it. And the Yerushalmi gives three to roots in. One terrace to Yerushalmi says is maybe mapper. They need sites. There was a little bit of a a mapper. They would put something very very thin in between the hand of the coin and the hand of the woman. And being that he wasn't touching the skin of the woman, but rather it was through this mapper, so that's why it's not clear. It's not a problem. Alternatively, maybe coin zakin. You bring an older coin. Someone that's already toshash coin. So, it's not going to bring me the hearer. It's not going to bring me the avera. So, the males are going to be prompt. Sounds a little bit from the Yerushalmi like in and of itself it's not such an issue. The issue is more what it can lead to. And as a result, if you maybe coin zakin, maybe that would be the way out. Then the Yerushalmi says I feel the team of Yael. It being that it's so short and it's going to happen in such a fleeting way, it could be the tahara is not going to be shut. But says the bottom line is what I see in this Yerushalmi is that it must have been clearly the way Rashi explained it. Because if it's not the way Rashi explained it, what's the Yerushalmi's kasha? Yerushalmi is asking a kasha to Rashi based on the fact that there was negia. Meaning there was literally one hand is on top of the other hand. So, whoever's hand is on the bottom, whoever's hand is on top, their hands are touching each other. Rashi had a problem with the hands touching each other. Because Rashi held there was going to be a But says Rashi that in Yerushalmi it's mashma ktsas. The Yerushalmi says the reason it's mashma only a little bit ktsas Rashi says because it could be really they both held it together. The hands weren't touching, but there was still a concern that maybe as they're you know two people are holding a a pot. So, it's very you talking that they can end up touching each other. But not that it's such mashma ktsas says Rashi that that it was like Rashi. But the bottom line is Yerushalmi already showed the shaila. Yerushalmi says how you able to do it? What you able to do tenufa? What happened to the gear?" And the Yerushalmi said to read the roots and either there was a mapa, that's the teretz, and the mapa somehow addressed the issue, or a koyen zakein, that's already kashash koyekh, there's no concern of yetzer hara, or being that it happened in such a short period of time, it's not something that you have to worry about. Now, the truth is that this Yerushalmi is very relevant lahalacha because, you know, a question that's often asked in in business settings, is it okay to shake a woman's hand, right? business settings, is it okay to shake a woman's hand? So again, I mean, you can argue that it's it's going to happen really, really quickly, etc., but it's not so pashet. You see the Yerushalmi was already worried with the two hands touching during the mitzvah of tenufa. Incidentally, you know, what if someone's wearing a glove, for example, right? There's a lot of stories, maaseh lecha from once upon a time where it was mushke, people wore gloves. But the But the bottom line is this is above my pay grade, but But the pashtus is it's a problem, and the and the pashtus is is that this Yerushalmi right here is a makor to this issue. But one other ha'ara, and that is that the Gemara discussed tenufa. And tenufa, you mayla u'meivi, you mayla u'meired. The Gemara said two pshatim, and then the Gemara said, "Rebbi Akiva ben Yaakov mamtli u'maasli." When he would shake his dalet meaning, which mirrors, parallels tenufa, he would say the following thing. He would turn to the satan and he would say, "Gira be'eina de'satana." He would taunt the satan as if to say by me taking the dalet meaning, somehow I'm showing that I have some domination over you. But the Gemara says, "Don't try this at home." "For what will say?" "Shudasi lesko rurei be'eina Because all you're doing here is is you're provoking the satan, and it's never a good idea to provoke the satan." The obvious question is, if it's not a good idea to provoke the satan, and the Gemara says, "Don't do this," why did Rebbi Akiva ben Yaakov do it? Right? It's a good kasha. Lo choyra, why did Why did Rebbi Akiva ben Yaakov do it? And it says, "I found in the Seder ha'Doros on Rebbi Akiva ben Yaakov's." Yesterday we spoke about the Seder ha'Doros of Rebbi Eliezer ben Yaakov. So this is on the Amora'im. the he asks this question, but he supports the question with the that pay out from the tomorrow over there talks about so when we have recently was one that asked the question of somebody has two heads, which head does he put his on? I had the baby was he mocked him he told him put him in the because what he asked him such a silly question and as they starting to put a person walks in and he tells my wife just gave birth to a baby and the baby has two heads and it's my first born and I have to get and I'm not sure do I give five do I give 10 right? So how many am I supposed to give Siamese twins like with 1977 etc. etc. So here we have not a lot of shots right? So you have another so you have a so you used to say every day give me the stuff. So this the used to say when he was in the used to say every single day says the one day before it happened it was the came down to this world he dressed up as a physical person as a human being as an also and he knocked on his door and he says I'm hungry I'm starving maybe you can help me. So he went he took bread and he went outside the front door and he gave him some bread. So the guy tells today today there's a lot to eat so he goes so today is a I'm going to stand at the front door and I'm going to nibble on a little bit and I know everybody's sitting down and I'm standing outside. Please invite me in. I was a little aggressive and okay so he brought him inside he sat down and he gave him food. So he put me on the couch everybody's sitting at the dining room table they're sitting with a fork and a knife and a Yeah, I want to sit down also like I know I see you brought him to the table. Me and as he's sitting there boy will start coming out of the sudden. And he started doing disgusting things. He was acting only was acting very very inappropriately. On my way. So play my total give shopper. So like a mansion sit down you spoke a little sharp to him. On my way. So he told him have a glass of So okay you know what I need a glass of wine that will calm me down everything is going to be fine. You have a glass of wine. He brought him a glass of wine. He didn't work out well. So that he started spitting. The people in the family started getting nervous. He starts making a total mess and he drops dead. The says all of a sudden a rumor spreads all of a sudden a rumor spreads. So going on and play my play my play my play my killed somebody. All right. So play my hears that he starts running. And he hit him in the base that was outside in the outhouse that was outside the city. Also the Sultan followed him there. And this person who had just died 20 minutes ago all of a sudden shows up. Now already play my had seen too much. I mean this was a nightmare. So the as when the Sultan saw how he was starting to get to play my he exposed himself. He says all right I'm not really a poor person. He showed him his ID. I'm the Sultan. So the says so play my tells the Sultan my time is up. So why do you do this to me? Why do you scare me like this? So he told him he says you know why I did it? He said because what you say everyday. You say and and because you say that that's why that's what provoked me and that's why I took a little bit of revenge. So he says so what should I say everyday? I have to say something. You sit down I need defense against the you know that's my way of somehow feel my I guess. I'm not sure. I guess. So he said that's what I'm doing. I need I need help against the eight Sahara. So he told him, "No, what you should say is lame a matter in the future. Say baby something. A little bit more adult. You should say baby something." So then later I saw in the safer in the he explains what the tell me the Belzer say he explains what the safer I got this. So he says on this that what the was trying to tell was is that was in the city as if he could take on the eight Sahara himself. That's wrong. Cuz you know it's not possible. What you supposed to say is baby something. It should be more of a lotion to feel either way this is the the exchange between but what started this? Why did the go after Primo? He went after Primo cuz Primo said in the end of the something. So afraid to say that he see that the says by us in the it's also incidentally in with the over there brings the lights So I have a says don't do it. It's not don't try this at all. It's not something that you should do. Why not? Because it's not good. You're provoking the and here I have a real life story with Primo. Where Primo used to say in the something and he provoked the something and and it was there was it was a very tenuous situation. So afraid to come out afraid to say that what's in the say that says two says one maybe is is permitted every day. Primo have a regular member call you more give you a the something. Okay, he did it every day. We didn't do it every day. We only did it on when he was taking the it says to say that I'm going to tell you a different something and I found it in the in the something something he says he was to the say that and that is the is false. I'm going to believe you. said something the same something is something. The something would shepherd with and something would shepherd with Korach, even though they both did very, very terrible things, but their kavanas were leshem shamayim. Satan and the Satan went after Iyov. Why? Even the Chazon Ish Baruch did not indict both Iyov, because the Satan saw that Hakadosh Baruchu was so impressed with Iyov, and he was showing so much love to Iyov. Omar, he said, "Chas veshalom, min sheleila rachamim usay davar." Says, "Till now, Hakadosh Baruchu's oyev was who? Avraham or Iyov?" It was Avraham. And as a result, Kol Yisrael has a yichus, we're bnei Avraham, Yitzchak, ve Yaakov, we're zera Avraham. Now that Iyov was was reaching such levels, and he was such an and he was on such a madreiga, so the Satan leshem shamayim was concerned that Hakadosh Baruchu is going to start shifting his love from Avraham Avinu towards the Satan. So, leshem shamayim, he starts provoking Iyov to try to get Iyov to be moreid in Hakadosh Baruchu. By doing that, Hakadosh Baruchu will remain with Avraham. Hakadosh Baruchu will remain with Klal Yisrael. So, the Satan was the one who instigated Iyov, and the reason he instigated Iyov, said Rab Levi, was leshem shamayim. He did it for Klal Yisrael. That was why he did it, because he did not want Hakadosh Baruchu to move his love from Klal Yisrael, from Avraham Avinu. That's Avraham. What about Penina? "Tischavi ki yasata tzarosa gam ka'as ba'avur Eema." Chazal say that every time Penina would have a baby, she'd go to Chana and say, "Look, I had a baby." And mom is rubbing it in a in a terrible, terrible way. And Chazal say that even though what she did at the surface seemed to be horrible, but leshem shamayim nischaver. Really, her kavanas, I think the Vilna Gaon says b'shem the Kotzker Rebbe that azaris is kenas zayin leshem shamayim. Right? Sometimes, the greatest rishus that you find is when a person is leshem shamayim. People blow themselves up leshem shamayim. If it's not leshem shamayim, you're not going to blow yourself up, right? So, there's this concept of sometimes it has to be leshem shamayim, because otherwise, what's motivating you to do it? But either way, but Penina was also mechaven leshem shamayim. Either way, says the Gemara, "Dorish Rab Achava Yaakov." So, Rab Achava Yaakov who was Rab Levi said, Believe you said Satan opinion the same as he went to Papunya. That's where he lived and he said this treasure that the Satan who seems to be the bad guy in the story with him was really the same as him. So also Satan the Satan the Satan came to Yaakov and gave him a and he gave him a kiss. He said I appreciate the fact that you absolved my reputation and that you went out and you publicly in Papunya that I'm not such a bad guy. That really my cover was you were the MS that already had said but he had He said it to the masses, right? And he gave him a so the Satan gave Yaakov a says and the you see and the Satan had a different relationship. They had a Satan they had a special relationship. He really owed him one. This was a so Yaakov knew he could always call a favor from the Satan if he needed to. As a result he was comfortable saying the Satan. See you're right couldn't say it and it's not something that we could do. You're not supposed to go ahead and say the Satan but Yaakov based on this Gemara for him to do this it would have been okay. I was just thinking one thought this morning and that is that it's interesting when did this happen? It happened on Kippur. That's what the Gemara says. On Kippur the story with the every single day with every single day the Satan and everybody sitting around they're eating and that's how the story played out with the Satan came after so the Satan seemed to have a special to come after when his seemed to be on Kippur. So remind me of the talks about Umama. Umama was a doctor and the Gemara says Sifta D'orokia, day they used to come to him from Shamayim, and they would give him shalom aleichem. Every single day he would get a good morning call from Shamayim. La Baye, Abaye would get a call mali yom hashabbos, every erev shabbos. L'Rava, what about Rava? Call mali yom hakipurim. He would get it every erev Yom Kippur. So we know whatever this machlokes is Abaye and Rava, the halacha is like Rava, except for the Yalkut Gadol. But you see that Rava only got it erev Yom Kippur, but Abaye was zocheh to it, Abaye was zocheh to it every erev shabbos. Abu Umana was even greater. Abu Umana got it every day. And that's of course the famous like Gadol Hador, the Gemara says "Kahu Sh'dayteih d'Abaye." So Abaye and Chalish Daas, who's this Abu Umana? I mean, at the end of the day he's a doctor. So why is this doctor, Abu Umana, being zocheh to something that I don't get? And the Gemara tells about the gadlus and the tzitzkus b'frat b'inyan of tznius that Abu Umana had, and as a result, the Gemara goes on and and this famous teshuvah from Rav Moshe, right? Rav Moshe said that even though doctors are allowed to do their thing and and and because they're tored b'um nosei b'shas hashachas and k'tzas d'kayin, and there it is, enough to be worried about tznius, but it's not so poshut. It's not like a just like a free rein that that a doctor could do whatever he wants under the the premise that it's okay, because if it's mamash nothing, then what was the gadlus of Abu Umana? The fact that Abu Umana was a tzanuah when it came to him being a doctor would not have been a big deal. So Rav Moshe in a famous teshuvah says "Toich d'varav" in a classic Rav Moshe teshuvah, not for this morning, but Rav Moshe goes and he proves from here that it's it's not so poshut. But either way, the bottom line is that Abu Umana every day, Abaye every erev shabbos kodesh, and Rava every erev Yom Hakodesh, every erev Yom Kippur. So you hear you see the Zevel Umana there. You see that on the one hand, the Satan has a special koach on erev Yom Kippur. The Satan came after Plimo went on erev Yom Kippur. At the same time, you see erev Yom Kippur is a mamash segulah for the tzaddik k'dusha as well. That you see that Rava gets a grace from Shamayim. When do they come down? This is not the Satan, obviously. This is the tzaddik k'dusha. When does it come down? It comes down on Erev Yom Kippur. So, Erev Yom Kippur, you see this Zelu Mazah playing out. The Satan has a special Koach L'chora coming to play my That's the Gemara Kiddushin Daf Pay Aleph. And then you see that the the Tzad Hakdusha also has a special Koach to come down. And that's based on the Gemara Maseches Taanis Daf Chof Aleph. Now, it's interesting that there's a We all know the the Mishna, the first Mishna in Maseches Yoma. Shivas Yamim Kodem Yom HaKippurim Mafriashin Kohen Gadol MiBeiso L'Lishkas Parhedrin. And Mafriashin Lo Kohen Gadol. What does the Mishna say? It says that they had a set up They had to be a a backup Kohen Gadol. Why? Because we're afraid that maybe the Kohen Gadol would become Tamei. If the Kohen Gadol would become Tamei, you have to have a backup. Somebody has to be ready to do the Avodah. Now, what was the concern? How would the Kohen Gadol become Tamei? We're afraid that maybe he would be not Maybe he would be Nimtza Keri. And if he became a Baal Keri before Yom Kippur, it would be a problem. And the And the question is And the question is, how are you talking? I On Yom Kippur, you're worried that the Kohen Gadol is going to be a Baal Keri? What's What's Pasha Shana such a thing? Not just that the Gemara talks about someone that's really Keri on Yom Kippur. So, what's Pasha Shana to do with a concern? There was a Hava Mina that the Kohen Gadol may become a Baal Keri on Yom Kippur. So, if you take a look in the Tiferes Yisrael and others on the Mishna that says Asara Nisim Naavgu BaBeis HaMikdash. And one of the Nisim was is that the Kohen Gadol was never really Keri on Yom Kippur. But it was a concern, but it was a miracle that took place that it never happened. He asks this question. What was that? Why is there a concern that the Kohen Gadol on the holiest night of the year maybe really Keri? Says the Tiferes Yisrael, it's Dafka because it's the holiest night of the year that he had to be concerned. And the reason is because there's always Zelu Mazah. And as a person climbs in his levels of Kedusha, the Satan has a Koach as well. Because it always goes Zelu Mazah. So, it's Dafka before Yom Kippur, the Kohen Gadol, after Shivas Yamim where he was BaLishkas Parhedrin. He's about He's about to be the Shliach Tzibur. He's going to go into the Kodesh HaKodashim. He's going to bring the Sa'ir LaHashem, the Sa'ir LaAzazel, the Kaparah Al Yisrael Al Nashim Chatos U'Visim. It's a When he's about to embark on this incredible level of kedusha, it's dafka at that time that the has a has an unbelievable cuz it always goes so you're right. Ordinarily, maybe I wouldn't even be so concerned, but it's dafka Yom Kippur when the is entering these when he's coming to levels of kedusha then now the Satan has a phenomenal cuz it's always so it's dafka now that we have to be worried. It's dafka now that we have to be worried that maybe the is going to be right carry the is going to be right carry below Yom Kippur. He's in SUCH A HOLY PLACE. EXACTLY, that's the point. Precisely because he's in such a holy place, the the Satan has such a and it's going to be so that's below Yom Kippur. On Yom Kippur there's a cuz the year is in a in a state of kedusha and you have the here you see it playing out in Kippur as well. Every Yom Kippur is the beginning of Yom Kippur my goodness but it's not even the point. Every Yom Kippur as the person comes closer to the Kodesh, so you see the kedusha is very very strong. That's that they give grace from Shamayim. You find that the of the Satan comes together. It's always hand in hand. And one pair of are two sides of the same coin because if if they're going to come to you and give you you missed that means there's a for the Satan to come down as well from Shamayim and dress up like an only and knock on your door. Either way, That's the connection with these two two worlds.