Zevachim 53

Today's daf is Vochin daf nun gimel and we are at the Mishnah on the bottom of daf nun base amid base. So this is the second Mishnah perek Elu Mekoymin. Elu Mekoymin discusses Elu Mekoymin shel Vochin different details that relate to different types of korbanos. The perek began with kodshei kodashim, specifically the korban chatas, specifically the chatas of pnimiyos. Second Mishnah continues discussing a korban chatas, but we turn our attention from the chatas of pnimiyos to the chatas of chitzoniyos. So the Mishnah chatas hatzibur v'ha'yochid. [snorts] The chatas hatzibur and the chatas yochid that were brought on the mizbei'ach hachitzon were also considered kodshei kodashim. Elu in chatas hatzibur, what are examples of chatas hatzibur that were brought on the mizbei'ach hachitzon? Se'irei Rosh Chodesh v'shnei ha'yados. The se'irim, the goats that were brought together with the musafin on Rosh Chodesh and together with the musafin that were brought on Yom Tov, they were chatas hatzibur. They were also chatas hachitzoniyos. And they're the next thing that the Mishnah is going to discuss. What's the halacha? Shchitasam b'tzofon v'kibbul dam b'keli shareis b'tzofon. That's the halacha of all kodshei kodashim. The dam and the arba matanos al arba karnois. Additionally, you had to do four zrikos or four hazos with the dam. Where were they? They were put on the four karnois on the mizbei'ach. Keitzad? Al ov hakivesh the kohein would go up the ramp. Ufana l'sovev. And he would turn towards the sovev. Now, we're all familiar with the kevesh, the ramp that led up to the mizbei'ach. But in addition to the one big ramp, there were also two side ramps that shot off the main ramp. And those ramps led to the sovev, which was a little ledge. Rashi says it was an indentation inside of the mizbei'ach, six amos high, that allowed the kohein to circle, to walk around the mizbei'ach. So all of my kevesh ufana l'sovev, he'd go on to the sovev. Uvolim the karnois mizrachis. The first corner of the mizbei'ach that he would come to is the rosh mizrachis. From there he would go to mizrachis tzafonis, tzafonis maaravis, maaravis deromis. And at each one of these karnois, each one of these corners, loosely translated, we'll see more in the Gemara, he would go and he would do a zrika. Shurei hadam when he had leftover blood, yishpochehu deromis, he would pour it into the yesod, but not the yesod hamaravi, which was what the kohein would do with the shirayim of the chatas of pnimiyos. Now he would pour it into the yesod deromis. More about that in the Gemara. V'ne'echalin, a korban chatas was ne'echal to the kohanim. Where did it have to be eaten? B'fnim min ha'azara l'zichrei kehuna. Meaning there was no chelek that was ne'echal l'va'alim. Additionally, a pasul kohein couldn't eat it. So there were two criteria. Number one, you had to be a male, you had to be a zachar. Number two, you had to be a kohein. B'chol maychol, you could eat it any way you want. That's in contrast to the korban Pesach that had to be tzli, that had to be roasted. L'yom valayla, you had a day and a night to eat it. Ad chatzos, even though you didn't have a full night, you were only able to eat it until chatzos. So the Mishnah gives us a whole shvung of halachos that relate to the chatas hachitzoniyos, the chatas hatzibur and the chatas yochid. Just a few things. Commentary on the Mishnah. Number one, the Mishnah gave examples of chatas hatzibur. Se'irei Rosh Chodesh v'shnei ha'yados. So on Rosh Chodesh there was a korban musaf that was brought. Part of the korban musaf that was brought on Rosh Chodesh involved a sa'ir, a goat, that was brought as a korban chatas. And all the yamim tovim, there were musafin that were brought. Part of the musafin that were brought on Yom Tov also was a sa'ir that was brought as a korban chatas. What's noticeably missing is Shabbos. Shabbos also a korban musaf was brought. It doesn't say the se'irei Shabbos. The reason is because on Shabbos there was no chatas. When the pasuk in parshas Pinchas tells us what the korban musaf looked like on Shabbos, he said, "Every Shabbos in musaf uviyom hashabbos shnei kvasim bnei shana temimim ushnei esronim solet mincha belula vashemen v'niskeiha." So what did they bring? Two kvasim, two sheep. Bnei shana temimim. Olas Shabbos b'shabbato v'niskeiha. Meaning in addition to the two kvasim that were brought every single day, that was the korban tamid. So on Shabbos you brought an additional. That's olas hatamid. In addition to the olas hatamid, now there's this olas Shabbos b'shabbato. All it was was a korban ola. If you go through every other korban musaf that was brought, all mentioned there in the parshas Pinchas, "Uverosh chodesh se'irim tekarivu parim bnei bakar shnayim kvasim bnei shana shiva temimim." It was a much larger cocktail of korbanos. And then at the very end it says, "U'se'ir izim echad l'chatas lashem al olas hatamid v'niskeiha." And every single Yom Tov, the Torah chatas is over again. Then in addition to the olois that were brought, se'irim echad l'chaper aleihem, there was always going to be a a korban chatas that was going to be involved. What was this korban chatas mechaper on? I would say every chatas was mechaper, but now after learning Zevachim for about 50 days, we know that's not true. The word chatas, the word mechaper. The chatas metzeira, the chatas nazir, the chatas nachshon. But stam korban chatas was a mechaper. So what was it mechaper for? That's the first Mishnah in maseches Shavuos. It was mechaper for tumas mikdash v'kodashav. So if somebody was tamei and he ate kodshim or somebody was tamei and he entered the Beis Hamikdash, depending on what level of shogeig he was, he knew, he didn't know, he forgot, he almost knew, he thought he knew, all the different variables that are discussed in detail in that first Mishnah in maseches Shavuos. Every sa'ir on Rosh Chodesh or on Yom Tov or even the sa'ir that was brought on Yom Kippur, even the par Kippurim, the ikkar kapara of all these chatos that were brought on the mo'adim were for tumas mikdash v'kodashav. In fact, Yom Kippur, the only thing that was brought to be mechaper for the other aveiros was the sa'ir la'azazel. So the sa'ir lashem and the par and all the viduyim, everything was b'ikkar for tumas mikdash v'kodashav. In maseches Shavuos we spoke at a an idea, a thought of maybe why that was. Maybe it's a right by, but the bottom line is is that the se'irei Rosh Chodesh and the mo'adim came primarily for tumas mikdash v'kodashav. Shabbos isn't mentioned because even though there was a musaf on Shabbos, but there was no sa'ir on Shabbos. Additionally, the Mishnah discusses that when the kohein is doing these hazos for the korban chatas, he had to do one for each keren. And the Mishnah describes exactly how he would do it. So he would go up the ramp, he would go onto the sovev, that's this ledge, and he would come to keren deromis mizrachis, mizrachis tzafonis, tzafonis maaravis. So what's the reason for it? Why do you have to do it in this order? Clockwise, counterclockwise? Like why couldn't he do it in a in a different order? So Rashi says it's based on the Gemara in maseches Yoma, where the Gemara says, "Tzosah leida samcha beis amud beis, kol pinos akifoinem yud derech yemin." That every time the kohein turned in the azara, he always had to make right turns. Do no left turns. So he always had to make a a right turn. So being that he always had to make a right turn, additionally, he always had to be facing the mizbei'ach. Couldn't have his back to the mizbei'ach. So if you just do the math, if he's facing the mizbei'ach and he's only taking rights, what's going to have to happen is he's going to have to do it in this order that it was done. Either way, there's some more halachos, but let's learn a little bit more Gemara. Says the Gemara that the korban chatas required arba matanos al arba karnois. So the Gemara asks, "Eich how exactly did he do it?" Rebbi Yochanan umar Rebbi Elazar, it was a machlokes. Rebbi Yochanan umar Rebbi Elazar, it was a machlokes. Some Rebbi one said, "No, it's amud aleph lamed." One says that even though the word keren literally usually means corner, the kohein didn't have to get it exactly on the corner. He didn't have to be mamash on the shpitz. On what the Gemara refers to chuda shel keren. Didn't have to be literally on that corner. But as long as you get it within an amah this side or an amah that side, that's going to be enough. Chada amud aleph amud beis said, "No, machatzeh hayored keneged chuda shel keren. You have to try to get it on chuda shel keren. It was me'akev for it to be literally on the corner." Says the Gemara, "Al libei Rebbi Elazar Rebbi Shimon, according to Rebbi Elazar Rebbi Shimon, the amar who said he atzmei na'asis ela b'gufa shel keren, d'chuliya amud aleph according to Rebbi Elazar Rebbi Shimon that said that the definition of keren that the Torah says regarding chatas is not the corner, but rather the horn. That's the horn that was protruding on the four corners of the mizbei'ach on top. D'chuliya amud aleph, there's no machlokes. Meaning everybody agrees that it doesn't have to be on the corner. Everybody agrees it could be anywhere on that horn. We'll explain that in a minute. Keep ligi. The machlokes is that Rebbi according to Rebbi that holds that when it says karnois, it doesn't necessarily mean horn, but rather it could mean the corner. Oh, it doesn't have to be on the horn, it could be on the corner. What's the definition of a corner? Mar savar one held amud aleph keneged karnu. U'mar savar the other one said, "No, within an amah is not considered the corner." Keneged chuda in it has to be literally on the corner. Tvei loy, otherwise not. So the Gemara begins this sugia of exactly where the hazos of the korban chatas was with the machlokes amud aleph, but says that really it's totally a machlokes tanoyim. So the Gemara presents it a little backwards. So let's the background. There's a machlokes tanoyim, Rebbi Elazar Rebbi Shimon and Rebbi. When the Torah says that the hazos of the korban chatas had to be on the four karnois on the mizbei'ach, what does keren mean? You find that keren is a horn. Karnei re'em karnav. The re'em has its horns. A keren [snorts] is is a horn. Keren also means a corner. So literally ta'aseh mamash, there's two definitions, they're not the same thing. A horn and a corner is not the same thing. The mizbei'ach had horns, so to speak. The mizbei'ach also had a corner. The horns were the four horns that were sticking out on the four sides of the mizbei'ach. Each one was amah by amah. So it could be that when the Torah says that you should do the hazos on the karnois, it's referring to those four horns. Or maybe not, maybe it means the corner of the mizbei'ach. So that even though it's not on the horn, it's beneath the horn. As long as it's on the shpitz, as long as it's on the corner, that's going to be enough. So which one does it mean? Machlokes tanoyim. Rebbi Elazar Rebbi Shimon says that it means the horn. He atzmei na'asis ela b'gufa shel keren. Rebbi said that it's either one. Ta'aseh mamash. Karnois could mean horn, karnois could mean the corner. And either one would be a kiyum karnois and either one would be considered a kosher as well would be a a kosher as well. Says the Gemara this machlokes amei rot, Rebbi Yishmael and Rebbi Elozar, whether it had to be on the spitz, on chodesh al keren, or it could be within an amah and that alone is going to be enough. That's all al libei deRebbi. According to Rebbi that says that it doesn't have to be on the horn, but it could be beneath the horn as well. So there we have a machlokes. Beneath the horn is within an amah enough or does it have to be connected chodesh al keren? But according to Rebbi Shimon bar Rebbi Shimon that says that it had to be literally on the horn, over there it doesn't matter where on the horn it's going to be. Why? As far as possible. Because the keyum of karnois according to Rebbi Shimon bar Rebbi Shimon is the fact that it's on the horn. It has nothing to do with corner. It has to do with horn. So anywhere on the horn, who cares if it's on the left side, the right side, top, bottom, it's it's irrelevant. The keyum of what the Torah told you to do is by getting it on that horn. Anywhere that I get it on the horn, it's going to be fine. The question is where it's not on the horn. It's beneath the horn, but it's still shiyach to be a keyum of karnois. Why? Because karnois is tied to be mashma. It could also mean the corner. So that's the question. Does the corner mean literally the spitz, chodesh al keren, or as long as I get it within an amah and that's going to be enough? That was this [snorts] machlokes amei rot. Says the Gemara how could it be a machlokes amei rot? Meishvei lashku a kasha from a braisa that mirrors our Mishnah. It says tzibur ukeitz hamatan dam al yadayim likadesh. He would go up to kadesh al yadayim he would go onto this ledge, the saveiv. He would go to the keren dromis mizrachis. He would go first to dromis mizrachis. Again he has to make a right turn. Bitovel b'etzba'o hamayumanis. Hamayumanis shebiyamin. He would take his forefinger on his right hand, that's the finger next to your thumb. He would bitovel his finger into the blood shebimizrach. B'chein bigudli milma'alah b'etzba'o ketana milmatah. So Mishnah describes that he would take his thumb and then his etzba ketana and position them in a way next to his forefinger to make sure that the blood that he has on his forefinger that he just was tovel doesn't fall off. He just has to make sure that he keeps the blood on his finger. Umichatei viyarid. And then he would do the hazah. How would he do it? K'neged chodesh al keren. He would put it on the chodesh al keren. Ad shemishal kol hadam sheb'etzba. Until all the dam on his etzba got off. V'chein kol keren v'keren. But what do you see from this braisa? We need one part of this braisa, one excerpt that's relevant to us right now. And that is k'neged chodesh al keren. It's mefureshes. So how could it be a machlokes amei rot Rebbi Yishmael and Rebbi Elozar? Whether it had to be b'chodesh al keren or it didn't have to be b'chodesh al keren. It's a mefureshes braisa that it had to be b'chodesh al keren. So the Gemara says Tzachi koma, the braisa is not a kasha. Mitzvah b'chudah. It's true in the braisa you see that there's a mitzvah, there's an idea for it to be b'chodesh al keren. But it doesn't mean that it's machif. Oved avoda ela lashem lavo. Meaning both amei rot that were arguing whether or not you need chodesh al keren agreed that l'katchila there's an inyan of chodesh al keren. They were arguing whether it's machif. What if you didn't do it b'chodesh al keren? Is it still going to be okay or is it not going to be okay? That was the shaila. So that would be another thing that you see in this braisa is that the way the hazah was done, it was done with the etzba of the kohen. And that's in contrast to other korbanos which were done with the mizrak itself. So ordinarily when you think of zrika, the kohen did kabala, shchita kabala, he now brings this mizrak k'sheyares that has the dam inside of it. He goes to the mizbei'ach and he yanks the k'sheyares, the mizrak in the direction of the mizbei'ach and that's how the zrika was done. The chatas was done differently. The chatas required t'vilas etzba, the tovel etzba'o badam and then the kohen would take his finger and place it on the mizbei'ach. It's for that reason that he had to go up the ramp and he had to be standing on the saveiv because being that you had to get it on the karnois and you can't throw it with the mizrak. So if you could throw it, so it's possible to do it from standing on the floor. But if you have to do it with your finger, the mizbei'ach was 10 amos tall. So that's approximately 20 feet. So it's going to be very you have to be really really tall to be able to do it which is impossible. So it's for that reason he would have to go up the saveiv and that was the only way to to make it work. The bottom line is so the Gemara says Rebbi Yishmael and Rebbi Shimon, what's the machlokes Rebbi Yishmael and Rebbi Shimon mean? When the Torah says that the chatas was put on the karnois of the mizbei'ach, does it mean the horns of the mizbei'ach or does it mean the corner of the mizbei'ach? Tiny little braisa dam al yoinim nitanin michutas sikra ul'ma'alah. All dam that went on the upper part of the mizbei'ach which usually includes the korban chatas which had to be on the karnois and the olos which also had to be l'ma'alah. By the way, the chatas olos was always brought l'matah. So dam al yoinim nitanin michutas sikra ul'ma'alah. Dam al tachtoinim nitanin michutas sikra ul'matah. So there was a chutas sikra. The Gemara is going to talk a little bit more about it in a minute. That was a a red string so to speak that encircled the mizbei'ach. It was at the midway point of the mizbei'ach. So the mizbei'ach was 10 amos tall so it was at the five amah point of the mizbei'ach [snorts] it encircled the mizbei'ach. So when we talk about dam al yoinim says the braisa it means what does yoinim mean? Higher. Higher than what? L'ma'alah michutas sikra. And when we talk about the dam al tachtoinim it means l'matah michutas sikra. Did we Rebbi Elozar bar Rebbi Shimon b'midbar ma'amur u'v'eilu eilu. That's not entirely true. When you say dam al yoinim it's enough that it's l'ma'alah michutas sikra. That's only true for the olos olos. Aval b'chatas b'heimah, chatas b'heimah it's not enough that you bring it l'ma'alah michutas sikra. He asks me inas al guf al keren. It has to be on the horn of the keren. This is the machlokes. So when the Gemara said that the machlokes Rebbi Yishmael and Rebbi Elozar is all al libei deRebbi who argues with Rebbi Elozar bar Rebbi Shimon. My Rebbi and my Rebbi Elozar bar Rebbi Shimon, what's the source of this machlokes kanoyim? It's the braisa that the Gemara just brought. Amar Rebbi Avahu, my ta'am deRebbi. What's pshat in Rebbi? Rebbi who holds that when it says karnois it doesn't mean the horns necessarily, but it means the corner. De chashiv. He learned it from a pasuk in Yechezkel. The pasuk says v'ha'ariel arba amos u'mei'ah ariel u'l'ma'alah hakronois arba. Now the ha'ariel that's mentioned in that pasuk Yechezkel nem gemul is referring to the mizbei'ach. So it says the mizbei'ach was four amos. Fact the Gemara arba amos u'd'havah. How wasn't it? It was 10 amos the mizbei'ach. Why does it say four amos? Amar Rebbi bar Rebbi Avahu, mokin karnois arba. It means that the mokin of the karnois, the karnois took up four amos. But the Gemara says, is that true? Meaning at first glance maybe it is true. Each keren was an amah by an amah. So 1 + 1 + 1 + 1 back of the envelope arithmetic. But the Gemara says that's really not true. Because if you take the four karnois and you line them up, what you're going to have is a two by two block. And arba sounds like four by four. And really it's only two by two. Because it's one amah one amah. You line them up. One amah one amah. What you end up with is is two by two. So the Gemara says mokin karnois dalet amos also bit may'ah. O eima rishus karnois dalet. What it must mean is is the rishus, the area that's considered karnois is four amos. And the cheshbon is because you had the mizbei'ach was 10 amos tall. The horn itself was one amah. That means the area beneath the keren was nine amos. Going from the bottom up, five amos up there was a chutas sikra which means there's four amos between the chutas sikra and the keren. That's the area that's not the keren itself. It's the mokin of keren. It's l'ma'alah michutas sikra and that entire area is a chashivus as it relates to zrika of a korban chatas. But the bottom line is is you want to know where Rebbi saw this idea that karnois is not just the corner, but there's a mokin karnois of dalet amos. That's how he understood this pasuk. He knew what it meant. V'ha'ariel arba amos. What does it mean that it's it's four amos? It must be referring to the mokin, that area that's that's considered karnois as it relates to the hazoyis of chatas b'heimah. So we mentioned the chutas sikra. So the Gemara also brings down to the Mishnah chutas sikra chugeres b'emtza. There was a chutas sikra, there's red string that was b'emtza mizbei'ach. The purpose of it was l'havdil bein dam al yoinim l'dam al tachtoinim. Let's continue with the Mishnah because you find in Mishkan that's something similar. The Mishkan says v'heishah ha'reshes al chatzi hamizbei'ach. There was a reshes made out of n'choshes that was at the midway point of the mizbei'ach. That was on the Mishkan. So you see that the Mishkan had a similar patent, something similar to this chutas sikra. It wasn't a chutas sikra, it was something else. It was a reshes, it's like a screen made out of n'choshes that was b'chatzi hamizbei'ach. Nitna machitza l'havdil bein dam al yoinim l'dam al tachtoinim. What was the purpose of it? Probably for the same thing. Because certain go l'matah. Certain korbanos have to go l'ma'alah. L'matah from what? L'ma'alah from what? There had to be something there. So what you had there was this reshes. That was in the Mishkan. As related to the Beis Hamikdash, what wasn't in the Mishkan as related to the Beis Hamikdash, it was a chutas sikra. Shiyurei adam. So the Mishnah said what did the kohen do with the shiyurim of the korban chatas that was brought to the mizbei'ach achitzoin? So the Mishnah said what he did with it was he yishpeich al yesod dromis. And that's in contrast to what the first Mishnah of the perek said that what did the kohen do with the shiyurim of the chatas hapnimiyos? Not the yesod dromis, but rather the yesod maaravis. Tana Rebbi Nassan in a braisa. Al yesod mizbei'ach zeh yesod dromis. After all it's the yesod dromis. Why you have to say al yesod maaravis? Maybe it should be the yesod maaravis. It doesn't say anywhere yesod dromis. It just says yesod mizbei'ach. We're assuming that the korban chatas that went on the mizbei'ach achitzoin that had to go on the yesod went on the yesod dromis. Maybe not. Maybe yesod maaravis. And it's more than just maybe not, more than just mefureshes. It's b'yom hatzosem an am mefureshes. I'll tell you why it makes sense that it should be the yesod hamaravis. Because we had a limud. The Gemara brought a pasuk on daf nun alef amud alef to tell me how I know that the hazoyis of the chatas hapnimiyos its shiyurim ended up going to yesod maaravis. Because it said that it's supposed to go on the yesod that was Pesach rishon umoyid. So Pesach rishon umoyid means the kohen walks out. The Pesach rishon umoyid is going to be the one that's facing him which is the maarav side of the mizbei'ach. So maybe yom hatzosem an am mefureshes. By the chatas hapnimiyos it says mefureshes where the shiyurei shiyurim is supposed to go. By the chatas achitzoin it doesn't say. So doesn't it make sense to learn tzosem chatas achitzoin min am mefureshes chatas [snorts] hapnimiyos so that both should be on the yesod hamaravis. So the verse is no. You might be right. We are going to learn before it. But not say if this was on the side of my rabbi, this should be on the side of my rabbi. Let's try to understand the a little bit better. Let's understand the methodology. Why is it that carbon So she ran away on the side of my rabbi cuz that was the first one that he encountered after he did this this one of the claim finishes doing this he now exits the he exits the he comes towards the he's going to do the and what hits him? The western wall of the that's what he sees. He sees the so that's why you do it there. The same is going to be true as it relates to the when the coin comes down the ramp. So if you understand just the way that the coin travels on the the ramp that he's going to come down and eventually come to the the first that he's going to hit is the the right That's the first one that he's going to hit. That's the one you're supposed to do it. It is before the first one that he encounters. Might be cabbage so in this mission we have the mission in the beginning of the that says the mission that she ran away on the side of my rabbi. We have the second mission here in the that says that the of the is one on the right stating that there's a that brings other opinions. Both the and the over on the side of my rabbi is that you say the right they all went on the side of the right but you say my rabbi but you say my rabbi but you say my rabbi you would She holds that it says she said my rabbi so it's just like that this is my rabbi like the asked in the cash. But according to I'm that says they both went on the side of the right. My time what's the source for both going on the side of the right? I'm going to pass it to my but you say my rabbi held that the entire was in meaning usually you understand based on the opinion of most of the the blocked that didn't literally block it but it blocked the entrance of the so when the coin exited the and so he would see the my side of the as a result the first that he encountered would be the my rabbi. There is a that holds that the was completely to the northern side of the which which means that when the coin exited from the he didn't hit the my wall of the he would have to turn towards to see it. So he's going to walk out of the he's going to turn towards he's going to see the southern the side of the which means the first that he's going to come to is actually the the right that's why the when the of the went on the the right the so it's for that reason as well that the of the is going to be on the the right it's the same thing. Meaning that the was completely on the side as a result the first that he's going to encounter is the the Meaning the price that we just mentioned says that you say the right the right that all the whether it's from the the or the was all on the side of the right. says no my rabbi the that both on the side of my rabbi Meaning was the one in the that said you say my rabbi argued but they held really didn't argue. So they used to say that no holds like us. Good way to remember this you want to know who it is that held really held you say my rabbi? It's the one that holds you say my rabbi. Who's the one that holds you say my rabbi? You say my rabbi So he himself was God for the God for the he brought onto his team he held them. No he also holds you say you say my rabbi. So before we start the next mission just one other that is so the mission was discussing more regarding the carbon one of these the mission said was the within the coin that the carbon was eaten but it had to be eaten within the loosely translated means it had to be eaten in the so it can be eaten anywhere in as opposed to that had to be eaten that it also had to be eaten in the I saw that the in his asks that why did the mission say within the coin literally means curtains. There were no curtains in the which is the were walls. They were remember we discussed the the is it the >> [snorts] >> but that's what the looked like. It looked like the it was a wall. It's not in Where were the in the there were but the time of the mission is not discussing in the the time of the mission is discussing in the so why does the mission say it's a subtle deal but why does the mission say within the it's true in the times of the mission when the were in the before they had a mission for those 40 years so if a was going to eat it would be true he would have to eat it within the within the curtains that surrounded the of the mission but in the mission it's so what the mission should have said it has to be eaten in the where do you find this of the club? So the says two the the second says as follows I nearly the we can it's a from this the there with the like this being that there is no in who is like him so I don't know all of us we see that This is literally word for word verbatim the way taught it to the on Sinai and that's why it says cuz when said over this he wasn't discussing he wasn't he was discussing the and the had and that's why being that we're just quoting the mission of we say cuz that's the way cuz that's the way okay. As I stated in that this mission we have word for word from says over this says this over with regards to the mission the mission had that's why that's why it doesn't say it's that reason that it says the begins by prefacing it and saying the the there with the what does that mean that there is no in so the background to that is the tour and the in says so the people that have the meaning every morning they say the afterwards you say the mission of the that we're learning right now every morning they say afterwards you say the mission of the that we're learning right now the mission what's the reason for it so a person should learn every day mission so the that's mission mission and is a that's you learn the says the that's the that's the reason that that's the reason that every day we say these things and so that leads based on the that the a person should divide his learning into three groups mission and over there famously says that they learn and being that it's it's mixed with and you have and you have and you have you have and you have you have that's the that we learn and as a result it's all included so you could be everything by [snorts] learning but that's what the says that for a person that doesn't do that person that maybe doesn't want to every day so what should he do? He should learn his mission of the and mission of the and the purpose is you have mission you have mission and says the that I saw that why did they pick they could have picked another says if you go through there is one mentioned in the which is very very rare. So you have a in of that doesn't have one and being that there is no and it's also been and there's an to say the every day cuz etc. etc. So it has these two number one it's so learn every day. Number two there's no being that there is no we picked it every day. Why? What does no have to do with anything? Because that means that the is there's a clearer with regards to the than there is with regards to everything else. So it's a it's literally a in in such a clear way. It's for that reason that it's mentioned. The this brings this idea and the is is the in in mission in carbon in mission in carbon the in it's mission in carbon there's a certain in in this that there is versus other that's what was referring to. Now it brings the it's interesting the was a of the the in the that you brings this as well. He says that his said that the the in the in carbon in mission in carbon cuz cuz but then the asks the he says that's true is there no is the question of the end of the mission discusses the carbon faster and it says that the carbon faster was at 3:12 3:30 is going according to >> and the is my roof and he brought many many riots that it's not an issue. He said number one. He said it's true that wrote a true word and he said that a base of course is a mocking college and a matzah is a mocking college. He said but it's not more college than a base of NASA's and then a base of measures and he says if you look around the base of NASA's you can find numbers. You have a clock. Clock has numbers on it. Right? You have an address in front. So there are numbers and he says there were big sadikim that obviously were with the bottom. I'm sorry the masters and and they doubted in these shoes that if they felt that it was wrong to have these treif numbers, so these were a bottom that were and they would be very very if there was anything ever found in a base of measures. And yet this is something that they never had an issue with. This is a between letters, the actual language and numbers. He says maybe the mean is he says because a language is related to an right. Every has its own language. Every also has a and a motion in mind. And that of these is treif. And as a result it causes a certain purpose in the language so to speak. But he says numbers is an international language. Right? Everyone knows what $100 is. That's international. And because it's international as a result it's not related to any one particular or or in as a result it doesn't have the regardless you see clearly FROM FROM THE YOU SEE THE IT'S NOT A PROBLEM. SO BASE of course has to be more common than a base of NASA's. He says if nobody was ever in a base of NASA's to have something like this I don't think you have to be when it comes to something like that. Another riot he brings is from the city talked about how bad it was that people would talk and speak or write and use childishness childishness shall last. It was something that he was very he says yet if you go through the city in the city you're going to find numbers. Page 107 108. There are numbers in the city he says we know had his own printing press. Incidentally the history is he had a have his own printing press because of the people and there was a lot of people that didn't want to print this far. Or people were printing this far and they were claiming that he wrote things that he didn't really write and he ended up getting a license to run his own printing press. He used to print his own that's where the real far collectors far is a very very hot commodity in the in the far collecting world. So [snorts] the the real far collectors the they'll pay a lot more money for a safer that came from and his own printing press versus some other one because from an authenticity standpoint if it came from his printing you know it's authentic. So it's interesting said that the city came from his own printing press and there were numbers. So it's not like you're going to say some you did it. He micromanaged that. He knew exactly what was going on there. And there were numbers. I write about other languages. He says clearly you see that there's a between numbers and when it it comes to languages. He says that the is that I'll bring you a riot because there's a mission the mission over there discusses that there were three boys that were in the base of that where they used to keep the and there's a what exactly it said on those one and the say you know what it said? It said a base given very simple cooper cooper base cooper given that's how you were able to identify the three. But there's a that argues. He says that it didn't say a it said alpha and it didn't say base it said beta right? And it didn't say three it said gamma. So it had the three Greek letters. This is in the base of this this is on the now you have to know why they did it that way. So obviously there was a and he explains what the but at the end of the day if it's if it's not something you're allowed to do they wouldn't have done it. So it's something that you find even in the base of so if you find it in the base of it was okay. And then said the it could be even more than that. It could be the said that not only is it okay to use numbers it could be it's more like a to use numbers. And he brings a beautiful and that is a true word it's in in the end of the says as follows and he made a a for his son so he wrote the so he wrote the on the he didn't want to write the the because he because that's exactly the is written in rather because because and the reason is because he felt that is so holy that he felt it shouldn't be used for a that he felt should be it should be used for things but to go ahead and use for a he didn't want to use. So said the a is a like we spoke said in a bothered him that people use but and at the same time brings that this didn't want to write in a because he felt that the is for and he didn't want to use it for something that's not he didn't want to use it for a a so he says you see there's a sensitivity you have to have. You have to have a sensitivity when it comes to using Russian Russian double edge sword on the one hand you want to use it but at the same time you can't defile it either. You can't use it as you can't treat it as a regular Russian. Some of says that it's for that reason he believes that you find that the didn't speak Russian. Why didn't they speak Russian? So says the reason must be because they didn't want to be Russian. They understood that yeah on the one hand very nice speak that Russian that's the Russian communicated with the with right it's a it's a very Russian but at the same time to go ahead and and use Russian to talk about business or or other mundane things so you had have a sensitivity to that. And it's interesting he brings from the it's an base it's so the over there was discussing a gap that came to him. The gap came from the city of pest but the word pest was was pronounced wrong or it was spelled wrong. And was writing that he doesn't understand how they got it wrong in Latin and this and that he goes through it's an interesting cipher. But then he says like this just one excerpt this is the part that the brought for his or the gamma how you the lawyer then come then you had to speak language you think they couldn't talk to you? They didn't call they couldn't speak English. I mean they they knew how to speak in after all the they purposely distorted the language sometimes and this is related to the shall be fascinating. He says that we know the which is on the not so long ago. So you had all these things that the said and maybe and all these other things that you have the these things that a is supposed to keep and her you shouldn't get too close to the so even the he says the they knew how to speak they would sometimes distort it. So I don't understand. They're speaking the Russian language but they're distorting it. Because of this from a because of the I mean says speaking the Russian of the is somehow related to the but frankly why don't you speak Russian it just makes much more sense. He says the is this the has to be they didn't want to speak Russian it's a double edge sword. So he says to write a saber Russian he said that's what something I'm okay with but to write the new modern the numbers already I would base given make it go ahead and take the and use it for that and to use it for that that's something that maybe it's not so okay with. Reminds me now I remember that I once heard from sure so he was saying that somebody told him that there was a a more somewhere in in a she was teaching the boys so they came to the letter so she came and dressed up like a monkey like a you know like a monkey and she was trying to get the kids to say the needless to say I'm sure wasn't happy about it. I still remember he was like you know jumping the way the monkey jumps I said I said this is the way you teach boys and then they want to know years later why the kids don't want to learn because in this kid's mind he says the covers a for for for for for that's what he's thinking about when it comes to the he says let me tell you what my father told me so I still remember my father sat me down and he said I would base that's the base your boy so my you have to have to have to have to