(א) בענין ובמקדש נעקד יצחק

So, as it relates to raid, so, 2 weeks ago, Parshas Noach, we went through in the raid bites some of the kashin of Parshas Noach. The Torah says that when Noach emerged from the table, the very first thing that he did was Noach was blessed by Hashem. Vayel olois. And b'siyata d'Shmaya, we went through different inyanim that the achronim discuss as it relates to the korbanos, the mizbeach in general, the kashin of Noach. This week's parsha is Parshas Vayeira, and I think it's kedai to continue on that theme, very much may inyan the inyan b'oiser inyan, and focus on the kashin digger parsha that's mentioned in Vayeira, and that is of course the Akedah. So, the story of the Akedah, which is a a story that literally is guiding us through the shver galus, has so many components to it, but there's a very kashin digger component to it, and I think it's kedai to go through different inyanim. We'll start tonight, b'ezras Hashem, and we'll try to be mamshich with a part two and a part three during the course of the week. Rebbe Meira Leib Soloveitchik, in his shiurim al haTorah, asked a bomba kasha on a Medrash Shir haShirim in Parshas Vayeira. The Medrash says that when Hakadosh Baruchu told Avraham Avinu, "Kach na es bincha, es yechidcha asher ahavta, v'aleh oihu sham l'olah." And I want you to go there, and you should bring him as a korban olah. Says the Medrash, Rebbe Yehuda bar Simon omer, omer l'fanev, Avraham Avinu turned to Hakadosh Baruchu, and he said, "Ribono shel olam, yesh korban b'lo kohen? Is it possible to bring a carbon with out a cohen? I'm not a cohen. How am I supposed to go now and take my son Yitzchak and bring him as an oila? To bring a carbon, you have to be a cohen. I'm like Hakadosh Baruchu. Hakadosh Baruchu told him, "Kvar minisiicha she tihiye cohen." I already took care of that. I preempted your question. I already appointed you as a cohen. Hadol k'siv, that's what the pasuk means when it says in Tehillim Kapitel kuf yud, "Ata cohen l'olam." You are a cohen forever. Smoran this medrash that Avraham Avinu's first reaction to Vayalech Avraham oila was, "How could I bring my son Yitzchak as a carbon oila? I'm not a cohen. In order to bring a carbon, you have to be a cohen." And the Eibishter said, "You're saying good. However, kvar minisiicha she tihiye cohen. Hadol k'siv, ata cohen l'olam." Truth is, this idea is expressed in other medrashim as well. It's in a Sifri, it's in Pirkei d'Rabbi Eliezer, that Avraham Avinu had to be established as a cohen in order for him to be able to execute his mitzvah of the Akeidah. And R' Meir Levi asked, "That I don't understand. We know, the Mishnah says in the end of Maseches Zevachim, that as much as it's true that in order to bring a carbon on the mizbei'ach, you have to be a cohen. But that's only true on the mizbei'ach. However, b'sha'as ha'dar bamos, when korbanos were brought on bamos, there was no requirement for the person bringing the carbon to be a cohen. In fact, the Mishnah says, "Achalei kam Mishkan, who used to do the avodah? The b'chorim used to do the avodah." It was dafka mish' achalei kam Mishkan, it was nischadesh halacha that moving forward, now the avodah is going to be done by a cohen. So, R' Meir Levi said, "What was Avraham Avinu's tainah?" And the Eibishter was maskim to the tainah, that how could I do the Akeidah? I'm not a a cohen. Why do you have to be a cohen? This is not in the Beis Hamikdash. This is not the mishkan. This is actually a mishkan. The that kadosh being brought on a bama. If that kadosh being brought on a bama, you don't have to be a kohen. Now, if anything, what Avraham Avinu should have asked was, am I a bachur? Am I not a bachur? You have to know, but this is not the right sugia. What's the taina on my layer kadosh baruch Hashem in sichas de kohen? Right? Ish kohen ba'alei kohen. The kohen, this was an akravas bama. And to the extent that this was an akravas bama, the kohen is not something that requires a kohen. And when Mayor said that the emes is, the kasha is even sharper, because that parsha this is not the first time Avraham Avinu ever brought a korban. The beginning of parshas Lech Lecha, the pasuk says that Avraham Avinu built an mizbeach, right? Vayehi v'yom shom mizbeach. Vayikra b'shem Hashem. Now, the Ramban says, what does it mean vayikra b'shem Hashem? That he was being mikarev rechokim. But the kohen ain mikuyam in the pshuta. That the mizbeach was meant for korbanos. So, it's you talking in a mishtaber. This is not the first time Avraham Avinu is bringing a korban. And Avraham Avinu has never seemed to have an issue about the fact that he is not a kohen. Punkt now, valehu sham lo ilo am al efon Avraham Avinu ish kohen ba'alei kohen. And Avraham is maskim to the taina. The kohen, it's a bumba kasha. So, Mayor Leiby said shot based on something that he heard from a great Eretz Yisrael diggoyan who was a talmid muvhak of the Brisker Rav, Rav Velvel Chechik. Velvel Chechik is incidentally featured very prominently in this forum of the Mishmeres Levi, Rav Moshe Mordechai Shulsinger. He always refers to his uncle, the great goyan, Rav Velvel Chechik. In fact, in Mishmeres Levi, in meseches Zevachim, this is a madura kama, at the very, very end of the sefer, it's kima'at the last tickle. It's siman kuf ain ches. He brings this ovda as well, that he heard from his great goyan, his uncle, Rav Velvel Chechik. So, maiseh sheya kachai, Rav Velvel Chechik was once in a mis medrash, and it was parshas Vayeira, and the way over to the griz and he asked the griz a kasha. Everyone knows the possuk says that after the told me that you have to do a so looks up and he sees an eye and he sees an eye and he sees an eye and he sees an eye and he sees an eye and he sees an eye and he sees an eye and he sees an eye and he And we know that one of the unique related to a carbon aisle is that it required have shade and then after have shade you had to do that the mission is that there was no have shade on a carbon aisle that was brought on a bomber. And being that this carbon was being brought on a bomber, right? There was no mission, there was no base on Mcdash. So if that's the case, if that's the case, the the Velvel Chechik asked the Brisker Rov, why is there a have shade going on over here? What's this evil going on over here? Then it says pure good rebel Yezers Mavor that not only did Avraham Avinu do have shade, but he took the skin and a gartel was made from it. And years years later, generations later, centuries later, Eliyahu Hanavi would get a hold of that gartel. And this would be his magical gartel that the Nabi talks about. It came from the skin of this aisle. But the bottom line is that was his kasha. Where is the have shade over here? So the Brisker Rov told him, so the Brisker Rov told him, that if you take a look at the Rambam in Hilchos Beis Hamikdash Perek Beis Halacha Aleph and Halacha Beis, we've mentioned this Rambam a few times. Hamisbe'ach Mekoyem Mekoyem Meyoser, right? The Misbe'ach, it's Makom is very very precise. The Im Meshaneh Im Mekayem Lo Oyel, and you never let him make the Misbe'ach in a place that's not in that very precise place. Shenemar V'zeh Misbe'ach L'Oylos Yisrael. U'vemikdash says the Rambam, Nekad Yitzchak Avinu. Shenemar V'lech L'cha El Eretz Hamoriah V'chulu V'chulu. Then the Rambam continues, Mesorah BiYad Hakol, this is a Mesorah that everybody has. Sham Makom Shebarah Avraham Avinu Shel Adam Hamisbe'ach L'gein Aradno, Hu Makom Shebarah Avraham Avinu Shel Adam Hamisbe'ach L'Oylos Yitzchak. That the place that Dovid Hamelech built the Misbe'ach when he bought the Har Habayis from Aravnah Hayevusi, that's the place that Avraham Avinu did the Akedah. Hu Makom Shebarah Avraham Avinu Noach Shel Adam Hamisbe'ach, that's the place that Noach built his Misbe'ach when he emerged from the Teivah. Hu Makom Shebarah Yitzchak Avinu Shel Adam Hamisbe'ach. of heaven. That's the Mizbe'ach the kind of heaven brought their carbonos. That's what the Marishon brought his carbon when he was born. That's the place he was born from. So the Brisker Rav said that if you take a look at the Rambam, the Rambam says twice that the Akeidah took place in the Makom Hamikdash. In Halacha Beis, who am I Makom Shobonoy Dovid Hamizbe'ach Begoyna Ravno, who am I Makom Shobonoy Avrohom Hamizbe'ach L'Akeidas Yitzchok. Why does he have to say it twice? For all eight, the first time the Rambam says it, what's his lashon? U've Mikdash Neked Yitzchok Avinu. The Akeidah didn't happen in the Mikdash. It happened in the Makom Hamikdash. That's the second Rambam. U'mesores Bi'ad Kosha Hamokem Shobonoy Dovid Who Amokem Shobonoy Avrohom Hamizbe'ach L'Akeidas Yitzchok. Open Halacha Aleph, the Rambam doesn't say that. The Rambam says U've Mikdash Neked Yitzchok Avinu. So the Brisker Rav said it's M'vor in this Rambam that the Rambam saying that as much as the Akeidah took place actually who come a Mishkon, and as much as you would think in S'vara that the Hakrova of the Akeidah was a Hakrova on a Bamah. And if that's the case it's a foul of the Shulchan Aruch of all the Dinei Bamah. But the Rambam will show you as always Megaleh to us U've Mikdash Neked Yitzchok Avinu. That really the get there of the Akeidah was it took place in Mikdash. I didn't take place in Mikdash, it took place in Makom Hamikdash. Obits K'ilu, indeed it took place in Mikdash. And if that's the case, it's covered by all the Halachos of Mikdash. If a Yid in the Makom Hamikdash would go and he would bring a a carbon there there'd be a Mitzvah of Hefsek. If there'd be a Mitzvah of Hefsek Memeyla, there'd be a Mitzvah of Hefsek as well. One of the Horas I saw in Mishmeres Levi, Rav Meir Levi doesn't bring this, but this I saw from Rav Shmuel Ungarischer. Unbelievably soft in the world of In Beis Medrash Bnei Chedesh that the Brisker Rav said over to a Belzer chassid. He said that take a look at Tosfos in Maseches Nedarim daf yud amud beis. This is so good. The Mishnah over there is discussing the halacha of hatzfasah benedarim. So, how do you make neder yasur? So, one way to do it is you say that I want this to be assur. Another way to do it, a more lamdish way to do it is that I want this to be like that. Right? The whole word koinem, which is the Chazal way of referring to a neder, is a kinui for the word korban. What does korban have to do with neder yasur? If somebody says I don't want to eat fruit, what does that have to do with a korban? The Torah says you say I want the fruit to be like that thing that's assur. That's assur? I want this to be assur as well. So, the Mishnayos in the first and second perek of Maseches Nedarim talk about different phrases. If somebody would say this, would it be a lashon of hatzfasah or would it not be lashon hatzfasah? Right? There's a whole bunch of dinim. Achshevei devar anader assur. If you say michlal lav ba' tishmei yahei, right? There's a whole bunch of different dinim. The Mishnah says if somebody says ki'imrah, I want this to be like imrah. Kidirum, ke'eitzim, ke'ishim, kemizbeiach Yerushalayim. The halacha is ha'reizei neder bekorban. It's going to be considered a neder. So, Tosfos, what does it mean ki'imrah? Imrah a sheep. I want it to be like sheep. What does sheep mean? Says Tosfos, inami eilo shel Avraham Avinu. If somebody says ki'imrah, like those sheep with the hei hayediah. You know what that is? It's the saleh oilah. It's that aisle. Said Moranei ha'Rav, the halacha is the halacha is that if a is mafresh a korban, if you have a ben Noach that's korban, it's not assur ba'no. There's no me'ilah. So, how could it be that if somebody says I want this to be ki'imrah, like eilo shel Avraham Avinu? It's chulin neder. It's not even assur ba'no. There's no me'ilah. So, the Brisker Rav said mamash from Rebbe Akiva, that from that Tosfos in Nedarim tucked away daf yud amud beis in Maseches Nedarim, it's muchach that it had a din of regular kedushas mikdash. And that's this inyan the Brisker Rav said that I've always said. U'vein mikdash nakad Yitzchak that the Mahalacha this one with the Mahalacha Mikdash." So said Re Meier Levi, "If that's the case, it's gevaldic. Eina chinami, actually who came on Mikdash?" When the Korbanos were being brought on a Bamah, so what was the Halacha? So they the Halacha was that the Avodah was done by the Bechoros. Frank Re Meier Levi, "I, if that's the case, so what's going on here? How come Avraham Avinu was pining? He's saying Ribono Shel Olam." He said, "I'm not a Koirn." Maybe he says, "You're right. I preempted I already made you a Koirn." It's because U'ven Mikdash Neked Yitzchak. And being that U'ven Mikdash Neked Yitzchak, so this one with a Mahalacha Mikdash. Being that went with a Mahalacha Mikdash, so for that reason, Mikdash you have to have a Koirn. He would have to have a Koirn as well. But I just want to say two offices before we go right there. Number one, this vort sounds eerily similar to what we spoke about the other week from the Meshech Chochmah as it relates to the Korbanos of Noach, right? Very, very, very similar, right? Meshech Chochmah was Mechadesh that by Noach was there based on the Rambam, I don't know if the same Rambam here in Hilchos Beis HaBechirah. And it comes from Rebbe Elazar ben Yaakov in Bereishis Rabbah. We said it's a Pirkei de Rebbe Eliezer. Has Mekoros in Chazal that the Hakrovah of Noach, being that it was done in the Makom HaMikdash, so for that reason the Shulchan Aruch that governed it was not the Shulchan Aruch that governs Bamah, but rather was the Shulchan Aruch that governs Mikdash. The Briskover saying sharp for the Remes Simcha. Remember Remes Simcha's loshon, we mentioned it many times. Remes Simcha said, "You talking the Fez, the Kanoi you think Kedushas Beis HaMikdash." All Remes Simcha was able to prove from all those matter of Makomos was that Noach's Mizbeiach was built on the Makom HaMikdash. Said Remes Simcha, "I'm going to now take a leap of faith. If it was on the Makom HaMikdash, then you talking the Fez, the Kanoi you think Kedushas Beis HaMikdash." As far as I know, Maran agrees didn't say it by Noach's Korbanos. This Briskover is talking about the Akeidah. By the Akeidah, the Lashon of Rambam screams at you. "UveMiktash Nekadesh." That's the Lashon you have by the Akeidah. It's not the Lashon that you have as it relates to as it relates to Noach. So, really the Brisker Rav's Vort is much sharper than Reb Meisim Kutzler's Vort. Reb Meisim Kutzler's Khashen in Noach has to be true by the Akeidah, but the Brisker Rav's Shtikel Torah by the Akeidah is not Muchach necessarily as it relates to Noach. That's the first Eisofah. The second Eisofah is that the Brisker Rav said this Klap Reb Velvel Chechik's Kashah. Reb Velvel Chechik was asking on the Din Hefshech of the Ayil. Wasn't discussing Yitzchak. He was discussing the Ayil, right? "Yihye Rotzon SheTzdeyu Kilo Asur BeFnei Kilo BeNishchut Kilo BeDam Eizor Kilo BeNimusar Kilo U'Niktan Min HaTzvi U'Min HaTzviyah." That means that this Vort that we're saying over that it went with the Hakrovah Miktash is not just true with regards to the Yitzchak component. Meaning, Avraham Avinu Tainas, how could I bring the Yitzchak Avinu on the Akeidah? I'm not a Koid. That's all Klap Yitzchak right now. Maybe the minute he knew it was an Ayil at that point he didn't have to be a Koid, but it's Mevuar it wasn't just true UveMiktash Nekad Yitzchak and UveMiktash Nekad Elisha Yitzchak. That's a Khidush. That's a Khidush and it's Mevuar Klap because really we're coming to Meiyashev Rashi that's talking about the Hefshech of the Ayil. And if you see that it's true even regarding the Hefshech of the Ayil, so you say Meiris it's Muchach that it's true not only regarding the Yitzchak component, but it's true with regards to it's true with regards to the Ayil component as well.