Menachos 92

Today's stuff is Managua's stuff Saturday base and we are at the Mishnah four lines from the top of Saturday base on a laugh. So the topic of today's stuff and tomorrow's stuff and the first half of the stuff after that is going to be the avoid of Smita. So one of the ancillary extra credit bigger components of the of a carbon was Smita. Loosely translated Smita meant that the ball carbon would go and he would lean on the head of the carbon the whole with all his might. Now exactly where on the head one hand two hands what does the whole mean? Did every single person that brought a carbon have to do Smita? No do they ever give Smita? What about the carbon of could Smita be done these are all the subtopics of the Sugiyama Smita and this is all what the noise say of the stuff is going to be for the next two dozen change but I think it's good I mean that this is going to be the topic of the next few days just to give a tiny bit of an introduction not a holistic introduction that is going to be the topic of the but just to make sure to understand a little bit what this idea of Smita is. So the first time Smita is mentioned in the is really the first time a carbon is formally mentioned in the tire. It's right in the beginning of and it's in Alec believe it or not possible the possible by a moist and that's possible that will be my Adam became and above all that people ask that's possible we jump right in in carbon I in the event that a person is going to bring a carbonoy minha bakar, zakhar tomim yakrivenu el pesach ayom yakrivoiser litzaino lifnei Hashem. So, if somebody's bringing a carbon oila and he's bringing it minha bakar, so the first thing he needs to do is is to take this ben habakar and bring it to the entranceway of the oila mayed. The oila mayed, that's where the avoida is going to take place. Now what? First avoida, visomach yodoi al roisha oila. This person who is bringing a carbon oila lirtzaino lifnei Hashem should now be somach yodoi on the head of the oila, the nirtza l'oil l'kaporah. And by him doing that, he's going to attain ritzoy. The purpose of the oila is to get kaparah. He's going to ultimately get kaparah. V'shachat es ben habakar lifnei Hashem pesach yakrivu bnei Aharon hakohanim es hadam. We know Chazal said is referring to kabalah. It also means halacha. V'zarku es hadam al hamizbeiach saviv. That's the gag al gag avoida. That's the zrika. V'chulu v'chulu, and the Torah goes on and it explains the rest of the avoida so the oila. And what if the oila was brought min hatzoin? And what if you decided to bring a mincha or sholam or chatas? That's all what's being discussed here in the beginning of Vayikra. But the very very first avoida that's mentioned is that the baal carbon takes this animal, he brings it to the pesach of the oila mayed, v'somach yodoi al roisha oila. And he does smicha. Now, what exactly does the smicha accomplish? So, you'll tell me, what exactly does the hakdara say more than accomplish? What does the zrika accomplish? This is all heebie-jeebie. On some level, this is all above our pay grade. Ain Ramban in the beginning of Vayikra and different Rishonim in different places. So, smicha is one of these esoteric actions that need to be done in the context of carbonus, which is something that's really a little bit above our pay grade. Stating that, if you take a look in Parshas Acharei Mos, by the avodah of Yom Kippur, so one of the unique carbonus, using that term loosely, that was brought was the sa'ir hamishtale'ach. And the pasuk says that Aharon HaKohen, who did all the avodah on Yom Kippur, before he brought the sa'ir hamishtale'ach, v'samach Aharon ashtei yadov al rosh hasa'ir hachai. He had to do smicha with both of his hands on the head of the live sa'ir. That's the sa'ir hamishtale'ach. V'hisvadah al kol avonot Bnei Yisrael. And when he did the smicha, he would recite vidui. And he would talk about all the aveirot that Klal Yisrael did. Pesha'im v'chol chatotam. V'natan otam al rosh hasa'ir. And he would take all those aveirot that he's being misvadeh, and he would place them on the head of the sa'ir while he's doing the smicha. B'shiluch yad ish itti el hamidbar. And then he would export, he would send out the sa'ir hamishtale'ach with an ish itti to the midbar. The next pasuk, v'nasa hasa'ir al kol avonotam el eretz gzeirah. The sa'ir, now that it just acquired, rachmana litzlan, all the avonot and the pesha'im and the chatot of Klal Yisrael, it's going to carry those avonot. It's going to bring it to eretz gzeirah. V'shilach et hasa'ir bamidbar. And it's going to go to the midbar, and we're going to go through with the avodah of bring the sa'ir hamishtale'ach. Here too, the Torah talks about an inyan of smicha. But just from reading the psukim, what it sounds like is, what the smicha did was the smicha took the aveirah that this person is trying to get kaparah for, it took it from his places, and it put it onto the places of the animal. As if to say that through this on some level what he's saying is what we say when we put this. He's saying I have the I'm doing some physical action right now. We are going to go from me and it's going to go on to the animal on which I'm doing this. The truth is I saw in the city of Iraq. So the city of Iraq which was written by the city of Iraq which was But you find really the concept of in other places of the Torah. Just to mention one in this the says I told you take your phone this is the other one and you should give him this you are you are you are you are you are you are you are you are you are This is the other one and you should give him this you are you are you are you are you are you are you are you are you are you are you And you should take from your height and you should place it upon him. The man who called us to mission was told to appoint the next leader and who's the next leader going to be it's going to be the known but you don't just appoint him. You don't just make a big order but you have to do this. Skipping several the says that was by this as you all of he did this. By the way this is the way and he commanded the instructor you should have known to do everything that told him to do. It sounds a little bit from the that the was part and parcel of how much took take his grace gate and he imparted it onto Yeshua ben Nun. The truth is, if you're not convinced from this token, this is a checkmate passage. It's the very end of the Torah. The very end of Parshas V'Zos HaBrachah, it's literally from the last one in the Torah. Yeshua ben Nun molei ruach chachmah. Yeshua ben Nun was filled with a ruach, a geist of chachmah. Why? Ki samach Mosheh es yadov alav. Because Mosheh Rabbeinu had done smichah. And because Mosheh Rabbeinu had done smichah, it's for that reason he was now all of a sudden molei ruach chachmah, exactly the way Mosheh Rabbeinu had done it. In fact, if you go back to Parshas Pinchas, as she says, "Vayismach es yadov alav." So, Rashi by Ayan Yafo, "Yosef Yosef Mosheh nistaveh." He did it by Ayan Yafo, and he did it much better than what Hakadosh Baruch Hu told him. Why? "Hakadosh Baruch Hu amar lo le'asot smichas yadcha." Hakadosh Baruch Hu told him to do smichah with one hand, "V'Hu asah bishnei yadov." He did it with two hands. "Piyrushei Rashi, va'asoy keilim molei v'gadol u'mulei chachmah." Mostly by Ayan Yafo. Because Mosheh Rabbeinu didn't just do smichah with one hand, but Mosheh Rabbeinu did smichah with two hands. So, ultimately what that meant was Yeshua ben Nun was going to get much more than what he would have gotten. Here says the Akeidah, the smichah has nothing to do with kochim, has nothing to do with aveiros. It has to do with chachmah. That's what it has to do with. It has to do with choyd, with shechinah. That's what's going on over here. But how is Mosheh Rabbeinu imparting from his chachmah, from his choyd, onto Yeshua ben Nun? The way he's doing it is through an action of smichah. Because smichah is some mahalach of how a person could take something that is in him and somehow impart it upon somebody else. In the context of kochim, what it means is a yid is carrying with him aveiros. So, the Eibishter gave him this incredible matanah tovah, the concept of a korban, where you could take an animal and you do smichah on the animal. And when you do smichah on the animal, you're taking whatever aveirah of an oisem, pesha, or chata'ah, it's going from you and now all of a sudden it's going to go on the animal. That is a little bit the Indian of what Smicha is. It's posture that this gives a little bit of a better punim to why it is that the plastic says that when the coin Godel did the Smicha on the Sorum Shalayach, he was misvader. Because really, if you think about it, the Smicha is this incredible cosmic action. You're taking these of various that somehow are distributed to Yona Shama, and you're making them go on this nefesh Avrahami. That's not something you can merely do with an action. That's posture. That would have to involve a level of chuva, a level of hakora that I sinned hatosi avisi pashati. And that's why the coin Godel, when he would do the Smicha, he had to be misvader. The truth is that it wasn't just the coin Godel when he did Smicha that was misvader. The Rambam says in the end of perek of hilchos ma'aseh korbanos, after the Rambam it describes a little bit what the Indian of Smicha says the Rambam, the kaysad soymayach, how exactly did he do the Smicha? Im yakorban kochi kodashim, so we'll see this more in the sugiyos mamiday. But sofin upon of lamayeriv, vasoymayach im iben mizrach upon of lamayeriv, umeniach shtay yoda ben shtay karnof umisvader. And he would say vidoy al chatoyis avin chatos, val osham avin osham, val oilam misvader avin aseh v'avin lo sa'aseh sh'nisay d'klaseh eitz a misvader oymeh chatosi avisi pashati v'sisi kach v'kach. V'chazalti b'chuva lifanecha v'zuka porasi. So the Rambam says that it wasn't just the coin Godel on Yom Kippur by the Sorum Shalayach that was misvader when he did Smicha, but every single Yid when he did Smicha, he was misvader. Just to bring this out a drop better, everybody knows one of the most famous Rambams, perek aleph aleph in hilchos chuva, where the Rambam talks about the importance of chuva. And the Rambam says that all the different things that you find in the Torah that were machaper, they were only machaper if you did sugar. They will only my copper if you were my father. Says the Rambam in the middle. The came by the hot toys for a show mice. The issue of a being carbon is saying I'll sugar go some I also doing them in my sugar cup and the carbon and the car didn't give them copper or actually ask for sugar. Until they did sugar be a swallow we do them and they said we do sugar never be swallow sugar total. So the Rambam when he goes through all the things that you would think worked maybe on their own. No, no, no, no, no, says the Rambam. It only worked with sugar. One of the things he says is the came by the hot toys for a show mice. They had to do sugar. They had to be my father. When did they do sugar? When was the video was be shot this week? You want to know exactly when it happened? It happened at the time of the Smicha. I don't know, but we'll see at the very, very end of today's after the last one of the day. The more is going to learn from a draw show that Smicha cannot be done on your day sugar. Almost every single aspect of bringing a carbon could have been done on your day sugar. That we just had done was done by the Kayan and shine in the Gamora sugar we did done sugar the Rahman. But at the end of the day, usually the job of the Bala carbon was to bring his animal to the base on nectar of pass over a mine and then the Kayan and took over from there. But based on one of six extra mentions of the word carbon and that we'll see in the day. Cuz I learned carbon and I will like carbon and I shall have a day. Only the Bible was allowed to do Smicha. You're not the Bible, you were not allowed to do Smicha. It's because the heft of Smicha is really it's the physical component of the sugar of the video. And that's something that you have to do by himself. Sugar it's possible you can't do I do sugar. Video it's possible you can't do I do sugar. Smicha which is part and parcel of that engine is also something you can't do I do just the end when the possuk introduces the concept of smicha it says the which is very much with this possuk because it sounds like the baal korbon is going to do smicha and when he does smicha he's going to get kapara. So what's possuk trying to possuk? The means after you do what's coming in the next several you're going to have to do the and the and the only then it's going to be but even that the doesn't love. You know why? Because smicha is an that's not so if a person never did the smicha and all he did was the and he would also be so why does the attach the idea of to the if smicha is then it's it's something that's not the much with this and but the although it's true that means the is not but what the did when he did the smicha which was he was he did that's something that is that's the we just learned that is that is something that is something that is something that is something that is something that that is something that's very if you look at the they said it's not in the of the korbon it's in the and the fire but the bottom line is it's the and that was something that happened the smicha so the was not so much it's more the that the used to do when he did the smicha but again you know one of the when you learn a like all the and right really this cool year stretch of is trying to have a little bit of try to visualize because unfortunately I would say no but it's not we can't bring carbonas. So, for us, it's very, very hard for us to somehow create a proper visual in our imagination. But, one thing I think is clear. The Yid, when he walked up to the Mikdash and he was taking his animal with him and he brought it El Pesach the first thing he did before he handed over the keys to the valet. Before he gave it to the Kohanim, he needed to go he had to do smicha and when he did smicha, this was not heebie-jeebie at all. Maybe there's a little bit of an above our pay grade component to how it works, but he was misvader and he would say avisiu pashati and he would say with buck tainer and he would understand that I should be the one that's going on the mizbeach right now and it should be my dam and my basar and my but they gave me this matana tova and he said that I could take this animal and this animal could be bimkomi and he would take that and he would lean it and he would press it upon this animal right now acknowledging that he has the avera acknowledging that it should be me but instead it's going to be this animal. The hergesh of the carbon was something that was very, very manifest in this avoda of smicha. The bottom line is on that note this introduction was a little bit longer than it was supposed to be. We start it's going to feel a little bit like yesterday's daf will be it not maybe as windy but daf and really another daf after that and even another half a daf after that related to of smicha. Four lines from the top of daf kal carbonis at tzibur all carbonis tzibur in bahem smicha did not require smicha with the exception of the par kol hamitzvos as Rashi says, is this is the para of all the mitzvahs. The soro and the soro, they were both carbonos tzibur. And they both required smicha. How do you know they required smicha? It's m'forash in the Torah. By both parshios that there is an inyan of smicha. Interesting, by the way, that the Mishnah refers to the soro as a carbon. So, the soro is it a carbon? It's not a carbon. So, there is conflicting mashmo'os from different places in Chazal. This Mishnah very much sounds like it's a carbon. Rebbi Shimon said, "Af soro Even the soro required smicha." So, the para required smicha, the soro required smicha, and the soro required smicha as well. So, carbon the other way around. Every single carbon required smicha except they are carbonos that did not require smicha. Finally, somebody the carbon from his father and he's bringing it now, the Torah says so, does he do smicha? Wasn't his carbon. Come ash on, yeah. The Torah says smicha. By the way, on the topic of a or maybe in the Torah, he brings the that his father was obligated to bring with his carbon. And if he not supposed to, but if he did tmura with his father's carbon, the tmura would be as well. So, today's daf is going to focus on the first part of the Mishnah, and that is called carbonos amen and smicha except the para of all the mitzvahs and the soro. Rebbi Shimon said, "Af soro as well." So, let's just define these carbonos even though we know what they are. The para of all the mitzvahs, the para That's when all of Klal Yisrael did an aveira that had they done it they would have been liable for kares. They did it because Beis Din made a mistake. So, Beis Din and as a result of that all of Klal Yisrael acted upon it, did an aveira. Instead of every single individual bringing his own carbon, it was one carbon a bull a very big carbon but it was one carbon that was brought and this was my helper on cloud Israel. So the Mishnah that's the other of the Syrian the one that went last and finally the way this is talking about where there was a basin and cloud Israel acted upon it and made a mistake but the wasn't just a but it was and that situation instead of bringing one carbon there were two carbons that had to be brought a pair like in every situation of but this part was actually an and the was a sort of another thing that the pair about and the sort of having common something that's going to play itself out in today's stuff is that the dam of both of those carbons the was not on the which is where almost all the were but it was on the opinion hence they are two of the very few of regardless as it relates to the of the in the who will see in the has a name it's is that every single carbon did not have with the exception of the parallel to board and the sort of according to it's the parallel shall see board it's the sort of and it's also the sort of talking about a that elaborates on this call carbon noise at sea board all carbon at sea board did not have sea foods me by all this voice who say avoid this call the shaman so all carbon at sea board did not have with the exception of parallel this voice and avoid this call have you done this year avoid this call in this call that the sea area did not have so if the Syria didn't have so that's me so who am I going to replace meaning you have two examples of a carbon do have the general rule is not that's the status quo you have two exceptions where yeah I don't hold the one of your exceptions which one Syria I hold there is no so who am I going to replace that with says Ruby the instead of having the carbon I have the what is even mean I have to replace your exception you have two exceptions I have one exception what's this whole premise that who am I going to replace your second exception with I'm going to give me the state of the two examples of a carbon required hence we're into this number two hence if Ruby doesn't have second he's going to have to figure out a way to replace the second of your shipment so shipment turned to and he told him how could you tell me that the is your second example of a carbon requires in we know needs to be done by the is that how it and by the who's the one that did this was a did this so if did this it can't be an example of a carbon that has cuz I don't know I'm not the of the now is making a big which is going to be the topic of the next 20 lines of that I don't know if one of them did not attain any through the it was meant for the rest of so if do this and I don't get so this can't be one of your examples of so you just said I disagree with your premise I don't I don't know I don't know what if they get if they get so very much it could be included in the smicha. Let's just hit the pause button for a second. We need to be aware of this gemara a little bit better. So, we have a braisa that essentially elaborates on the halacha of the mishna. And that is kol korbanos ein bahem smicha with two two exceptions. In the braisa, Reb Shimon says, what are the exceptions? Para baal kol hamitzvos and se'ir avodah l'Azazel. Reb Yehuda says, it's para baal kol hamitzvos and it's the se'ir hamishtale'ach. So, according to Reb Shimon, it's the se'ir avodah l'Azazel. According to Reb Yehuda, it's the se'ir hamishtale'ach. Reb Shimon tells Reb Yehuda, how could you tell me that it's the se'ir hamishtale'ach? V'cheira, smicha has to be b'va'alim. Aharon is the one who did the smicha on the se'ir hamishtale'ach and Aharon didn't get kapara. Yehuda said, I hear. I'm maskim to the halacha, but I hold that after Aharon did the kapara, so he did get kapara. If he got kapara using the va'alim, it's for that reason it can count. Now, it'd be very easy to make a tosfos over here. That this braisa sounds a little bit like shitas Reb Shimon is that there was no smicha by the se'ir hamishtale'ach. Kol korbanos hatzibur ein bahem smicha chutz mi para baal kol hamitzvos se'ir avodah l'Azazel according to Reb Shimon. And according to Reb Yehuda, it's para baal kol hamitzvos and it's se'ir hamishtale'ach. It's not true. It's not true for a few reasons. Number one, it's not true because Reb Shimon said in the mishna, Reb Shimon added af se'ir avodah l'Azazel. After the tanna kama in the mishna said kol korbanos hatzibur ein bahem smicha chutz mi para baal kol hamitzvos v'se'ir hamishtale'ach, Reb Shimon added a third. He said af se'ir avodah l'Azazel. So, right out of the gate, just from Reb Shimon in the mishna, we know it can't be true. But this is a good reason. It's not as good as the real reason. We just read the pasuk in the Torah. It says m'foresh that there was smicha that was done by the se'ir hamishtale'ach. So, that's pasht. There's no shidlin the world that the Sormagdalec has smicha. Okay, so what then is the shilo over here? The shilo is something else. The shilo is to do with a Mosha Mesina that said that there are two exceptions to the rule that a carbon seaborne does not have smicha. The Tana were trying to figure out what those two exceptions to the rule are. Rebi Huda opened up a and Rebi Huda said, I see it, it's staring me in the eye. I see in Parshas Vayikra that the Paro shall see but which is a carbon seaborne has smicha. And I see in Parshas Acharei Mos that the Sormagdalec which is a carbon seaborne has smicha. Said Rebi Shimon, that can't be what the Mosha Mesina meant. Parabola Kalamitsvaziya, but as relates to Sormagdalec, not. You know why? Because the essence of smicha is smicha by and the Sormagdalec wasn't done by so if it wasn't done by this is a little bit of a different type of smicha. If it's a different type of smicha, that's not what the Mosha Mesina is talking about. The Mosha Mesina is talking about the conventional smicha that the discusses in Vayikra and in many other places. That's not the Sormagdalec because the most integral ingredient to that halacha is stops by even not as we mentioned. But it's only that has to be done I mean that that wasn't so that's possible that can't be what we're talking about. If that's the case we have to be what the second one is. You want to know what it is? It's so that there's no shilo in the world that the Sormagdalec involved smicha. It's possible, it's a possible in the Torah and that's where Rebi Shimon means in the mission when he says after all this but in the brice when we're getting into the weeds a little bit more but but of brice is so we hear Rebi Shimon says that I want you to know as it relates to that Mosha Mesina which is the theme that underpins the entire as it relates to that this can't be the second one. I agree, I'm ready to the mitzvahs parabola Kalamitsvaziya but as it relates to the other one, you have it as sorry mishaliach cuz you hold that that could be proper smicha hands that I'm posing in the Torah that this must be the other one. I hold that that's not a proper smicha cuz smicha has to be the by Aaron and one of them not the by them. What then is the other one? It's the sero of the zoro. Okay. So just as it relates to a segue to now these next 20 lines which are actually going to go pretty quickly because the gamora is going to repeat itself believe it or not three times. So from here until the bottom of the arm pit is what we need to know. What is at the crux of the machlokes between Reb Yehuda and Reb Shimon whether we can count sero mishaliach. There's a few things going on here, but as it relates to if we can count sero mishaliach as a second exception to the rule which would be the obvious exception cuz it's a posing in the Torah. It's whether or not Aaron and one of got kapara from the sero mishaliach. Reb Yehuda held they did. It's a regular smicha. So gemiri stays smicha but it's clearly the par and it's clearly the par and it's clearly the sero mishaliach. Reb Shimon holds that Aaron and one of did not get kapara and that the one's doing the smicha. So he says it's not a proper smicha. That's the case, we have to find the second one. But really at the crux lies this fundamental shilo which is really a meseches Yuma dig shilo. And that is who got kapara from the sero mishaliach. Shitas Reb Yehuda is all of klal Yisrael and Rebbi Aaron and one of and according to Reb Shimon it's the rest of klal Yisrael Aaron and one of not. Now the background to this whole Indian is is that on Yom Kippur so the kohen gadol did the avodah and there were many korbanos that he brought and there were two tracks of korbanos. There were korbanos that he brought for himself and his family and there were korbanos that he brought for klal Yisrael and the sugias in meseches Yuma go through in a nuanced way which korbanos were mechaper for what. Our gamora now is going to bring a braisa that's going to give us the information that we need as relates to today's daf. One other thing that's kedai to chazer over before we start this next part of gamora and that is that one of the themes of the carbon of Yom Kippur was that they were for Thomas so in the event that somebody was told me enter the base of or if somebody was told me and he ate some of There's different permutations of it. He knew he was told me didn't know he was told me you did not right it's in the as well but the bottom line is We know that that was a big theme of the Kippur it's Play itself out in this place is going to be I'm here I'm here I'm here I'm here I'm here I'm here I'm here I'm here I'm here I'm here I'm here I'm here This is really whether or not was a copper For a number of that is really a copper We find that they argue this somewhere else into the price of this is this So it says in the Torah here's the whole thing The mix of This is the end of the day you know it's the end of the day this is the end of the day you know it's the end of the day you know You have to open the book for that So the mix of the day That's referring to Uh Thomas mix of the day of Or Thomas mix of the day of the day of the day of So if somebody walked in the state of the So the same day of the day of the day of the day of the day of the day of the day of the day of the day of the day of It's referring to The day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the This is the day of the Somebody was told me and he went too close to the day The day of the day of the day of the day of the day of the day of the day When it says in the day of the day The day of the day of the day of the day of the day of the day of When it says the day of the day of the day of the day of the day of the day of the day The day of the day of the day of And when it says the last day of the day of the day of the day of the day of The day of the day of the In this one day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day of the day And you know what's coming to teach me It's coming to say that they all get through the day of the day of the day of This is a little bit of a a tricky day of the day of the day of the day of the day of the day of the day of the This is the day of the day of the day of the day of the day of the day of the When The day of the day of the >> It's referring to the sa'ir hanas bifnim or the par of the kohen gadol. It's not talking about the sa'ir hamishtale'ach. Stating that we do have a pasuk that's hushvu kulan hakapara achas. And the only way it can work in the sugiyah with this one korban that's going to be mechaper everything is the sa'ir hamishtale'ach. Hence, this is a mekor that the sa'ir hamishtale'ach was mechaper for every member of class. K'shem shedam sa'ir hanas bifnim mechaper al Yisrael. Just like the dam of the sa'ir lashem was mechaper for kach dam hapar mechaper al kohanim was mechaper for kohanim. It was the dam of the par of the kohen gadol that was mechaper for the kohen gadol for his tumas mikdash v'kodashav. Sa'ir hamishtale'ach And just like the of the sa'ir hamishtale'ach of the sa'ir hamishtale'ach mechaper for klal Yisrael besides for the tumas mikdash v'kodashav. So too the viduy of the par b'sha'ar aveiros was mechaper We need the second k'shem of Reb Shimon. Reb Shimon says Reb Shimon says that just like as it relates to they got kapara from different places. As it relates to sha'ar aveiros which was the tachlis of the sa'ir hamishtale'ach the kohanim and the Yisraelim got kapara from someplace else. Reb Yehuda was coming from a hushvu. It says kohanim val kol am hakol y'chaper. hushvu kulan What are you doing with the hushvu kulan hakapara achas? You don't have one korban that's brought on Yom Kippur that's going to be mechaper for everybody. Says the Gemara, no, Reb Shimon knows in hushvu. Of course there's a hushvu. The fact that they all get kapara on Yom Kippur for all aveiros that's hushvu. But as it relates to exactly how they get the kapara each person is going to get his kapara in a different way. Here the Gemara gives a little later on comes out like this is strong as it relates to with the sa'ir hanosein befnim the sa'ir if I have any partial as it relates to the they got it with the par of Aharon as it relates to all the other aveiros eilu mechaprin bevidui sa'ir hamishtalei'ach they are pushful the kapara achas mamash that over the sa'ir hamishtalei'ach Shimon bar Yochai is not in this Gemara comes to other aveiros as well keihanim bevidui the par mechaprin the keihanim with the vidui of the par are going to get kapara in fact like we learned already somewhere else the third time we have this echad Yisrael echad keihanim echad kohein mashiach they all get kapara on Yom Kippur ma bein Yisrael ukeihanim ulekohein mashiach elah shehadam hapar mechaprin al hakeihanim al tumas mikdash ukodashav the chilik is the dam of the par is mechaprin on the keihanim for tumas mikdash ukodashav as opposed to the rest of klal Yisrael they get kapara for tumas mikdash ukodashav from the sa'ir hanosein befnim so the Rabbi from Shimon bar Shimon says no echad Yisrael ve'echad keihanim ve'echad kohein mashiach ma bein Yisrael ukeihanim ulekohein mashiach he's moisef to that it's not just as it relates to the tumas mikdash ukodashav but rather kashim shehadam hasa'ir hanosein befnim mechaprin al Yisrael just like the dam hasa'ir hanosein befnim was mechaprin al Yisrael kach dam hapar mechaprin al hakeihanim as it relates to tumas mikdash ukodashav and kashim shevidui shasa'ir hamishtalei'ach mechaprin al Yisrael for all the other aveiros kach vidui of shulpar mechaprin al hakeihanim as it relates to all the other aveiros as well but the bottom line is amar Rabbi Yirmiyah of Azelu Tamah that really talked away in this Mishnah Menachos daf tzadik beis is Rabbi Yehudah and Rabbi Shimon shitasayahu that permeates Maseches Yoma and that is whether or not the sa'ir hamishtalei'ach which was mechaprin all the other aveiros with the exception of Thomas ukodashav was a meant for all of Israel or was it meant only for the Israel? But that was meant for all of and although you find in the that the was between how the get versus how the rest of gets that's only with regards to the of whose was attained through the of and the power of the was but as it relates to cool and the all they all get through the was just like as it relates to we are in terms of how to get so too as it relates to we're also in terms of how they get this the bottom line is what again does it have to do with our because to the extent that the even for the well that means that when the says that the or the should do on the and they should do the that's a proper if that's a proper it's that's the second exception to the rule of carbon is in and when the we said there's no suspense we know exactly what they are it has to be there's no in the world it has to be the and it has to be the if however you hold that the did not get any through the well then when the talks about it's not the conventional it's a which means it can't be that the of is talking to that if that's the case the one I have the other one I don't have has to come up with a second one second one was the of either way so we just if you think about it, discussed and attacked half of the Mahlke's between R' Shimon and the Khakham. The half that discusses whether or not the sire Hamishtale'ach is the other exception to the rule that the Halakha L'Moshe MiSinai was referring to when it said that Sh'tei Smichot B'Tzibur. But, there's another half of this Mahlke's, and that is the sire avoid this Khakhavan. According to R' Shimon, the sire avoid this Khakhavan is that second exception. According to the Khakham in the Mishnah, who we know has a name in the Braisa, R' Yehudah, it's not. In other words, there's a second Mahlke's over here, and that is whether or not the sire avoid this Khakhavan had Smicha or didn't have Smicha. Truth is, at first glance, you would think that if the Par Elem Davar Shel Tzibur had Smicha, shouldn't the sire avoid this Khakhavan have Smicha? They're certainly very, very similar. By the way, if you go through the Rashi's over here in the Sugya, you'll see Rashi says that when we say that Par Elem Davar Shel Tzibur that the Par Elem Davar Shel Tzibur had Smicha, it doesn't only mean the Par Elem Davar Shel Tzibur, but it means the Par that was brought in the event of a Hei'ru Beis Din of Avodah Zarah. That Par was Layla, but it was also Korban Tzibur. And that Par Layla also had Smicha. And it's M'vuar in Rashi that that's Nikhlal in the Khutzman a Par Elem Davar Shel Tzibur. And that's why in the Halakha L'Moshe MiSinai of G'mira Sh'tei Smichot B'Tzibur, that doesn't count as two, it counts as one. But, here's the point. The point is just to bring out the much before we start this next part of the Sugya, and that is the Par Elem Davar Shel Tzibur means side the Par Elem Davar Shel Tzibur and the Par Layla in the event that it's a Hei'ru Beis Din of Avodah Zarah. Yet, the sire, the Khata'os, that not. And again, the question is what is the beer in this Mahlke's here, this other Mahlke's here between R' Shimon and R' Yehudah, and that is the noise say of the next part of the daf. So, the Gemara Braisa, Tanna Raba, >> This possuk is mentioned in Vayikra perek dalet possuk tet vav and it's talking about the par helam davashal tzibur. Mentions that there was smicha and who did the smicha? The ziknei ha'eida were the ones that did the smicha. By the way, this is going to be a little bit of topic of the daf but just to mention that smicha always has to be done by bylim. The ziknei ha'eida are the bylim. You bet that they're bylim. They're the ones who caused this whole mess, right? They were the ones that were over the tallu and as a result they are very very very much the bylim. But the bottom line is the possuk says ziknei ha'eida al rosh ha'par. The word ha'par bothered Chazal a little bit because really it could have said al roshai. Why do you have to chazer over the par? We know it's a par. Says the Gemara par ton smicha. We learn from here that the par requires smicha. The ein tzibur don't do smicha. This is the makor. You want to know how Yehuda knew that the tzibur didn't require smicha? He learned it out from the fact that par is ton smicha and the tzibur didn't require smicha because it says the word ha'par. Rav Shimon says, I hear the dik but I'm medayek a little bit differently. Par ton smicha beskeinim. The par required smicha beskeinim but the ein tzibur don't do smicha beskeinim. However, the tzibur did not require smicha beskeinim rather by Aharon. So Rav Shimon again leshitaso who holds that there is smicha by the tzibur but the dik of is not to tell me there's no smicha because there is smicha. There's no smicha by the ziknei ha'eida instead the smicha is going to be be'Aharon. So the Gemara asks you a kasha. Did Rav Shimon really say that? Did Rav Shimon really say that the smicha by the tzibur was really if we're going through this properly we shouldn't even be able to go right to right now. We should be jumping off the page. How could Rav Shimon say that the smicha of the tzibur was Reb Shimon say that the smicha of the se'ir of itz chavon was done by Aharon? Reb Shimon Tosefta made such a big deal in the previous Gemara that smicha has to be by yom right? Reb Shimon knew that smicha of the sa'ir hamishtalei'ach is not the other exception mentioned by the se'ir because it was done by Aharon and Aharon is not getting kapara. What does the se'ir of itz chavon have to do with Aharon? How did he become the by yom? It makes no sense in the world that he should be the one that's going to go and do it. The Gemara is going to ask the kasha on the top of amud beis but now the Gemara asks a different kasha. It'll ask you a se'ira from another braisa. It says regarding the sa'ir hamishtalei'ach that Aharon hakoin did smicha on top of the sa'ir hachai. And we learn from here chaiton smicha the in se'ir of itz chavon doing the smicha to Rebbi Yehuda. That it's not good the sa'ir hamishtalei'ach that required smicha as opposed to the se'ir of itz chavon not requiring smicha. This is Rebbi Yehuda Tosefta a little bit that holds that the se'ir of itz chavon did not require smicha but it's a different Rebbi Yehuda than that. It's a different makor. In the first braisa Rebbi Yehuda's makor is from the word hapar over here it's from the word achad. In the first braisa it's from the par helem davar shel tzibbur and the second braisa it's from the sa'ir hamishtalei'ach. Reb Shimon I know but we need Reb Shimon. Reb Shimon says chaiton smicha by Aharon. Says again I agree with the dikduk bemiktza. I agree there's a dikduk over here but I'll tell you what the dikduk is. That the sa'ir hachai meaning the sa'ir hamishtalei'ach required smicha by the koin gadol by Aharon but the in se'ir of itz chavon doing the smicha by Aharon el beskeinim. You want to know who did the smicha? It was the skeinim. So basically the Gemara asks Rebbi Yehuda a se'ira in Reb Shimon. It's a little bit of a se'ira in Rebbi Yehuda just in terms of makor but in Reb Shimon it's a much better se'ira. But in Reb Shimon it's a se'ira in halacha and we're daining shita Reb Shimon now anyways. So in Reb Shimon facing the Gemara a se'ira from the eish braisa Reb Shimon seems to hold that who did the smicha by the se'ir of itz chavon it was Aharon and in the second braisa Reb Shimon holds who did it? It was the skeinim that did it. Omrim Reb Shishaish. Reb Shishaish heard this kasha he said vetizbar. He said let me ask you seriously ach kamaitza mitratzei. Reb Shimon was a big Reb Shishaish was a big bakki in braisas. Reb Shimon is the Shishaish is the Sinai. So Reb Shishaish says you mean to tell me that you're even reckoning with this first price as if this first price is a real price. So, how could it be a first price? What's the outcome of the first price? Then when Shimon holds the that was done by the who did the Shimon was the one who was screaming from the rooftops that has been as relates to the Shishas traits are talking you have no choice. You have to do some reconstructive surgery on this. There's no way to make that price to work. Once we play with the wording of the price a little bit, I call you that is the easiest way to answer a sphere. Everything is going to be okay. So, this says Shishas is the way we need to properly present the initial price. A part. It says the either And from there we learn from the service come to the same Shimon I mean Shimon says then we don't learn anything from that part. You want to know the you can The deal can be from where that it says not even in the parish of the that it says by the and the deal can be a different deal. The deal can be this which is verbatim what Shimon said in the second price. So, so far so good. We basically took what Shimon said in the first price and we changed it to what Shimon said in the second price. Hence, this is not a sphere of Shimon. In fact, it's right. If you're saying two different things, it's a you're saying the same thing. Then it's not so give up. Shishas really answered the question. It's just a little bit funny the price because Shishas starts with the price of Shimon says no, I I just again, it sounds a little bit like the doesn't sound like they're talking to each other. So, we have to make this work a little bit. Shishas had to add a few the commonly Shimon Let me tell you Shimon was telling Shimon. You're coming out. You're being from the word that there is no that there is no smicha the Siyur Avodas Hakohanim I hold Siyur Avodas Hakohanim both smicha I hold they needed smicha. Now, he told Rebbe Yehuda I know what's probably going through your mind you're probably thinking I don't know some little cop some dick that the Siyur Avodas Hakohanim doesn't have smicha and maybe you remember it from the the good old days when we still remember Rebbe Akiva right the like by Rebbe we were from the five to me to Rebbe Akiva maybe you're remembering it from then right you have something in your head he says Rebbe Yehuda you're making a little bit of a twist let me tell you what you remember each meal and both smicha if you have something in your head that is a dick to be made that says Siyur Avodas Hakohanim there's no smicha let me tell you let me tell you what you're remembering you're remembering by Aaron this meal that there's no smicha by Aaron meaning the part of the tzibbur is I mean the service to Aaron smicha by Aaron so you could have thought that this Siyur right Siyur Siyur Avodas Hakohanim is maybe also by Aaron come Ashlam and then no it's not by Aaron rather it's by the skanim and the meal that you're remembering is not as opposed to the Siyur and to me it's a high as opposed to the Siyur but the bottom line is this is what Rebbe Shimon is saying in the first brisa Rebbe Shimon in the first brisa is saying verbatim what he said in the second brisa I would have made the first brisa the darshaning the word in the second brisa the darshaning the word how he come away each meal meal and meal meal meal that's basically the way Rebbe Shashes went ahead and Rebbe Shashes was me Yashiv the stira was me Yashiv the stira in Rebbe Shimon so what emerges is just from what we learned so far in this next part of the Gemara that Rebbe Yehuda who is with Rebbe Shimon with regards to the Siyur Avodas Hakohanim whether required smicha or not the Macharta Shitas Rebbe Yehuda that the Siyur Avodas Hakohanim does not have smicha is because it says the word extra by the part of the tzibbur and we learn from a par to be to be the sire. Rubashkin agreed it was episode but it wasn't from a par was from a high and it wasn't being the whole he was just being that the is not like by the rather it's not by the like the par but if you holding there's a very obvious question that jumps off the page if not the is going to give it right the kasha Why do you need a Why do we need this whole price in the first place? Why do you need to give me some source in the title that there's no by the love of the give me a but didn't say there's a that there's only two that have and the two are taken already. It's the with the and it's and it's the price of the sheet of that the of said there's no room for another one. Why do I need a mirror? This whole part of the seems to the first part of the seems to have addressed everything. We nailed the whole we said it's actually a human but we thought everything made sense. So what's going on over here? The there's a mess of only two and not three and I know what the two are I'll leave it to so I know what meaning let's say it's a little bit better. According to there's a what the second exception is cuz only has one before us in the title. So if you want to be what the other one is but according to there's no because I know two and I know what the two are in the title. So if that's the case right the of the typically and for the gives which is another way of saying about this whole of is only in the this whole was not really a real drasha, by the way maybe this would give a little bit of uh insight as to why Rebbe Yehudah forgot the drasha and he didn't remember it with such a clarity. This whole drasha was an asmachta b'alma. Anyways, this wasn't really the makarta halacha. This The ikku shitta is Rebbe Yehudah was based on halacha l'Moshe miSina. Either way, says the Gemara, "Eina chinnami, we don't really need this drasha to understand shittas Rebbe Yehudah. The answer drasha is an asmachta b'alma." Moving now along to Reb Shimon. We're focusing on the Reb Shimon part. Right, the Gemara, "Reb Shimon se'irei avodas kochavim bayis mikdash nolan." How does Reb Shimon know that the se'irei avodas kochavim required smicha? What does the Gemara mean? If you think about it, with all the Reb Shimons, the first version, the second version, Reb Sheishes reconstructing the first version, Reb Shimon never gave us a makor how he knows se'irei avodas kochavim needs smicha. All he said was is that there's no me'ut to be had from hapar and he had this like subtle dik that from hachai I know that the smicha, which seems to be a pre-established fact, that's required by se'irei avodas kochavim wasn't done by Aharon like it was done by that sort, but rather it was done by the ziknei edah. The way it was done by the par um davar shel tzibbur. But l'maisa, a far to get a makor, how you know the smicha by the se'irei avodas kochavim, that we didn't have. Now, with that dik of hachai seems to come after I already know that the smicha by the se'irei avodas kochavim is a far to get a makor. A kasha of Reb Shimon, "Se'irei avodas kochavim bayis mikdash nolan." Says the Gemara, "Naft k'ma d'tanya." We know from the following braisa. It says, "V'samach yad." "Al rosh hasa'ir." So, where does it say this? So, this is Vayikra perek daled pasuk vav. Again, it's always very helpful to know Torah topics when you learn kashas. But it says, "V'samach yad al rosh hasa'ir. V'shachat oso b'makom asher yishchat es ha'olah lifnei Hashem chatos hu." This is referring to the korban chatos that the nasi brought. So, in the event that the nasi did an aveira that required him to bring a chatos, his korban was a little bit different. It was a sawyer not a seer of his, but right, he had his own carbon. And it says over there that he had to do smicha. And it says has sawyer. What's the diuk? Why did it have to say a sawyer? It could have said the same diuk that Reb Yehuda made in the previous braysa. So, either way, says Reb Shimon or says the braysa, it says Reb Shimon seer Nachshon the smicha of Reb Yehuda. So, Reb Yehuda says, you know what the has sawyer is coming to be marbe? It's coming to be marbe another sawyer. There's another sawyer with a version of the third day. required smicha. This word has sawyer is coming to be marbe. It requires smicha as well. And what's that sawyer? It's the seer of Nachshon. So, what does that mean? Nachshon I mean Nachshon was the Nasi of the tribe of Yehuda. And he was one of the Nesiim that brought the carbonos Nesiim during Chanukah of the Mishkan and those next 12 days. So, the carbonos of Nachshon, and not just Nachshon, but of all the Nesiim required smicha. Says Reb Yehuda, how do I know that? I know from the word has sawyer. Reb Shimon, I mean Reb Shimon said, Reb Shimon seer carbon with smicha. No, it's coming to be marbe seer carbon with smicha. And by the way, this is the Reb Shimon, right? You could stop here. This is the makor. The makor is it says has sawyer and it's a different sawyer. What's the sawyer? It's seer carbon. Carbon, but the Gemara does not stop here. Says the braysa, Reb Shimon again call Shimon of the tribe of Benjamin. Any hot sauce whose dam goes with him, meaning all the hot sauces of Benjamin, to smicha, they required smicha. But the bottom line is the the seer of this carbon was one of the hot sauces of Benjamin. Reb Shimon used to say they all required smicha. The bottom line is, where's it learned from? It's learned from has sawyer. That's the short answer to the question. The question is, how does Reb Shimon know that seer carbon requires smicha? The answer is that it says by the hot sauce Nasi, has sawyer is extra. Reb Yehuda Reb Shimon hot sauce Nachshon. Reb Yehuda as opposed to Reb Shimon, right? Reb Yehuda that we already have two taken and that there's even a miut from an asmakhta l'mait that there is no smicha by the this year of this carbon. But Reb Shimon is marbeh from hasoyer not this year nachshin, rather he's marbeh this year of this carbon. But then he concluded Reb Shimon did with like a funny line. So Reb Shimon kol chotash nichnas dam lifnim to smicha. Why did Reb Shimon have to say this shaya? What was the point of saying it? Now if you look at Rashi, Rashi in the Savyad, so Rashi says the reason the Gemara holds there's no point in saying it because technically this is something that I already know. Cuz if you go through the cheshbon of all the chatoyis up nimiyos, right, really they're all sort of obvious at this point that their dam is going to or that those carbonos are going to require smicha. The par helam davar shel tzibur we know requires smicha. The se'ir avodas hakohanim Reb Shimon shita is requires smicha. Yet the par that the kohen gadol used to bring on Yom Kippur, that's a regular chatas yochid, it's for sure is going to require smicha. The only other one is the sa'ir la'azazel. That's a carbon tzibur, it was brought for klal Yisrael, and that was chatoyis up nimiyos, right? All the zrikos of the chatoyis that were brought on Yom Kippur were done in the in the heichal, right? Lifnei v'lifnim even. But these were all chatoyis up nimiyos. That's the only other one. And that other one, as we're going to see in a minute, the Gemara is actually going to chapter with a little bit. So the Gemara's kasha right now is, again, I'm just quoting a Rashi, that shaya Reb Shimon kol chatash nichnas dam lifnim to smicha, lamah li ha'eimra? What do I need it for? It's really not being most of anything. It maybe it's confusing us a drop. It's for sure not being most of anything. So the Gemara says that you want to know why he said shaya siman b'alma. It's a it's a siman b'alma. He said it just for a good way to remember. What does he want you to remember? He wants you to remember, says Rashi, that from hasoyer we're marbeh this se'ir avodas hakohanim and we're not marbeh this se'ir nachshin. This se'ir avodas hakohanim is a se'ir as opposed to the siranashan that was not. How would you remember what to be marbe from hasar? So Rav Shimon used to have this cheat sheet. Shahu Rav Shimon It's not being mechadesh a halacha. It's a siman But the kasha was is it being mechadesh a halacha that I didn't know? The answer is no. What's the point? It's a siman. A siman doesn't have to be mechadesh a halacha. It's just a good way to remember something and that's the whole point of that line of Rav Shimon. But the Gemara asks a kasha. The Gemara says sir hanase b'fnim. How do you know that from it's Rav Maybe we should be marbe the sir hanase b'fnim. Meaning the sir that was brought on Yom Kippur. Lifnim the sir Maybe that's what it's coming to be marbe. Again, it's coming to be marbe another sir l'smicha. A sir that I would not have thought. Rav Yehuda said sir Nachshon. Shimon said that it's not coming to be marbe the sir Nachshon. It's coming marbe the sir of the chachamim. What I have another option. I have another very good idea. Maybe it's coming to be marbe the the sir lashem. So the Gemara dummy the sir nasi. It can't be. Why? Because that sir that we're going to be marbe it makes sense should be similar to the sir of the nasi. The mechaber al various mitzvah y'doah. The sir nasi meaning the chatas nasi which is where this pasuk is mentioned. That's coming to be mechaber on a regular chayev krisus b'shaygag. Right? It's not talking about a situation of mikdash v'kodashim over this yediah no yediah. It's just a regular mitzvah y'doah. So it's mustaber that whatever we're going to be marbe is going to be for that as well. The sir of is a regular as opposed to the sir hanase b'fnim that was mechaber on tumas mikdash v'kodashim of davka in situations where there was no yediah kiyoduah. And being that that's the case so it's more mustaber to be marbe that. So the Gemara another kasha Rav Yona that Give me that is only two that well if that's the case, why do I need a what's the it's the same according to everybody there's a that there has to be two situations with the carbon that's going to we're trying to figure out what that second one is. One is what's the second one? Who does that the second one was the second one held that the second one is not the okay, so what is the second one? It has to be the that according to the of there having to be two isn't it then obvious that this should have to be the second one first stop typically is by the way what's the answer Just answer right now. What would you answer if we stopped the right here? We said we'll pick this up tomorrow. Like we used to do in the last right? What would you what would the answer be? The answer would be what do you mean? You just said that maybe there's another option the was an option right even after we had a the maybe from the what are the come out the had I know that that's not it the going to get to that but for now the says that if we have a why do I need a to be typically and this must be the second one so the says I'll tell you it's I need the that is only two and I need this dress as well going backwards. If all I had was the meaning what? If all I had was the that says the and I would have this dress that's my but also the that wouldn't be enough. Why would that not be enough? I would have thought I would think to be my if also known as the at the which I guess based on the same exact that we asked on a previous parent which parent parent call him and boys don't see this every day they were quotes the parent where we said that said to that three minute that required three minutes of it said that there are three carbon there's the regular carbon there's the and there's the and all three of them have two of three minutes which minutes two for me and two two for me so as it relates to the the meat requires two for me they used to take the breads and the and they did it needed like all the needed but there was no right it's not one of the that requires we appreciate that much better in today's so there was no now the asked the question but how do we why do we make a this is a question that the already asked the coding we used we used to make that's what the is doing now place the we used to make if you know you know we used to make we used to make this is what we used to make requires from the house of me into two for but the needed two for but not two for me yet two for me so it required two for me while it was alive for who what's the so the that require two for me so it should require two for me but the bottom line is what's the carrots to that that the asked that the gives you require the carrots is two for this only two if it's only two it's not three so that's why I need the two for me cuz if all I had was the two for me I had no I had no and I would also know from the first of the 13 minutes so for sure I need the okay but that wasn't the cash cash was why do I need the positive of the answer is positive you may I wouldn't know what to be mad about how sorry is my or I will not to be mad no we're going with the hill because it's mad but I wouldn't know what to be mad about come out and has and I saw her as what is doing the sauna see the as opposed to the sauna with me which was on and for that reason I need the hill I need the positive the bottom line is we have again we have the rule of the mission call carbon is fever in the district exceptions what are the exceptions so we have a very brief mission and then we have a bunch of braces over here in the at the end of this according to the two exceptions to the rule are the power home double that's the one that's in the tire and the second one is the sauna according to it's again the one that's in the tire that's the power hell and double and it's the sear of what is going to happen a few things number one is the by the summer it's in the tire it's not negotiable there's no way to even have this conversation the shower only is is that the other exception that was a lot of missing out there there were two exceptions is that the other exception what's that that was the first half of the it's totally whether or not the summer was for a lot of or it was only for the rest of of Israel what's the market of this whole business the market is there was a mission that were only two examples of a lot of mission in Sinai that required a mission one of them is mission in the tire the other one going to mission in the tire but according to me it was not mission in the tire in fact according to the other one was so mission in the tire that even though there was a price that had a half price the mission said it's it's not right it's not a mission m'kar geres about lashon hagmar. It's not even m'furash. All it is is an asmachta. As it relates to Rav Shimon, it's true there was a mesorah that there's a a third one, but what that there's only two, but what exactly that second one, that there was no mesorah for. And that's where Rav Shimon had to roll his sleeves up. Rav Shimon needed a drasha, and ultimately the drasha was from the parsha of the chatas nasi. The samach yodei al rosh hasair of Yehuda holds the rabbais. Ser nachshan, Rav Shimon Shita was the rabbais ser avodas kehoven. That's how he came up with his second exception. Now, focusing to the next part of the mishna. Kol minseiachin tz'michin chutz m'b'chor u'maiser u'pesach. So, all korbanos yachid require tz'micha with the exception of the b'chor, the maiser, and the pesach. So, when it comes to the korban tzibur, all korbanos tzibur do not, with the exception of the two shailos. Which two? As it relates to the korban yachid, all of them yeah, with the exception of three. So, b'chor, maiser, pesach were in the on the exclusion list of the previous mishna regarding the s'machim, it made it to the exclusion list here as well. The good mar now is going to bring a braisa. And the braisa is going to give us the makar how you know how you know that there's no s'micha by the b'chor, there's no s'micha by the maiser, and there's no s'micha by the pesach. Now, the background to this drasha is really mentioned in the top rashi and daf tzadik gimel amud aleph, but there are six times that the Torah mentions the word korbanai seemingly in an extra way in the parsha of the korban shlamim, even in in the context of s'micha. And it's from there, korbanai, korbanai, korbanai, korbanai, korbanai, korbanai, it's obvious that there's there's something going on over here. Now, Rashi says our sugia is only going to focus on three of the korbanos. The other three, that already is discussed elsewhere. So, we're going to focus on the three of the korbanos, and that's going to be the background that give away the three miyutim that we have. So, the good mar tanu rabbanan korbanai, it says the word korbanai, v'lo i have b'cho as opposed to a doesn't require requires you would have thought yeah why I would have made a match that's not called a is not born to require that is in addition to really requires carboni it says carboni again for I learned from here doesn't require I would have thought based on a couple match in front of there's no of it being the carbon that comes before the carbon that comes after it. What's the background to this? That's yesterday's stuff right the person that was counting and he instead of right drinking on the job he counted the ninth as the tenth and the tenth as the ninth and the eleventh as the tenth. So in that case you would think it should require and finally the carbon of the third carbon it says you have I would have thought should be included based on the in a there's no to bring a to a time carbon of Pesach. But the says I have a pure on all three of these this is one pure that fits all she came to with a pure like The has to additionally as opposed to after okay they have to remember from earlier in the but they don't have that was yesterday's stuff so we know that for sure over these three the all these are really all of why do I need these three carbonis carbon of this we mentioned the introduction that there's no by carbon of that you don't do smicha on the carbon of a guy and carbon is called by the carbon of smicha. If you have shoots from the bringing of carbon together, each person that can call the carbon you have to do a smicha. It's not enough that one person acts as an agent on behalf of the group. Every single person would have an obligation to go ahead and do smicha. And this concludes the first part of this two and a half daf series regarding the halachas of smicha. But as it relates to raid, I just want to go back to yesterday's daf and mention one or in a flood that I heard from Yididi Rabbi Yitzchak Chanan Lipschutz. And that is so the topic of yesterday's daf, it's not going to be hard, was the halacha of the nesachim. Kol carbonos at tzibur v'yachid to uno nesachim chutz min acharon v'hamaiser v'apesach v'achatos v'asham. The exception of the chotos and the asham of the metzora, even though the chotos and asham they do require nesachim. And the Gemara brought a long braysa and we did a deep dive a whole daf of Gemara darshaning this braysa the 20 or so drashas. There was so much going on. One of the things that the Gemara was marbeh in the braysa was the olos re'iyah and the shalmey chagiga. It says in the parsha of the nesachim o iv mo'adechem. V'asitem ish l'Hashem olah eved k'sali neder o iv nedavah o iv mo'adechem. And from the words o iv mo'adechem chazal said it's l'rabos the olos re'iyah and the shalmey chagiga. Why do I need a ribuy? Solkis daisa kamina I would have thought it's not being brought in neder and nedavah. So even though it's a carbon that's chiyuv to be brought in neder and nedavah, but right now it's not. Kama shma minah b'mo'adechem it's a carbon that's brought on a mo'ed. And being that it's a carbon that's brought on a mo'ed, so it's for that reason it's included in the halacha of the nesachim. The Shita Mekubetzes on the side of the Gemara asks a bomba kasha. Pesach is one of the carbonos that are nisma'it in the Mishnah from nesachim. Why don't we say that the carbon Pesach is included in open my other hand. I have every reason in the world not to include it because it's not open that even a dog. But just like the last three and the sham gig were included from open my other hand. So afraid to shoot a bit says why we also not married by the carbon Pesach from open my other hand. Just explain the cash a little bit better. The carbon Pesach even though it was brought on air of Pesach but it still would be considered a carbon of a moment. First of all it's eaten on Pesach but even more than that Do you do a there are masses that person that becomes an oval on Yantif so he doesn't start keeping a veil is until after Yantif. If somebody was sitting Shiva or solution before Yantif when Yantif comes it's so it's the veil is says the issue in him that the veil is of Yantif starts as relates to Pesach air of Pesach no the full Nagar in the beer grass says what's the Makar he says because the possible says in parishes Emma we said it in many times over Yantif I hope a little my other I sham. Mikra Kodesh the grace of my other by the other Moshes my other sham of the Israel 70 right? We say it in Kodesh in my other I sham in the parish of in my other I sham we mention by other they know to bring carbon Pesach so says the guy in that you see before in the parish of my other the third doesn't start from Pesach third starts from air of Pesach air of Pesach no this month that the carbon Pesach was born is already considered a month. So afraid to shoot a bit says why don't we say from open my other hand to be married by the carbon Pesach. So I don't know if you should say half of a fellow He said you know why? You know why? Because It's you do a that when there was the big tumult of Kalisher about bringing carbon is the other there so then it's if wrote in one of his farm the why is it that every single time the tumult came about it was always about the carbon Pesach it was never about one of the other carbon is. He said because there's a possible in the that says that I should make the sham for lawyer I'm not The right of the mission already said it's going to be no right of the higher. So, he said but it's in the whole idea bring the carbon as I said it should be dead on arrival cuz the carbon is supposed to be a right of the higher. And I already said that I'm not going to smell the right of the higher. But then it said that if you look in the Torah, there's only one carbon where it doesn't say right of the higher and that's the carbon Pesach. So, being that by the carbon Pesach there's no right of the higher anyways, that's why that was the only carbon. Even in the times of the mission that they told about maybe bringing up a piece of bias cuz that's the only one that you could bring the carbon. Where you don't have the clove of the right of the higher. out maybe the one this is cuz the carbon Pesach was all to be my client from my void of sorrow. But said it was a fun if you take a look in the past. the midst of the song is for a carbon that's last is right of the higher. The one carbon where there was no right of the higher. Was the carbon Pesach from over my idea. The carbon Pesach. Last is right of the higher last year can't be stopped saying a carbon right of the higher. Was only to be my sorrow. It wasn't a had as a result carbon by definition. Cannot be included in this past. It's true. It's included in the my idea. But it's not included right of the higher. Last is right of the higher last year. The