וערבה לה׳ מנחת יהודה וירושלים כימי עולם וכשנים קדמוניות

When they simple in his classic piece that we spoke about the last few days here in Parshas Noach. It's the third rate by this measure of Hakmah. So, one of the kashas that he asks is that the possuk says by Yarah Hashem and Yarah. And there's a Mishnah in the beginning of Parshas and then the Masachas that says ain rayach Yarah the bomb. So, Reme Simcha essentially how could it be Hashem and Yarah? The Yarah the Hakrovah of Noach was on a bomb and if it was on a bomb ain rayach Yarah the bomb. Now, Reme Simcha doesn't ask it as a kasha. He brings this as support as a riot to the sheet of the Medrish that holds that the Hakrovah took place on the Hakrovah of Yerushalayim. And as a smuchen to his token that he token the Zevach the Yarah the Hakrovah of Yerushalayim. We shown that says Reme Simcha just reading it again. I forgot the Zevach the bomb the ain rayach Yarah the bomb. How you come the Zevach the rayach Yarah. In other words, according to the sheet of the Talmud Bavli that holds that the rayach Zevach was a bomb. The Gemara Kuf Tes Vav in the Gemara Kuf Tes Vav Yarah Reme Simcha's kasha is a very very strong kasha. And that is to the extent that it was a bomb how could the possuk say Yarah Hashem and rayach Yarah. The Yarah it was Hakrovah as bomb and in Hakrovah bomb and Hakrovah bomb there's no such thing as as rayach Yarah. So, maybe you could say and this is a little drushy but maybe you could say al pi another measure of Hakmah that we mentioned so many times over the years. This is a classic Ben Noach classic. Ben Ben Noach classic. Handsome. At Sefer HaDairus. The and this is in the Hakdomah to Sefer HaYitzirah. My Simcha brings that everybody knows that the Kadmonim machlokes b'taamei korbanos, right? There was machlokes Rishonim as to the taamei korbanos. The Rambam and the Moreh Nevuchim famously said that the reason the Eibishter gave a mitzvah of korbanos is l'harchik leiv adam me'avodah zarah. The whole purpose was because people in the ancient world certainly had an yetzer to be over avodah zarah and there was this inclination to go ahead and take an animal and to serve it up to some sort of deity. That's a very, very bad thing. So, to be oiker avodah zarah from the taam and the tipshum that were the over avodah zarah, Hakadosh Baruch Hu gave us parah adumah. He gave us seder kodashim. He gave us all the laws of korbanos. It's ki'ilu doing a hakravah, but a kosher hakravah with a hechsher. And by you now channeling that urge to be over avodah zarah to Hakadosh Baruch Hu like this, you're going to distance yourself from avodah zarah. The Ramban in the beginning of Parshas Vayikra brings the Rambam and he doesn't like it. His lashon is vihinei heim divrei havai. These are mamash foolish words. You rap u'shever gadol b'kushya rabah al nikla. Yaaseh shulchan Hashem migo'al. She'einenu rak l'heitzei me'liban shel rishon hatipsh ha'olam. V'achas u'mar kim lech ish agorach nichaya. The Ramban says I can't believe the Rambam said this. The whole korbanos that the Torah calls are ach nichaya, etc., etc. It's all to be motzi from the tipshum and the rishonim. You're literally taking the shulchan of Hakadosh Baruch Hu and you're giving it some shiyachus, some nexus to avodah zarah. You're making the shulchan Hashem migo'al and the Ramban is me'arech, me'arech with all the things that he doesn't like about the Rambam. And then he says that there's no question in the world that when a person brought a korban, you were being po'el tremendous things in the olamos. First the Ramban explains it in a very deep way al pi machshavah and then he explains it, I'll piece it in the words of Reb Meisimcha, like only Reb Meisimcha could say. The Ramban ki hu le karev kol ha kochos The idea of korbanos is to be mekariv all the kochos the hu inyan electric ruchni. It's like some ruchni's thing or some spiritual electricity, quoting Reb Meisimcha. But either way, says Reb Meisimcha, so we have this big machlokes What was the purpose of korbanos? According to the Ramban, it was literally laharchek adam me'avoda zara. According to the Ramban it's an electric ruchni. le karev kol ha kochos says Reb Meisimcha. Maybe you could be machria. I'm going to be a kasha shlishi and I'm going to be machria benay and that is according to Reb Meisimcha the korbanos that were brought on the mizbeach in the Makom Hamikdash versus the korbanos that were brought on the bamos. I'm rather that the korbanos that were brought in the Makom Hamikdash that's electric ruchni. That's the karev kol ha kochos like Reb Nachman in Parshas Vayikra. But the korbanos that were brought on a bama meche taysi, why are YOU BRINGING A KORBAN ON A BAMA? IT'S NOT IN THE MAKOM HAMIKDASH. IT'S NOT IN THE Makom Hamikdash. It's like meche taysi, IT'S IN YOUR BACKYARD ON A NICE SUNDAY AFTERNOON with a frisbee. Like what are you doing? Like meche taysi, that's something that you should be doing. That korban says Reb Meisimcha the whole purpose of it the whole of it was takka laharchek adam me'avoda zara. That's what it was all about says REB MEISIMCHA COULD BE THAT'S WHY CHAZAL said re'ach nicho'ach bemizbeach ve'ein re'ach nicho'ach bebama. BECAUSE THE RE'ACH NICHO'ACH LIKE the Ramban yelled AT THE RAMBAM, THAT'S THE BIGGEST LIE IN THE WORLD THAT THEY EVER SAID from the korban. And Reb Nachman in the Mikdash where there's a toyala from the korban says Reb Meisimcha there's a re'ach nicho'ach. But the bama where the whole idea was laharchek adam me'avoda zara to be machria the person from avoda zara, well over there there's takka no purpose of it. That's not electric written. And if that's the case, this the is not written. That's what I meant when they said it's not written. They didn't write the bottom. One of the things they said is it's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. It's not written. IT'S NOT WRITTEN. IT'S NOT WRITTEN. IT'S NOT WRITTEN. IT'S NOT WRITTEN. IT'S NOT WRITTEN. It's not written. It's not written. It's not written. It's not written. IT'S NOT WRITTEN. IT'S NOT WRITTEN. IT'S NOT WRITTEN. It's not written. It's not written. It's not written. It's not written. It's not written. It's not Says R' Mayasimcha, "U'v'zayna skali soy." What does that mean, "U'v'zayna skali soy?" Sounds like this was more than just a K'dusha of R' Mayasimcha. He says, "U'v'zayna skali soy." It was revealed to me a secret from R' Chaim Koin. Such a dover peleh. And that is that the whole inyan of Bamos was like the Rambam. It was lehavdil ad me'od me'avoda zara. That was the whole purpose. That was the whole tayeles of Bamos. Lehavdil ad me'od me'avoda zara. We know that after Churban Bayis Rishon and Anshei Knesses Hagdola mevatal yetzer avoda zara. Once they were mevatal yetzer avoda zara, there was no purpose anymore to have korbanos on a Bama. And it's for that reason, even if you hold K'dusha is showing us K'dusha inside of our K'dusha of the world, there's still an ISSUE OF BAMOS. NOT K'DUSHA OF THE MIKDASH. IT'S A WHOLE DIFFERENT INYAN. It's based on the Gemara in Chaggiga, the Gemara in Yoma sameach tes, that the Anshei Knesses Hagdola, they were mevatal yetzer avoda zara. And being that they were mevatal yetzer avoda zara, there's no tayeles in a Bama because the whole inyan of korbanos Bama is lehavdil ad me'od me'avoda zara. Ain re'ach nicho'ach b'Bama. So, why are you doing it? You're doing it because of the RAMBAM IN THE MOREH. IF YOU'RE DOING IT BECAUSE of the Rambam in the Moreh, there's no reason to do that. Once there's no yetzer hara avoda zara. D'varim mishlamim. Either way, this is what R' Mayasimcha said. So, maybe again, I'll be darsh, maybe you could say The Chasam Sofer, and this is in Toras Moshe in the Haftorah of Parshas Zachor. He brings a Medrash. The Medrash is in Vayikra Rabba Zion Daled, Parshas Tzav. We say in Shmoneh Esrei three times a day, "For over Hashem minchas Yehuda v'Yerushalayim kimei olam u'chishonim kadmoniyos." Says the Medrash, "For over Hashem minchas Yehuda v'Yerushalayim kimei olam, eilu y'mei Noach. U'chishonim kadmoniyos, eilu y'mei Hevel, shelo haya avoda zara ba'olam." We daven to the Eibeshter, "For over Hashem minchas Yehuda v'Yerushalayim," that the mincha of Yehuda and the mincha Yerushalayim should be so sweet. It should be so areiv by you. It should be so not in by the Aibershta. It should be kima oilam kaminias, like the korban, the korbanos that Noach brought, and like the korban that Hevel brought. Says the Hilchos Shabbos if there were inyan, what's the pshat? Okay, the Rambam and the Moreh gave a reason for korbanos. Because the Rambam and the Moreh gave a reason for korbanos. Shelo yidaber Torah ela keneged yetzer hara. Shelo yismach b'chaim lesheim kedai umaritzef oilam hazeh. Aber in cheifetz Hashem ba'oilam kulo. Aber the Ramban says the Chasam Sofer gave a different reason. Heishiv oilam. Ela tam hazeh poshul oilam lehavin odem leTshuva. That's the one side, and then the pshat on the side. Aber al derech emes yesh b'seis oilam ikar kima sh'kividei so ain sham the way the Chasam Sofer paraphrased. Doesn't say alei ch'ruchni like R' Meir Simcha. Yesh his nuschaos that he uses to explain the sheet of the Rambam and the sheet of the Ramban. Aber zogt der Chasam Sofer, I'm not being machria, but on some level they're both true. We have the mahalacha of the Ramban. The Ramban. And we have the mahalacha of the Ramban the Siyata. The Ramban the Siyata, right? So you have these two great mashichas. And oilam they're both true. There's there's emes to both of them. There has to be some sort of emes to both of them. But says the Hilchos Shabbos, says the Hilchos Shabbos, that means that every time there was a korban that was brought, on the one hand this korban was coming to to the Aibershta. It was a p'nina of a site oilam sh'ikikar kima sh'china. Right, you have all the tifer tifer inyanim that are mentioned in the Ramban in parshas Vayikra. But there was another element to this korban. The other element to this korban was that it's also to be marachek ha'odem me'avodas zara. Being that part of this hakrava was to be marachek the person from avodas zara, that took away a little bit from the areivus and the ne'imus of the korban klap yakar leshavacha. Aber and we may not have said the was no in the world started the heaven with before and comes out of THE TABLE THERE'S NO ONE ELSE THERE AND HIMSELF IS A TOLD ME AS ALL THE KEY AND BEING AT THOSE TWO POINTS THERE WAS NO IN THE world and being that at those two points there was no in the world so the carbon that were brought by AND BY RESPECTIVELY DIDN'T HAVE IN IT THIS dimension of the WHAT ALL THAT WAS WAS A LECTURE ALL THAT WAS was the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the the site and if that's the case we the I saw in the site of the site of the in a footnote he mentions this site of the site of the and then he says take a look in the and the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the also said this is this is a very site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site site of the site OF THE SITE OF THE SITE OF THE SITE OF THE SITE OF the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the site of the So, the carbon was only for If it was only for carbon, that's the sweetest carbon. It could be that it's true in and it could be the sheet of the is that even the was a bomber and the they were governed by all the of how you're supposed to bring a carbon as a bomber. But again, when he brought his carbon, there was no Indian of being like other desire. It didn't exist. There was no such as. I can't make things cuz we understand those are the sweetest carbons that were ever brought cuz there was nothing else. If there was nothing else, those carbons the of those carbons were for and that's why those carbons despite the fact that they were brought on a bomber and then they were brought on a bomber. But I don't know if I could only go to the that suggested this Indian that it could be at that time at that time where there was no Indian of being AND I THINK IN THIS POINT is this carbon's right? Is the purpose of this carbon right now to give some look at OR IS IT NO, CARBONS WERE IN A DAY WHERE THERE was no other desire. That's But there's no other desire then by definition it had to be a a carbon of a By the way, just to brisk this a little bit, right? There's an idea of a carbon being brought in the that's also not That's right. Right? And it's famously said that's why the struggle to bring carbons was always the carbon The was always the carbon was the one carbon that doesn't say that the carbon that was brought on the mizbeach that didn't have say the this is a carbon that was brought on a bomber that didn't have because the whole Indian of it not having a is the fact is the fact that there's a in the world and that's what the carbon does it's and that's why eats this carbon and it wasn't just by the way there's a little bit of a deeper appreciation for those very last words of that we say every day but again to appreciate what the was read the next by and says I understand man man has his shortcomings we all have our shortcomings yet I swear I'm never going to harm mankind again the way I did it I'm going to have a whole another attitude a certain sensitivity with the understanding of the way of like the times of that would have thought there's such a big in those two that talk about coming years like the times of a time where it's going to be with going to be removed from the world and really all our that could be any more it's going to be 100% by the way